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 circumcision necessary for Progressive Jews and conversions?

1. Why does Progressive Judaism insist on circumcision, and particularly for adult conversions?
2. Rabbi Jonathan responds: Originally, the leaders of 'Liberale' in Germany felt it was not necessary - what has foreskin got to do with God? But the weight of Jewish tradition insisted, and 'what would teh orthodox say' is a powerful concern about legitimacy, so it was never abolished.  However I would say we do not always insist on it so strictly.  I suspect that in some parts (eg US) it probably goes by the way in some cases, and even in Australia, if someone put a cogent case, I'd be swayed by it (though the decision would be made by the Bet Din - Jewish Court of three people).  Also we will waive it for good medical reasons (and that includes psychological).  Finally, I would argue that if we treat girls and boys the same, and a girl and woman can be a perfectly good Jew without any physical alteration, then why can't a man?  But at the end of the day, we are balancing emotion, feeling, logic and tradition. Circumcision is biblically introduced (starting with Abraham) and described as 'a sign of the Covenant between God and 'man'). It's a tough one! 

I spent time on kibbutz and would like to become Jewish but my husband is Christian

I am 29 years old and I was brought up in the Uniting Church but stopped believing a long time ago. My husband is an Anglican and we have a 2 year old son. I have read many books over the years on all sorts of topics including Judaism. I have previously spent many years in industry. I live in XXXX and have visited the nearby synagogue though I have not been to a synagogue on shabbat before. I have been interested in Judaism for many years and used to be a country member of the Makor Jewish library.  I can read a little hebrew and when i was 18 I stayed on a kibbutz in Israel for an adventure which had a lasting impression.

Hi Annie,

Thanks for your background information.  

Let me say from the outset though that the Introduction to Judaism course is not the same as converting.  The synagogue near you is Chabad - which means not just orthodox but very orthodox in their practice and belief. They will not recognise me as a Rabbi, or any of our converts as Jews.  The nearest regular Progressive synagogue can be located by visiting UPJ.org.au.  To convert you'd need to have established a relationship with a community who would recognise and support your journey.  You'd also need a 'Sponsoring Rabbi' (which could potentially be me as course supervisor) and learn to read hebrew, and if you were male you'd need to be circumcised.

You should also take any opportunity to go along to any synagogue, for example when you are travelling or on holiday, to widen your experiences - though it is advisable to contact them in advance during the week, and bring along a drivers licence or other proof of identity as, sadly, we all have to be very security-conscious these days.

When starting this journey, it is important to understand that, whilst our underlying belief in One unique, caring, loving, forgiving Creator, and our obligations to God and to each other as human beings, and to God's world, are common between orthodox and Progressive Judaism, in practice, expectation and belief we vary widely.  The difference goes a long way back, and stems from our understanding of Torah.  'Orthodox' belief is that God gave the Torah, word by word, and it is therefore fundamentally true and inerrant.

Progressive Jews (Reform, Liberal, Reconstructionist etc) believe that humans wrote the Torah, albeit 'divinely inspired' and trying to answer the questions 'What does God want of us? How should we act, behave, practice and raise our children?'

The last point, on raising children, is particularly pertinent in your case.  You say your husband is Anglican, but not whether he is practicing.  We have a problem in creating 'mixed families', in part because of the different traditions and expectations, and in part because of the confusion it can cause to children.  Whilst we wouldn't want to stand in the way of any individual developing their personal framework for life and relationship with God - and ultimately becoming Jewish - we would want to be confident that it was going to work for the household.   For example we may want to talk to your partner or at least have a letter to state that they are supportive of the journey to you becoming Jewish - and we'd want clarity about how the children are to be brought up - will it be as Jews, who know they have a Jewish parent and a Christian one, or as Anglicans who know they have a Jewish parent and a Christian one, or as 'both', so they can 'choose for themselves' (we don't think the latter is really likely or even possible).  

I hope that these responses are helpful and informative, and will no doubt give you food for further thought.  However, I'd like to conclude by reiterating that we believe Progressive Judaism offers a rich and wonderful framework for a modern and meaningful spiritual life, and we'll do all we can to assist if you do wish to continue on this path.

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

Why is God not always mentioned?

When I read some things about Judaism, God is not always mentioned.  Do these writers think God is not important?  In one quote I have just read, Judaism is explained without any reference to God!

Rabbi Jonathan responds

I am not sure the exact quote you referred to, and I am sure that when you find references without a direct reference to God, in the main, it is because a belief in the ultimate power is implicit, though how immanent and interventionist this 'God' may be varies from person to person and between contexts and cultures.  

As you may know, there was an influential Rabbi called Mordechai Kaplan (1881-1983), who in 1934 qrote the important book Judaism as a Civilization .  He eventually co-founded a significant new and quite intellectual Jewish group called Reconstructionists.  Many accused him of denying God, but I think that was a misinterpretation - he had a more naturalistic conception of God - and certainly Reconstructionists today tend (in defence?) to emphasise a belief in God - but certainly the 'modern God', at least of the Progressive/Reform/Liberal/Reconstructionist Movements  is not the old (super) 'man on the cloud with a beard' interventionist God depicted by the Torah's anthropomorphisms (using human language to describe something, such as a dog smiling, or God's outstretched arm or back or nostrils), and painted into visuals by Michelangelo!   

I have a lovely story (in a Progressive machzor - High Holyday prayer book)  about a man who was so impatient to find God that he didn't stop to recognise the divine, until eventually a wise Rabbi showed him hospitality instead of trying to directly answer his question 'where will I find God' - slowly he became a part of the community... and one day the Rabbi said 'I think you have found God now, have you not?' and the man answered 'Rabbi, I think I have, but I am not sure when, or where - and tell me Rabbi, why is God in this place only...?'.  

So rest assured, God is in this place - in a Progressive approach to Judaism! But God may not always have quite the same profile and exposure that you might find in other places.  We also put a lot of emphasis in Judaism on our own responsibilities, through mitzvot (commandments). We often see the relationship as 'shutafut' (a partnership) between humans and God - we are God's 'tools' or 'hands' in the world.