I'M MILES FROM A COMMUNITY BUT I WANT TO CONNECT TO MY JEWISH ROOTS

Hi there,

I am just sending this email as I am interested in converting to Judaism. I have sent a lot of emails to different Jewish organisations online but have not received any responses so it is a bit disheartening. 

I feel I have a Jewish soul. My great-great grandmother was Jewish. She had a son, who had a son, who had a daughter - my mother. I feel that it is already in me through the bloodline and my genes and I really want to confirm my identity and become fully Jewish.

My problem is that I live in a rural town in NSW, 5 hours from Sydney, and this being the case there is no local synagogue to attend. This does not worry me though as I would be happy to do everything online.

Are you able to assist or direct me to where I could get some help with this?

Kind regards,

Rabbi Jonathan responds:

Many thanks for your perseverance in trying to discover more about and re-establish your Jewish identity.  I am confident it will ultimately be a rewarding and worthwhile search.

We will try to assist.  However I should say from the outset that it is very hard to be a Jew on your own, and virtually impossible to become one when you are five hours from the nearest physical Jewish community.   Your situation, as you describe it, is slightly different, or perhaps 'between the two', in that you feel you have a Jewish connection already through your great great grandmother.  So let's locate you in the 'very hard' rather than 'virtually impossible'. Although we can now talk and do study 'on-line' and you can even watch regular shabbat and festival services, we have not yet created a 'virtual community' that you can participate meaningfully in.  Perhaps this will come in the next few years.

Next I should explain that what we offer is a pretty comprehensive course about Judaism (from our Progressive perspective).  You take it at your own speed but it takes a minimum of a year simply because it is structured to learn about the festivals at the time when they are approaching etc.  We have a Shabbat weekend each December (15th to 17th in 2017) at the Leo Baeck Centre in East Kew, Melbourne so you can experience the services and community and meet other students etc. 

The course will ensure you have a good understanding and familiarity with life cycle, the cycle of the year and festivals, history, theology, Jewish belief and practice etc.

This is the 'academic' part of the conversion course, but in order to convert, you also need to be able to read Hebrew (I have a good book for that, as you will see in the Introduction above), and to have experienced services, Passover Seder, High Holy Days etc - and really to have created a relationship with a Jewish community. You'll need a 'Sponsoring Rabbi' and once they think you are ready, they'll arrange a 'Bet Din' (Jewish Court) who will hear your story and hopefully welcome you formally to the Jewish people.

I do hope this is both clear and helpful.  I understand that it can feel frustrating and upsetting to get no responses or to be knocked back, especially when it is so relatively easy to join some other faiths.  It is worth remembering that Judaism, unlike some other major faiths, does not believe you 'have to be Jewish' or order to have a place in 'the world to come/salvation/redemption/eternal peace' etc.  Judaism believes there are many legitimate and meaningful paths, and that all that is required is to be a 'decent human being' and follow the 7 Noahite laws (things like ensuring Courts of Justice for your community, not murdering or stealing or taking limbs from living animals etc).

And of course, whenever you can get to Sydney (or Melbourne or Canberra etc), do make the effort to get along to one of our congregations - I can arrange introductions and someone to welcome and assist you.

L'shalom

Rabbi Jonathan     

Tough Questions - How can you pick and choose from God's words?

Dear Rabbi,

I am still trying to clarify in my own mind why, when the Talmud homiletically interprets the more mystical texts, you seem to reject them?  I notice that the Zohar (mystical text) seem to get used on occasion in the UPJ Parshat Hashavua (Commentary on the weekly Torah portion). You quite clearly do not reject the Talmud as I have heard it quoted too many times but I am yet to fully understand how and why certain sections are accepted and rejected? How can you pick and choose?

Also, do you believe the Aleph-Beis is divinely ordained? Is seeing it as divinely ordained orientating it to the concept of Moses receiving the Torah word for word at Mt Sinai?

Thanks

Simon

Dear Simon,

To try to respond about the Bible, Talmud, Zohar and other texts - of course they all, often, have useful things to say to us, or seem to have to the writers who use them (exegesis) - and sometimes we can use them to make a point that we want to by reading into them things that they don't really seem to say (isogesis - less often acknowledged of course!).  In fact, I think that often the teachers quoted in the Mishna and Talmud use them in this latter way - knowingly.  They find a 'hook' to hang a decision on.  It is almost like saying ' this is the way it is because this is obviously the right thing, the logical understanding, the ' natural justice'.  But if you really want a 'biblical proof', we'll find you one!

So for example they soon realised that, in a rabbinical discussion, they would not all agree (nothing changes!).  How could they make a decision amongst equals - or against the leading authority?  By majority vote.  But where was their authority for doing this? Exodus 23:2 warns 'You are not to follow the majority in doing wrong'.  The Rabbis had no compunction in taking off the first and last words, being left with the 'Torah injunction': Follow the majority!  Which is really not what it said in its plain meaning.

All writers and commentators pick and choose.  But, from our clear position that the texts may be 'inspired' by God (whatever that means), or come from a human position of trying to understand what God wants of us, we can logically, honestly and comfortably reject or deny some texts, or some of the things they are claiming or saying.  

So we do not reject any complete texts (though the Zohar is dated to 13th century Spain rather than the claim it makes of itself to be from 2nd century Palestine, 1100 years earlier!).  Rather, we review the internal and external evidence, sense, context and consonance with Jewish teaching before using a quoted part of a text.

Critics say we are picking and choosing for convenience.  We say this is the process that has always been used.  We are just more frank about it.  Others say 'either it is all true, or none of it is'.  We don't agree.  You could say exactly the same about science.  Just because a long-held hypothesis is disproved or overturned (eg the earth is flat), we don't reject all of science.  That would look pretty stupid!

Does this mean none of it is from God?  We believe there is eternal truth in our texts - such as that there is one unique power of the universe, that we should not murder, that we must provide justice, love the stranger... lessons that have stood the test of time.  Equally though, there are concepts of their time and 'need', such as to destroy the Canaanites, or to stone the rebellious child to death.  Since over and over again, Torah emphasises that God is the God of all Creation - and that God is 'just, loving, caring, forgiving', then these instructions cannot be from God!

Isn't Progressive Judaism just an easy option?  Judaism Lite?  On the contrary, it takes study, consideration, dedication, discussion to start to decide for yourself what rules have the ring of eternal truth.  Until you are equipped and confident, ask guidance from someone who you respect, whose world view you share, and has done some of this work.  Well that really is an easy option!  No, it isn't.  But anyway, where does it say Judaism must be difficult?

---

I am not sure what you mean about 'Alef-Beis'  (this is ashkenazi hebrew which suggests it comes from a different direction to start with - we'd call it the alef-bet) being divinely inspired - but I'd say it is every bit as divinely inspired as the Greek, Roman or any other alphabet - and no more.  In fact I was looking at the development of Hebrew and sister scripts at the Bible Lands Museum in Jerusalem just two weeks ago.  The original 'hebrew' was proto-Canaanitic - that gave way to an early Hebrew script - and early Aramaic.  At some point the Hebrews jettisoned the early Hebrew and switched to the Aramaic, from which the very similar current Hebrew scripts were developed.

Edmond Fleg wrote a powerful poem which includes 'I am a Jew because the faith of Israel demands no abdication of my mind'. You'll find it quoted in our prayer book (page 41).  To me it is absurd to deny the evidence of philologists and archaeologists and hundreds of scholars and experts about the development of hebrew (and other languages) and simply contend, as an 'act of faith', that the writing (or, similarly, the language) we today use for prayer is 'divinely given'.

Finally, you are of course, always, welcome to come to services at Leo Baeck if you are in Melbourne, or at one of our other synagogues across the region, on your own or with interested friends etc.  Please introduce yourself to the person on duty, and ask if there might be someone who can help you with pages and a bit of guidance if possible (if you'd like).  We'd be delighted to try to assist.  And do bear in mind that you don't need a Rabbi to lead a service, and that they may be lead by lay people, but of course there are still services.  You should however be aware that sadly we do need to be careful about security, so it is a good idea to call the office in the week before the service and get details, and it is a good idea to have your passport or other proof of identity with you to avoid problems in getting admitted.  Preferred dress is fairly smart and tidy.  Women do not need hats, but men are expected to cover their heads (and women are invited to) and kippot (head coverings) will be available to borrow.

Hope it is all beginning to get a bit clearer!

L'shalom

Rabbi Jonathan

Dear Rabbi,

I contacted you at the beginning of last year with an enquiry about conversion. I live in country Victoria.  I have some Jewish heritage in previous generations but I didn't get any formal Jewish education. My family's fear of the Holocaust resulted in us being the first generation to fully assimilate.

I am still interested in conversion and have been studying The Torah and some of the many (Orthodox) books that unravel the beauty and secrets in its pages, including some books on Kabbalah. I would like to learn more as I am confused about where Progressive leaves Orthodox in regards to the 613 Commandments. I would like to do the online learning you offer, and also I would like to attend some services this year. 

I have downloaded some of the books suggested in your study program and look forward to reading them. I now realise that conversion is something I would like to strive for. Falling in love with God is indescribable.  I am sending the second free introductory assignment.

Thank you for your time

Julia

Rabbi Jonathan responds:

Dear Julia,

I do apologise for the delay in responding to your email.  This is nothing at all to do with being unwelcoming and all to do with my being overloaded, and with the number of enquiries I now receive because of our on-line presence, and the number of people in various situations, including those not dissimilar to yours.

I have received your letter and was very impressed with your work on assignment two, though there was rather more information about the mystical/kabbalah than you will get on our course.  Strangely if you find a Jewish bookshelf in a bookshelf it seems to be mainly filled with two subjects, Kabbala and Holocaust, neither of which are the main teachings or practices of Judaism.  But I appreciate that you understand that your information is mainly from orthodox (actually very orthodox) sources.

The key distinction to understand (and I think you do) is that the Jewish world is split into two religious parts – those who believe God literally gave Torah, and it is therefore ‘TRUE and inerrant’ and the rest of us, who have various ways of understanding (God may have given some of it but some is human, or it is ‘divinely inspired’ but human written, or it is ‘just the ancient story of our people’).  The first category is orthodox/ultra-orthodox and (perhaps) some modern orthodox.  The second category includes ‘Progressive’ (the umbrella term for ‘non-orthodox’, including Liberal, Reform and Reconstructionists), Conservative/Masorti and most modern orthodox (who choose to be fairly strictly observant, but recognise it is their choice and there are others – perhaps members of their own family - who choose to live their lives and Judaism differently – and are non-judgmental about them, and will even find ways to attend their homes, celebrations, funerals etc).  Some Jews who consider themselves ‘Secular’ might actually have some religious/spiritual feeling and sensitivity, but call themselves ‘secular’ because they reject the traditional ‘God as an interventionist superhuman old man on a cloud with a beard’.  This idea of God is based on ‘anthropomorphic’ (human-like) ancient biblical descriptions, translated into familiar images by artists such as Michelangelo – and ALL JEWS REJECT THEM (God is invisible – we should make no images or representations of God).  Then there are plenty  of other Jews who still feel some sort of religious affinity, but reject any superhuman God at all (atheist), and there are others who are out and out secularists (but still pleased to be part of the Jewish people and culture).  Oy!

You are not too far from Ballarat, where there is the oldest synagogue in mainland Australia, and it is a beautiful synagogue to visit.  They have annual High Holyday services and they tend to be pretty accessible.  Sadly they are also not very well attended.  But perhaps most important, you should be aware that, once a year, the Leo Baeck Centre joins with the Ballarat Community, bringing a Rabbi (me), a cantor, our prayer books, and interested congregants from Melbourne and around, and runs a lovely and uplifting service in this visually and acoustically lovely building.  It is usually just before Passover, and in 2014 it will be 10.30-12.30 on Saturday April 5^th.  Please join us – introduce yourself and I’ll look forward to meeting you there, if not before.

Many of the members of Ballarat actually now live in and around Geelong, and we run a ‘Chavurah’ (informal friendship group) every couple of months in the Geelong area.  Contact LBC office 03 9819 7160 for contact details for Vicky or Tanya who co-ordinate this group.

Given your rich Jewish heritage, it is not surprising that you already show a good feel for Judaism and Jewish community – and, if your father is still alive, your interest, learning and embracing your Jewish heritage, and sharing some of it with him, may be helpful and therapeutic to both of you.  Certainly we would be very happy to have you enroll on the PJV Introduction to Judaism course, and if you wished to proceed to recover your Judaism formally, we can certainly help with that as well.

Next steps:  Could you do the first assignment – the Jewish Year cycle – and register to receive the first unit – both available at http://pjv.org.au/education/introduction-judaism-course-online-course#overlay-context=education/introduction-judaism-course-online-course.

I hope this response is encouraging, and once again I apologise for the delay and thank you for persevering!

Since it is Friday, may I wish you ‘Shabbat Shalom’.

Rabbi Jonathan Keren-Black

Caution - read this if you are thinking of converting to Judaism

Caution.  Tread carefully!

It is a very big step to leave the culture and traditions of your family and upbringing – even if you don’t consider they were very strong and present – and family and friends may not understand or feel fully supportive of your decision.

It is a mistake to imagine that you can slip from one religion into another – Judaism – as if it is a change of clothes.  Though someone who has done the study and the intellectual work and attended synagogue and celebrated the cycle of the festivals over a year or more may be able to be accepted by a ‘Bet Din’ (Jewish court), and indeed may know more than someone born Jewish, the journey is really longer.  That is the equivalent of ‘taking off your Learner plates’.  It can take many years to be familiar with life cycle events like circumcisions, wedding and funerals, comfortable with the cycle of the year, with the smells and tastes and vocabulary.

Someone came up to me once and said ‘I converted thirteen years ago, I have raised two children, made Shabbat dinner and lit the candles every week, celebrated Pesach and Rosh Hashanah and Chanukah and Purim year in year out, fasted and reflected every Yom Kippur.  Now I feel I am leaving Jewish childhood – and I’d like to prepare to lead the service and read Torah – and celebrate my coming of age as a Jewish Adult by having a Bat-Mitzvah’.

What a great thing to do – she really got it!  But it took her 13 years.

The danger is that, if you have a life crisis – death of a parent or child, a serious illness, or loss of a partner or spouse or something else traumatic – before you realise you feel completely safe and comfortable and ‘at home’ in the Jewish community, you may want to go ‘back’ to what you grew up with – and find you are no longer at home or welcome there either.  In other words, by undertaking this journey, you risk entering a ‘nether-land’ for some years, and it is important to understand that this may become more significant and difficult than you realise at present.

I recently found a similar explanation, albeit warning Jews of the danger of leaving Judaism for Christianity, as explained by Mordecai in George Eliot’s last book, Daniel Deronda, in Chapter 42:

Can a fresh-made garment of citizenship weave itself straightway into the flesh and change the slow deposit of eighteen centuries? What is the citizenship of him who walks among a people he has no hardy kindred and fellowship with, and has lost the sense of brotherhood with his own race?

Good luck with your religious journey.

Rabbi Jonathan