Welcome to Progressive Judaism - A Judaism for the Twenty-First Century

Shalom and welcome - I am glad you have visited!  My name is Jonathan Keren-Black, and I spent 20 years as the Rabbi at the Leo Baeck Centre in East Kew, Melbourne, Australia http://lbc.org.au/. until 2023.  I am now honoured to be Emeritus Rabbi there, and have moved to live at the Narara Ecovillage on the Central Coast of New South Wales, from where I run the Online Introduction to Judaism course for Progressive Judaism Victoria, and have students from across Australia and New Zealand.

I grew up in the Progressive Movements (Reform and Liberal) in the UK and became a Rabbi in 1988 after 5 years training at the Leo Baeck College in London and in Jerusalem.  In 2003 my family and I moved to Melbourne, where I am remain part of ARC, the Assembly of Rabbis and Cantors of the Union for Progressive Judaism, Australia, New Zealand and Asia (big region!).  I was the Editorial Team leader for our beautiful prayer book introduced in 2010, the World Union Edition of Mishkan T'filah, and I also developed and adapted 'A Judaism for the Twenty-First Century' (see below), which is one of our course text books, to suit our region. Most recently I also lead the development and introduction of  our High Holy Day book set, 'Mishkan T'shuvah'.  These books are all available from various places, including me (details below).

Of course, we believe that Progressive Judaism is one of the best frameworks for a modern, spiritual life, and it is always a pleasure when people who have not grown up as Jews decide to join the journey, and often end up deciding to be Jewish themselves.  One of the most satisfying things we Rabbis do is sit on a Bet Din (a Jewish Court), hear people's stories about how they came to Judaism, and welcome them formally to be part of the Jewish people (often with tears of happiness all round!).

This blog is to record enquiries (anonymously) and my responses (starting below).  You may find something that reflects or informs your own situation.

Of course our communities have run formal 'Introduction to Judaism' classes for many years, for members interested in learning more formally and broadly about Judaism, for non-Jews who are interested in understanding more about Judaism 'from the inside', and for those who are thinking of becoming Jewish.   Fifteen years ago, we decided to utilise advances in technology to make this course available on line, and I have been delighted to supervise students from all over Australia and beyond, many of whom have since gone on to become committed and involved members of their local Jewish communities.  You can try out the first two 'Foundation' sessions of the course for free, and see if it feels useful and informative to you:
email me at 'Jonathan (you know how to do @) Kerenblack.com'

To provide suitable support materials, I adapted an excellent book originally written by my colleague Rabbi Pete Tobias from the UK to make it an ideal fit for the slightly different needs of our region - our version is called 'A Judaism for the Twenty-First Century' and it is available from Amazon.com, ISBN 145-6-307576 or from me direct (cheaper and quicker!).  

Although Hebrew is not necessary to complete an Introduction to Judaism course, it is if you wish to participate in Jewish community life, and certainly if you wish to become Jewish, and so I have also produced a teach-yourself book for adults called 'Hebrew from Zero', which utilises lots of tricks and devices learned from my own teachers and developed and refined over the years to make learning to read Hebrew, quick, easy and fun!  Again, Amazon or from me, ISBN code 146-6-462183

It is important to understand that there are a variety of approaches within the Jewish world, just as there are in all other faiths (but perhaps even more so - we have a saying in Judaism 'Two Jews, three opinions'!).  The 'continuum' of Jewish belief extends rightwards from Progressive Judaism to the orthodox and ultra-orthodox, and leftwards to secular and atheist Jews (although both secular and atheist Jews might sound strange, Judaism is not only a religion but also a people and a culture, so there are in fact many who put themselves in those categories, including very many Israelis, who consider themselves 'khiloni' or 'secular' Jews.

The dividing line between 'Progressive Judaism' and 'Orthodoxy' comes down to how we view Torah.  If you are orthodox, you believe it is the five books dictated to Moses by God at the top of Mount Sinai.  It must therefore be 'true and without fault'.  Progressive Judaism (Reform, Liberal, Reconstructionist) believes that Torah is a human attempt to record 'what God wants from us' but is therefore naturally limited by its time and context (other groups such as Conservative or Masorti view it similarly, as, to a greater or lesser extent, 'through human agency').  The various styles of language, different names for God, internal contradictions, duplicated stories with different details (for example the two consecutive accounts of Creation and humanity) do not have to be forcibly reconciled, but are signs of our rich and wide human experience.  We might view Torah - and indeed 4000 years of the Jewish story - as a 'grand symphony of traditions'. 

It is only fair to say, though, that although individuals often have good and strong relationships with other denominations of Jews - and most families will include Progressive, orthodox, mixed-marrieds and non-believers - the formal structures of Judaism sometimes have more difficulty getting along!  Although Rabbis may have colleagues and friends in other  denominations, there is a rule within parts of orthodoxy not to share a public platform with Progressive Rabbis, and they will not officially recognise our rabbinic status, nor therefore anyone who converts with us! Since Progressive Judaism is the largest synagogue grouping in the world (World Union for Progressive Judaism - http://www.wupj.org/), this does not need to be a major issue, though it can occasionally lead to some difficult family situations - sadly beyond our control.  Never-the-less we need to warn people from the start.

In Britain, I was used to the argument that Judaism is 4000 years old, Christianity is 2000 and Islam is 1300 - with the implication that older is better (I will question that in a moment)!  But moving to Australia, we are very aware that Indigenous faith traditions go back around 60,000 years in this land, which makes even 4000 pale in comparison.  But one of the principles of Judaism - and particularly emphasised in Progressive Judaism, is respect for other faiths - we believe there are many paths to God.  So I have always been very involved with interfaith relationships and understanding, and helped to establish the Jewish Christian Muslim Association of Australia (http://jcma.org.au/) in 2003.  All three traditions actually have very similar values, which is hardly surprising given our common stories and heritage!  And, put simply, I'd call the biblical period 'Mark 1 Judaism' (or perhaps even better: 'Israelitism'), out of which stemmed two new expressions, Rabbinic Judaism - or 'Mark 2 Judaism', and Christianity. Christianity made certain changes which may in due course have led to the start of Islam, which returns to a stricter ethical monotheism.  And all have changed and developed into multiple expressions, some more moderate, others more fundamentalist, at times working and learning and living together and from each other, at other times antithetical and destructive to the others.

So that's my starting point.  We need to work together, with respect for difference and diversity, both between traditions and within our own.  There is no 'one true path' - and even if there was, only God would know it!  And, to finish with a new note, each of the traditions believes God put us here to look after God's creations - the earth and its creatures.  And we've made a real mess of it - and if we don't immediately work together to save God's world, there will be nothing left to argue about!  (See http://jeco.org.au/ [Jewish] or https://www.arrcc.org.au/ [Interfaith]).  So, on finishing 35 years' work in the congregational Rabbinate, we have moved to live in the Intentional Eco-community at the Narara Ecovillage on the Central Coast of New South Wales: https://nararaecovillage.com/.  But as well as having the Honourary position of Emeritus Rabbi at Leo Baeck, I am now the Consulting Rabbi for the very small Progressive community on the Central Coast, which is our new Jewish home! 

 

Is the Purim Story (Scroll Of Esther) True History?

What makes you so confident that the Purim story of Esther is fictional?  It  seems it would be comparable to so many other extreme stories in the Bible? (This has always been my favourite story!) 

Rabbi Jonathan responds:

There is no evidence that the Jews of Persia were attacked, or that there was a Jewish Queen.  The story was a well-known Persian one, but recast with Esther and Mordechai as the heroes.  These names were not Jewish ones, but are allusions to the main persian Gods, Ishtar and Marduk.  I think the message is that these were great heroes, but NOT GODS.  Only the invisible God is God (and so invisible that it is only alluded to: 'help will come from another quarter' and not even mentioned in the story - one of teh reasons we dress up and disguise our identities).    But though it is not TRUE, there are KEY TRUTHS: In every generation, those will arise who hate and try to kill Jews for no good reason!  This truth makes it quite an adult festival even though everyone thinks it is for kids

Do you welcome converts - and how should conversion students keep kosher?

Dear Rabbi,

I wonder about how Progressive and Reform Judaism handles potential converts, and kosher eating. Do converts have any dietary guidelines or commitments to hold to?

Thanks for your questions.

In terms of our approach to potential converts, we welcome them and support them as best we can, depending on where they are geographically  - in fact we had a Bet Din (Jewish Court) today in Melbourne and welcomed an excellent person who I'm sure is already a brilliant asset to the community and will become even more so.  He has been interested in Judaism since he was seven, and moved from rural Australia to Sydney to become part of a community and complete his conversion.  He understands more about God, Judaism and Progressive Judaism (and himself) than many born Jews, I have no doubt at all, and this is quite often the way!

Your question about kashrut is apposite.  The answer is no, we don't currently have particular expectations and standards, because we believe in 'Educated choice'.  However I believe there is a fundamental flaw with this concept as it is (as, in fact, I am increasingly thinking about democracy!).  The key word is 'Educated' and how do we get people to have the time, interest, ability and knowledge to make 'Educated Choices' for themselves (and all the more so when it affects others, or society, as well)?

I feel more and more that we should have a 'Progressive Shulchan Aruch' (Guide to Jewish practice) so that there are clear suggestions, expectations and a framework, developed and used by long term, knowledgeable educated Jews, which are 'Guidelines' (not laws).  By following these, candidates would have a good idea of what many Progressive Jews do (shop, cook, eat etc), or how they celebrate Shabbat and what they do and don't do... Having tried to adopt and live by these guidelines over some time, and during their studies, they may in due course decide after study and consideration that they want to modify their practice one way or other, but that would be in a more 'educated' setting, and the revised choices therefore more valid and legitimate, and they would be able to explain to themselves and others why they have chosen as they have.  

ECO-KASHRUT

So having said that, let me give you some basic information about my own practices and that of my family, but let me first mention 'Eco-kashrut or kosher'.  If one intention of kashrut is to minimse animal cruelty and exploitation (and this is in line with the established principle of tz'ar ba'alei chayim - minimising pain to animals), then there are various new issues not directly addressed by traditional kashrut - factory farming, raising veal in crates, hormones and artificial feedstuffs, and extending to cruel practices such as inversion pens for easier kosher slaughtering, employing illegal workers etc. Another related issue is environmental - emissions, both from raising meat and 'food miles', ie bringing food from long distances, unnecessary packaging, destruction of rainforests etc. Eco-kosher would therefore mean avoiding factory farmed eggs, chickens and other animals, veal, caution with the sourcing of milk and dairy products and palm oils, buying local and in season, looking for less packaging, less processed foods, and probably less food - ie smaller, healthier portions.  We say 'God provides sufficient food for all' ('noten lechem l'chol basar' in Birkat hamazon, grace after the meal), but the truth is that the developed world uses (and wastes) a hugely disproportionate amount, leaving many millions hungry or starving.  All of the above are, or should be, Jewish and kashrut issues. Judaism is about putting 'prayer into practice'! 

HOW WE KEEP KASHRUT

So, my family and I are vegetarian.  We also only eat free-range eggs (and we'd love to have our own chickens!).  We are aware of the problems in industrial milk and dairy food production, but have not (yet) discovered an easy answer to that, short of having or knowing a cow and butter/cheese maker! We try not to eat cheese with animal rennet (made from enzymes from an animal stomach), though we don't exclusively buy vegetarian cheese etc.  It is however much easier to buy foods with the vegetarian symbol on them.   

We never ate prohibited foods (pork products, or rabbi, camel, kangaroo, dog etc - kosher animals need to both chew the cud and have cloven hooves), or shellfish, eel or shark (deceitfully known as 'flake' here in Australia and common as fish and chips!) - kosher sea animals should have both fins and scales.  

When we ate meat, we tried not to eat foods cooked with meat and milk together, or the two in the same meal - but we might say grace after meals after the main course, go to sit in the lounge and then have a milk coffee or an ice cream, having deliberately made it a 'different meal'!

We have never had separate crockery or cutlery.  We believe that washing up, or the dishwasher, cleans any meaty or milk bits away - and even if it doesn't, that was the intention!  But of course we'll explain our practices to guests who might be concerned - and if necessary we'll get disposable (paper or bamboo leaf) plates (still bad for the environment), etc.

Generally all fruit and vegetables are kosher (parev, meaning neutral - they can be eaten with either meat or dairy), although technically even some of them are not kosher - for example if they are grown in Israel during the sabbatical year!  There was a suggestion that one shouldn't drink orange juice unless it had a hechsher - kosher seal - because Israel produces much citrus and some of it may have been frozen and made its way - perhaps years later - into any orange juices ('produce of more than one country')!  These complications do not worry us - it is the intent that counts, and anyway, there is a handy law called 'shishim' which basically says that if by accident there is a small part (less than a sixtieth) of a prohibited product in what you eat, that is fine - it is still kosher!    

Whatever the rules are for home, we apply them as far as possible when out as well.  It seems to me to be inconsistent to have one rule for home and another out! 

And we DO keep kashrut.  But if someone says do we, depending on the intent of the question, we'd say yes, but to our own understanding.  If we are going to them or they to us, or we're going out to eat together, of course we'd explain as necessary.

Sometimes people say 'that's crazy - either you do or you don't'.  But that is their problem - they are wrong.  The rules of kashrut are many and derive from nay different parts of Torah - and of course later tradition: do not eat blood, do not eat these animals or those, do not seethe a kid in its mother's milk, do not eat the cow and her calf together, shoo the mother bird away before eating the eggs, do not eat tithed food, do not eat food grown during the sabbatical year....  

There is actually no one agreed set of laws for kashrut.  On Passover the Ashkenazim (Middle European origin Jews) have quite different rules from the Sephardim (Spanish/Portugese).  And year round, some people wait one hour between milk and meat, while others wait 3 or 6 hours!  Some people determine that some fish are kosher whilst others say they are not!  And then there is 'glatt kosher' or 'super-kosher' - for some people kosher is not kosher enough - and for some groups, even glatt-kosher is not sufficient - only food approved by their own rebbe!

So to conclude, you too can keep kosher, and it's a good idea - but over time and with study and thought, you'll decide just how and what it looks (and tastes!) like.

L'shalom

Rabbi Jonathan

Death - and what comes after

Dear Rabbi Jonathan,

Sadly, my Father passed away recently, after his long illness. As a result, I have been thinking a good deal about what happens when one dies, and I was wondering if you could provide a Jewish perspective on that part of life? I have received the copies of A Judaism for the 21st Century, and the Mishkan T'filah - World Union Edition prayer book from your office. I look forward to begin reading them when I return home in the next week or so.

L'Shalom,

Jane.

Rabbi Jonathan responded (at length - sorry!)

Hi Jane,

Thanks so much for letting me know.  I am sorry to hear about your mother's death and the loss it must be to you - but at the same time it doesn't sound as if her last months were very comfortable, and sometimes there is blessing along with sadness, and especially when the dying person and the family have come to terms with the inevitable and said their goodbyes with love and mutual support.  It is course true that we will all die - and that there are better and worse ways of doing so - but animals, nature - even rocks and mountains, eventually die or wear away (even before we advanced humans so selfishly started helping the process along!) - and that only God is truly Eternal.

You ask for a Jewish perspective on 'that part of life' and I hope you draw some comfort from the following - in Judaism we believe that the soul too is eternal - that in some sense it returns to 'the shelter of God's wing'.

Other than that we have a variety of beliefs - but overall I would say that we don't know what, if anything, is after death, and that our emphasis is on living this life as well and fully as we can.  If we have some concept that we may be judged when we die, we at least know that God will not be unreasonable:  God will not ask me 'Why was I not like Moses?, but 'Why was I not like the Jonathan I had the potential to be?  But, because we don't believe that anyone has actually died and come back (and I don't mean to decry stories of peace, white lights and other 'near death or temporary death experiences), we simply don't know what, if anything, is after life.

Biblical Judaism (say 1500 BCE to 70 CE) seems fairly pragmatic.  Over and over, Torah repeats, our ancestors got old or sick, they lay down, they may have had a chance to call the family together and tell them they loved them - or other home truths - and then they die.  Sometimes the phrase 'gathered to meet their ancestors' is used but in all probability that means that, once their flesh has gone and only bones remain, they are pushed into the collection with their ancestors bones. or gathered into a pot (ossuary) and put with the other pots (and perhaps believing, along with that action, the 'obvious' idea that the 'life force' that animated their body had returned to join the life force that had also animated their ancestors before them).

Rabbinic Judaism (starting say 586 BCE and taking over from Biblical on the destruction of the Temple in 70 CE) had a variety of problems to resolve, and the idea of life after death, familiar from the Egyptian tradition, seemed to address a key challenge - that of reward and punishment. It might seem that God was not always rewarding the observant, as Torah repeatedly promises, or punishing the wicked - but just wait till they died!  Then the virtuous who had lived a life of poverty and illness would be rewarded in perpetuity - whilst the rapacious sinners who seemed to spend their affluent lives by their pools and travelling in luxury to far flung, verdant oases would suffer for ever after they died!

It is true that they taught that life after death was not only the soul but body too, and the idea of a physical resurrection (the literal meaning of 'M'chayei metim') led to burial of bodies facing Jerusalem, so that, at the appropriate time (perhaps the day of Judgment?) they would all travel to Jerusalem where they would emerge alive again. This is also the reason why Judaism has traditionally been opposed to cremation - not only is it disrespectful to the body that has been the container and carrier of the holy (the soul), but that God (who can do anything) can apparently not recreate a person if their 'luz' (cockyx) has been destroyed?  (If one was to argue against cremation for Jews today, I think that the disposal of so many of our people by this means in the Shoah - Holocaust - is a stronger argument, though it should be noted that many Shoah survivors choose to be cremated, so that their bodies are disposed of as were so many of their family members).  Though by no mains 'mainstream', I should also mention the kabbalistic (mystical) belief in 'gilgul' (rolling), transmigration of souls.  Once a person dies, their soul is reborn as a new baby (with the opportunity to cleans it of past sins).  If you look hard enough, you can find many things in 4000 years of tradition!

I believe that just as Biblical Judaism transitioned into Rabbinic Judaism over some hundreds of years as the world and Jewish situation changed (between the destruction of the first Temple and the Babylonian exile in 586 BCE to the destruction of the Second temple by the Romans in 70 CE), so now we are several hundred years into a transition to what we might call 'Autonomous Judaism' which started with the 'Enlightenment' and where Rabbis, if they are to survive at all in the long term, must transition to being teachers and guides and companions on the journey, rather than the 'authorities' of Judaism.  That is the way I view myself and my colleagues.  And in regard to your question, what do we believe about 'Life after death', or rather, 'Death and what follows'?  Drawing on the vast and wide range of beliefs I have mentioned (especially now with the help of the internet!), a Jew today can believe what they feel is most genuine and convincing to them.  In the area of belief, as long as it is not viewed as the sole and exclusive truth, a Jew has a lot of freedom and no one to tell them they can't believe - though they can engage in discussion about where the belief stems from, whether it is a fair deduction from Jewish teaching and experience, and whether they wish to invite them into their home and community!  So, for example, Jews who chose to believe in Jesus as God or son of God, distinct from every other human being, are well outside normative Jewish belief, which acknowledges Jesus probably existed as a charismatic Jewish healer living in the Galilee, a child of God like the rest of us.  To return to the question - and my response:  I believe that the (p'shat) straightforward reading of the Torah rings true.  We are born, we live, we die.  Life after death (or life after we have died) is influenced by our life, our children, our friends and families, our good as well as our bad deeds.  The world (and the unknown future) is not the same as if we had never existed.  We will live on in our children, and/or those we have touched and influenced, and their memories of us.  But I feel comfortable that when I finally close my eyes and cease to breathe, I will be in permanent oblivion, more restful than the deepest restful, dreamless and unaware sleep, and safely 'in the shelter of God's wings' (of course this is a metaphor - God does not have wings or any other bodily parts - God is an all embracing invisible spirit permeating the entire creation).     

When a loved one dies, it is traditional to say the words of the Mourner's Kaddish (page 598 in Mishkan T'filah - World Union Edition, and see also the English readings from page 592 leading up to it).  The Mourner's Kaddish (Sanctification) praises God, maker of the universe.  It does not mention the dead - effectively what it is saying is that, even at times of great pain and loss, when are hearts are breaking, we still acknowledge God, who created the rhythms of the universe, including the cycles of nature and life.  

The funeral is done as soon as possible after death (out of respect for the body and the knowledge that living with your loved ones unburied is the most painful time, and practically, because decomposition in hot climates and without cooled morgues commences very quickly.  I am not sure how Christian burials started being done later, but believe that is why it became necessary to have the perfume of flowers accompanying the burial).  For the first week, the mourners traditionally stay at home, and sit on low stools (to be near the earth, either reminding us of our own mortality and/or of being closer to our loved ones) - this is called 'sitting shivah'.  Because they stay at home, but need a 'minyan' (quorum of 10 which makes a minimal community rather than individuals, so sometimes this service in the home is known as the 'Minyan') to say the Mourner's Kaddish, people traditionally come round to hold at least the evening service with them, and bring food so they don't have worry about mundane things like shopping and cooking, and to keep them company and talk about their loved ones. If you don't know what to say, the tradition offers you the formula 'I wish you long life', though I'd be cautious about saying that to an older person who has just lost their lifetime partner.  It may be the last thing they want at that moment.  If you don't know what to say, say nothing.  Just being there is important.  Hold their hand if appropriate, or give a hug. That's just as effective - certainly better than some of the terrible and trite comments like 'God took them early because they were such a wonderful soul'. Let them speak if they want to, or not. 

At the funeral and shivah or minyan, the formula 'Adonai natan vAdonai lakach' is said.  This literally means 'God gives and God takes'. Since I believe that God gives us all finite life, and sometimes terrible natural or human tragedies happen, but God never 'takes' life, I prefer the interpretive translation that you'll find in our prayer book after the prayer for lighting the candle after a funeral (with the prayer for lighting a yahrzeit candle), on page 619, by Rabbi Frank Hellner: 'God has given, and now God has received back'.  

The month from death is known as 'shloshim' (thirty), when they can go out and the mourning is a step less intense, and then the reminder of the year it is a step up again.  

The Mourner's Kaddish prayer is traditionally said for a year after the death, until the first 'Yahrzeit' (Yahrzeit is Yiddish for 'year-time'), anniversary of the death, when the formal mourning is said to be over, and the final step is made back into normal life, albeit without your loved ones physical presence. Some years ago, research showed that this mourning pattern, marking the end of the first week, the first month and the first year, was the optimal way to recover from bereavement. The first and subsequent anniversaries are marked by a 'Yahrzeit candle' which burns for 24 hours or so, on every anniversary, as we particularly remember our loved one, and mention their name and say Kaddish in synagogue.  These traditions can be observed by someone who is Jewish even if their loved one was not, of course.  It is to help the bereaved to manage and come to terms with their grief - and gain some reassurance and support from the idea that both God and their community are still there for them and in some way share their loss - they are not left to grieve on their own. 

I hope that is useful.  It was longer than I anticipated, and I am glad to have had the chance to lay it down in these terms.

Finally, a Progressive version of the tradition is to say to a mourner 'Hamakom y'nakhem et sha'ar ha'avelim' - May God grant you consolation along with all mourners.  

Rabbi Jonathan

Do I really need to learn Hebrew?

Hi Rabbi Jonathan 
I was thrilled to find the course and information on conversion here in Australia. I was, however, concerned that I would need to learn Hebrew. I have Chronic Fatigue Syndrome which affects my cognitive abilities, could you please explain further the level of Hebrew required in order to convert? 

Thanks

George.


Rabbi Jonathan responds:

Hi George,

First, I am sorry to hear about your Chronic Fatigue Syndrome, which I know can be a truly debilitating affliction. There is, however, no arbitrary level of hebrew required in order to become Jewish (indeed there are many Jews who cannot read hebrew!).  What we are looking for is your best attempt to learn it.  And actually Hebrew is much easier than English as it is phonetic.  You just learn the sounds of the letters and vowels and put them together.  My book 'Hebrew from Zero' makes it as easy and enjoyable as possible, and teaches tricks to memorise the sounds and avoid the common mix-ups between similar letters.  If you wanted to be considered for conversion by the Bet Din, you'd have to have developed a relationship with a community and a Sponsoring Rabbi, who will have submitted your material showing your understanding of Judaism, and you'd have to have shown a serious attempt at learning to read (actually decode) hebrew.  The reason we require it is so that you can join in with blessings etc, even though it is also written in English letters (transliterated) in our prayer book (Mishkan T'filah, World Union Edition).

Hebrew works in two ways, even if people don't understand all of it - they know the readings and prayers have been carefully composed, considered and adjusted to express Jewish prayerfulness and spirituality by our ancestors way back as well as our more recent Rabbis - so when we say the words of the Sh'ma, we are declaring God's oneness, just as Rabbi Akiva did almost 2000 years ago when he was being tortured to death by the Romans, as Jews did in the Holocaust, and as they will do, hopefully in happier circumstances, for generations and millenia into the future!  That 'link in the chain of history' does not require complete understanding of every word (it is always translated in our prayer books anyway!).  This first way might be considered vertical, through time.

The second way it works is 'horizontally', around the world. Jews live in almost every country of the world, and consequently speak almost every language.  So if I go to our congregation in Brussels, their services may be in Flemish - and Hebrew.  In France, in french and Hebrew.  In South America, in Spanish - and Hebrew.  Now my French and Spanish are almost non-existent, and I certainly can't read them fluently - though probably marginally better than my Flemish!  I can't keep up in the service, and it doesn't sound familiar - until they switch to the Hebrew!

So yes, becoming as fluent and confident as you can with Hebrew really is one of the things that makes a confident, rounded Jew!  But no, it is not an essential requirement to be able to read Hebrew fluently.

See alos the post 'Is there a Jewish section in Heaven?'

Good luck

Rabbi Jonathan

What are Progressive Judaism's Teachings on a range of ethical issues?

I recently received this question from a school student trying to write an essay - such questions arrive quite regularly, and I try to answer them, but not in more detail than will be of interest or use to them.  My answers represent my views, not 'Progressive Judaism as a whole' (since such views do not exist in a formal form, though there is extensive responsa (questions and researched answers) from Progressive as well as Conservative and traditional perspectives): 

What are Progressive Judaism’s teachings on the ethical issues of:

-          Genetic engineering and cloning

-          Organ transplants and organ donation

-          Euthanasia and Suicide

-          Stem Cell Research

-          Capital Punishment

-          Abortion

Judaism believes that humans work in 'partnership with God' ('Shutafut') to improve or perfect the world ('Tikkun Olam').  Progressive Judaism is generally in accordance with Judaism in general, except that we sometimes push for change before orthodoxy has found a way (or a desire) to move (like conservative attitudes in general).

However these are specialist areas and I am not a specialist.

I will try to briefly address your questions:

On Genetic engineering and cloning

I don't believe there is a principle Jewish objection to engineering new plant breeds, plant resistance etc.  we believe that God has given us intelligence and ability to do science, medicine etc  Plant development, hybrids, mixtures have been known since biblical times and are not outlawed.  There is even a story about Jacob using selective breeding with his father-in-law's herds.  

I think the concern will be with damaging other people's crops, health risks of inadequate testing (the commercial pressures and powers seem to be more important than adequate long term testing and this is unjust, and therefore wrong from a Jewish perspective).

The bible is familiar with asses, which are hybrid animals (product of horse and donkey, and always sterile) and I don't believe there is any criticism, certainly no prohibition about breeding them. 

However Judaism puts humans in a discrete category - 'above the animals but little lower than the angels'. We are obligated to care for animals and look after them (even feed them before ourselves).  Yet we are different.  So we would I think be very concerned about human cloning.  Yet if cloning body PARTS for the sake of healing, that would be welcomed - ASSUMING THOROUGH SAFEGUARDS.  Because we value saving human life above almost everything else.

But of course there are huge ethical issues here and consequently huge bodies of study and consideration of if, when and how these matters should be allowed within Judaism.  But, at least from a Progressive perspective, we believe that God's will is continually being revealed (we call this 'Progressive Revelation') and it is through a process of study, learning, consideration, philosophy etc etc.  So if there is a full public debate, and religious inputs are considered seriously along with others, we would probably accept the result as 'humanity's best understanding of God's will on the matter for the time being'.

-          Organ transplants and organ donation

It follows from the above that these are both OK as they are 'saving life'.  Progressive Judaism has always said so.   Because the body is seen as 'God's creation' and 'God's property' there has been some resistance in orthodoxy ('the body should be buried intact, not desecrated') and this was shown in Israel, where orthodox Judaism is influential in the legal system - but over the past generation it has been allowed within orthodoxy and hence in Israel as well.  There was a news story not long ago about 'Jewish organs being given to save the life of an Arab Muslim' but as far as we are concerned all life is equal, and this was a wonderful story, even though it stirred some people's racist proclivities!

-          Euthanasia and Suicide

If the body belongs to God, and only God gives life, then, according to tradition, only God can take life as well.  Suicides did happen, but were considered a sin, and would be buried on the edge of the cemetery. Often, traditional rabbis and families might argue that the person didn't intend to kill themselves, they weren't in their right mind, or they changed their mind in their last moments but it was too late.

I and I suspect most Progressives (and many traditional Jews) would accept that sometimes life seems too miserable, painful or difficult, and people kill themselves for a variety of tragic reasons.  We should see it as the failing of society, of us, their friends, family and community, if blame is to be distributed in a situation where blame is not very helpful!  I have a friend who killed himself for quite 'logical' reasons some fifteen years ago, and the passing time has not proven that he was wrong in wanting to provide materially for his family - though I would hope that he could have worked through it and achieved a similar goal whilst remaining alive.  But sadly neither I nor anyone around him and close to him picked up that this was likely to happen.    

Euthanasia is a bit different.  Today with modern technology and medicines we are able to keep people alive long after they want to be, or are able to be an active and functioning part of society.  They may have a perfect right to death, but not be able to kill themselves.  I think it is inhumane to keep people alive in such circumstances, or when they face a death sentence from a terminal illness.  To me it seems bizarre that we 'put down' our beloved pets, or racehorses who break a leg, but won't help loved ones who beg to be helped to end their lives.

Traditional Judaism prohibits euthanasia.  Yet it says you should not disturb a body that is about to die with water on the lips or a loud noise, and thereby delay the departing of the soul (life).  I and I imagine most progressive and other Jews would say that euthanasia should be available in very specific and limited circumstances, provided absolute safeguards are in place.  Even those who argue against often do so on the basis of adequate safeguards, but this should not be beyond our wit and ability!     

-          Stem Cell Research

Don't see any problem with this as above, medical research to save lives etc.

-          Capital Punishment

The bible is full of death penalties (eg for lighting a fire on sabbath).  Yet it is important to understand that that was meant to be a deterrence, and is of its time and context - around 3000 years ago.  Judaism (as all religions) change and develop (Progressive Revelation even though that is a Progressive term!) as humanity does.  The Rabbinic period (officially starts about the time of Jesus, 2000 years ago) was in many ways quite different to the early and even latter biblical periods (since there was no Temple, no sacrifices, no priests after the Roman destruction in 70 Common Era).  The Rabbis said that a Jewish Court that gave a death sentence once in 7 years was known as a 'Murderous Court' - and one Rabbi said 'even once in 70 years'!  Certainly the rabbis introduced so many warnings and checks that it was virtually impossible to carry out a death penalty.

Since the end of the War of Independence in 1948, the modern State of Israel has carried out only one execution, of one of the Nazi leaders, Adolf Eichman.  That can be seen as the exception that proves the rule, especially considering so many Israeli civilians, women and children have been murdered in cold blood by terrorists who have been caught and brought to trial.  

So I am against the death penalty and I imagine that is a fair comment for virtually all Progressive Rabbis and most Jews in general today. 

-          Abortion

Abortion is allowed by traditional Jewish law in one particular case - when the mother's life is in danger from the baby.  This is called a 'rodef', a pursuer.  It is based on the idea that if a person is pursuing you to kill you and the only thing you can do to save yourself is to kill them first, you are allowed to do so.

It is not allowed in general and certainly not as a form of 'late contraception'.  I think this is generally right, though I think there are exceptions - for example if a woman has become pregnant after being raped (I suspect traditional Judaism would say the same).

Today we can do ante-natal checks and many serious health problems can be identified.  I think aborting an early term foetus is different from a viable baby (traditional Judaism makes this distinction as well, though in their terms a baby has not proven itself fully 'viable' until it is a month old - so until that time you would not do a full funeral or mark the grave).  However, who chooses what is a 'major' health problem?  (See the case of the Downs syndrome surrogate twin in 2014).  Today some people are aborting female babies, or ones with the 'wrong colour' eyes!  Clearly this is completely wrong.   But we had an amniocentesis on our baby as my wife was nearly 40, and at the time we were quite clear that we would abort if there was a significant problem indicated.  Thankfully we now have a handsome and lovely 16 year old! 

I think 'women's choice' (Pro-Choice) argument is sometimes false and dangerous.  This ignores the rights of the life within her.

On the other hand the 'Pro-Life' lobby in the US who don't allow for it in any case, even rape, are also wrong in my opinion.

Jewish teaching teaches us to 'Choose Life' and I think this would be well applied on this question (a happy combination of Pro-Choice and Pro-Life).  Yes, there are elements of choice (though not by the woman alone).  When supported by family, friends, police, medics, psychologists, the choice of abortion may be possible.  But, considering the trauma and guilt which many women still feel years and years after an abortion - and which the woman at the time may not be able to imagine or give consideration too - and the many childless couples desperate to adopt and love a child, I think the best counsel in most cases is to have the child - not allow ready abortion - which at the end of the day some would see as very similar to murder - and to ensure adequate support (even financial) so that the mother has the choice, over time, of what she does with the baby.      

So I hope this is of some use to you.

L'shalom

Rabbi Jonathan Keren-Black

BASIC INTRODUCTION FOR YEAR 10 'WORLD VIEWS' STUDIES

Dear Jonathan Keren-Black

I am currently studying world views in year 10. I chose Judaism as my religion of choice to learn and develop my knowledge on.  I understand that these questions are difficult and really require detailed explanations, but I know your time is precious, and only need fairly brief responses. I would very much appreciate your help on this matter. 

Thank you very much,

S G

Thanks SG

I’m glad you are studying Judaism as it is an ancient and fascinating, continuously developing and still relevant and valuable spiritual framework for life.  I'm happy to try to help - and I am also putting this on my blog, as I am sure there are others who would also find it useful.

Where did the Jewish religion begin?  Traditionally, we say 4000 years ago (2000 BCE which stands for Before the Common Era.  This is the same timing as BC, but we don’t recognize Jesus as ‘Christ’ and therefore don’t say ‘Before Christ’.  Similarly we say CE instead of AD |(though the years are the same) as Jesus is not our Lord, so we don’t like to say Anno Domini (Year of our Lord).

More historically, the Israelite tradition probably emerged some hundreds of years later, about 3500 years ago (1500 BCE)

Who started the religion or is there an important person within the religion? 

Our tradition and story is that Abram, with his wife Sarai, began to recognize God’s voice when God told him to leave his family, in Haran, and go to the land that God would show them (which turned out to be Canaan, modern day Israel).    Once Abram and Sarai had developed a relationship with God, they were both renamed (both had a ‘H’ added which symbolizes God in their lives).  Abram becomes AbraHam, and Sarai becomes SaraH

Why is this person important?  Note that the tradition has been very male-dominated in telling our story, and says that Abraham recognized and introduced to the world the truth that there is ONE GOD of the whole world, of all people and all animals and all the universe – but that, as I said above, Sarah evidently also had a relationship with the one God.

What countries mainly follow the religion?

The Israelite religion (which eventually became known as Judaism) developed in Canaan and also in Babylon.  Canaan was later known as Judah and then Judea, and was renamed by the Romans as Philistia which eventually became ‘Palestine’.  When granted independence by the United Nations in 1947, and formally established in May 1948 (66 years ago), it was renamed Israel.  Babylon is today’s Iraq.  The Jewish community spread across the entire Roman empire, and Arab countries (Iraq, Iran, Morocco, Egypt, Syria, Yemen) and all these countries had very significant and influential Jewish communities for hundreds or thousands of years.   But from the destruction of Judea, Jerusalem (the capital) and the Temple which was Judaism’s holiest place, in the year 70 CE, until 1948, there was no ‘Jewish country’ at all.   Since it was re-established in 1948, Israel is the only Jewish country in the world.

By the way, you may be surprised to know that Israel is a tiny country – you can fit more than three Israels into Tasmania!  My daughter finished school last year and is spending a gap year in Jerusalem and exploring Israel at the moment, and we visited her a few weeks ago. 

What beliefs, values and practices does the religion follow?

We believe in the One God, invisible, far beyond our limited human understanding.  God is both transcendent Creator (unlimited, Eternal, immensely powerful Creator of the universe), yet also immanent (we can feel God in our hearts and minds, almost ‘speak to God’)

God is all-knowing, caring, compassionate, forgiving, just, loving, helping, supportive, always there – and in our lives and behaviour, we try to act ‘as God does’ or ‘as God would’.

God cares for all people – poor, homeless, sick, lonely, needy, all colours, all ages – (and I believe, all sexual orientations, though traditional Judaism finds this more difficult).  Therefore we must care for all as well. 

God acts in the world through human beings – we are God’s tools, God’s hands.  Our task is Tikkun Olam – to repair, heal or perfect the world.

‘Love your neighbor as you love yourself’ (that’s ours, though we’re pleased that Christians borrow it!)

God cares for animals – therefore we care for them, feeding them before ourselves, milking them even on the day of rest (Sabbath or Shabbat in Hebrew)

God rested on the seventh day of creation (we don’t have to take this literally as we know that creation took billions of years) – but if God needs (or chooses) rest, how much more do we mere humans.

I do not do mundane things like shopping or getting petrol on Shabbat.  Some Jews have much stricter rules that they decide to follow – not turning on lights or anything electric, not driving or travelling, not even tearing toilet paper (for them, it has to be pre-cut before the Sabbath).

There are a variety of different sorts of Jews.  Some are ultra-orthodox (the men wear black hats and coats, and let their hair grow in long side curls), the women and girls do not show arms or legs.  They dress like 18^th century Polish nobles – because this is when and where their movement developed!  Not surprisingly they are the Jews who are easiest to spot.  Then there are orthodox (the men cover their heads with a little ‘kippah’ cap) – and then there are Progressive – that is what my congregation is.  We have a more modern approach to combining our tradition with the modern world and modern understandings – that is why we treat men and women equally, recognize homosexuality, work hard in interfaith understanding and looking after the environment etc.  Most of us do not cover our heads except in formal prayer services.   All of these so far consider themselves to be ‘religious’ - And then there are many who think of themselves as ‘secular’, not very religious at all.  And many of those who live in Israel fir into this category – they think living in a Jewish country is enough – they don’t have to pray as well!  These are like most Australian Christians!

To help us remember  to ‘act as God does’, we have many commandments (the Ten Commandments are the tip of the iceberg!).  Tradition says there are 613, 365 do nots, and 248 dos!  Actually no-one can do all of these – some are for men, some for women, some for kings, some for priests in the Temple that no longer exists, some for those who live in Israel, others for those who don’t.  Still, there are lots left.  For example, we don’t eat blood (as it is taken to be the life force of the animal), so some people make sure their meat is killed in a particular, quick and painless way (shechitah), and salted to remove all the blood.  We light Shabbat Candles on Friday night (the Jewish day starts at nightfall and finishes at the next nightfall  (as Christianity used to do – hence Christmas Eve services).  We give charity.

What is your belief on these following questions:

Who/what is God?  Don’t know! Very hard to grasp. God is NOT a ‘superhuman father figure’. God is a presence (one of the words for God is Shekhina, dwelling presence). God always was, is and always will (Eternal). See above

What is God's relationship with humans?  See above.  God hears and listens, gives support and love, is with us at all times, and when we die (as all things do except God), we poetically say we ‘return to the shadow of God’s wings’ (God doesn’t have wings, or any other body parts as Gods is invisible and intangible and way above human.  There are however many descriptions in the bible that are in 'human terms', eg God's back, God's outsretched arm, God's nostrils!).

What is the purpose and value of life?  Every life is of great potential and infinite value.  Our task is to achieve our potential.  The purpose is to work with God to do our part to perfect the world.

What is the state of the world like?  Very bad.  The rabbis commented on the story of Noah and the flood (where it tells us that God destroyed the world because of human wickedness) ‘It would have been better if God had never made humanity.  However, now that we are here, we’d better make the most of it!’

How will the world become a better place?  When humans act together in love for each other and creation.  They need to recognize that no-one has the whole truth, that we can all learn from and help each other, that there are many paths to God and to what different religions call different things, Nirvana, Salvation, Perfection, Messiah, Messianic Times, End of Days.

Can you convert to Judaism?

Yes, some people are surprised to learn that Judaism has always had converts.  Judaism is not a race - for example, there were many who escaped from Egypt with the Israelites who eventually became part of the people, and later Ruth the Moabitess joined the Jewish people and has a whole biblical book (Ruth) about her story - it even concludes by pointing out that King David was descended from her!

It is not easy to join the Jewish people however.  A person needs to study through at least a year to understand and experience all the festivals, and needs to be able to read Hebrew to join in with the prayers etc.  But sincere converts to Judaism are very welcome, and once converted, they should be treated exactly like any other Jew.

What are basic Jewish rituals?

Male babies are circumcised (the foreskin of their penis is surgically removed).  This is supposed to be a sign of the covenant between Jews and God.

The ‘Sh’ma’ is a declaration made twice a day, when we lie down and when we rise up – Listen up, you Jews – The Eternal One is our God, the Eternal God is One.

Traditionally Jews should pray three times every day.  Main services are on Shabbat – Friday night, Saturday morning.  We welcome Shabbat in the home at Friday sunset by lighting two or more candles, saying a blessing over wine or grape juice, and over the challah, a braided sweet loaf of bread.  We then have a lovely family meal with a white tablecloth, and songs may be sung.  At the end of Shabbat on Saturday evening, there is a similar short ceremony over wine, candle and spices to say goodbye to Shabbat and mark the transition back to the working week.  This is called Havdalah.

Jewish men wear a prayer shawl (Tallit) with fringes (another reminder of the commandments) and cover their heads, during formal prayers.  In Progressive Judaism, where we recognize the equality of women, women and girls can do the same.  On Sabbath services, we read from the Torah, the handwritten parchment scroll containing the so called ‘Five Books of Moses’.  The Torah, and many of the prayers, are read in Hebrew (Hebrew is read right to left).  Hebrew is not too difficult to learn.  The Torah is translated, and the prayers may be read in English, or the translation is always in the prayer book.

At 13, boys celebrate Bar Mitzvah, leaving childhood, by reading or singing from the Torah, and telling the congregation something they have learnt about it.  In our Progressive congregations, girsl do the same.

We have various festivals in the year.  The New Year and Day of Atonement (with eight days of penitence between them) – when we seek forgiveness for things we have done wrong, and try to examine our past year and commit to being better in the new year just started.  The three pilgrimage festivals (when, in the time of the Temple in Jerusalem, Jews would travel there three times in the year with their offerings) – these are Sukkot (Tabernacles), Pesach (Passover) and Shavuot (Pentecost).  Each of them has a historical meaning from the Torah as well as marking a harvest in Israel.

There are also Festivals marking later events in Jewish history such as Purim (a story about an attempt to destroy the Jews in Persia), Chanukah (the Jewish Maccabees succeed in recapturing and rededicating the Temple from the Seleucid Greek army), Yom HaShoah (in which we mourn for the more than six million Jews of Europe killed in the Nazi Holocaust) and Yom YaÁtzmaut (in which we celebrate the re-establishment of the Jewish State in 1948).

Not exactly a ritual, but Jews are obligated to give of their time and or money as Tzedakah (righteous acts, usually translated as ‘charity’ but not optional).

Hope that us useful.

Rabbi Jonathan