On a test paper, the question was 'What is the Talmud?'  

The answer given was 'It is the exegesis (explanation) of the Torah, consiting of the collected works of the Mishnah'.

This is a fair, brief answer, but the student was bright and keen to understand more, and elsewhere more comprehensive, so I took the opportunity to set out in more detail the differences between 'Biblical' and 'Rabbinic' Judaism. 

The Talmud is not exactly 'the exegis of the Torah', though that's what the Rabbis want you to think!  Torah (and Te'NaKh more widely - this is the whole Hebrew bible which is pretty much the same as teh Christian 'Old Testament', a term we don't like and don't use because it implies that it has been superceded by the new one!) are the great written works of the Biblical period ('Israelitism', centralisation, hereditary, selected minority as priests, sacrifices).

From the crisis and trauma of the destruction of the first Temple (586 BCE - Before the Common Era - equivalent to BC - but we don't think Jesus was any more or less a child of God than the rest us, and don't accept him as 'Christ' - annointed or chosen one - so we don't date by 'Before Christ') to that of the second (70 CE, Common Era, equivalent to AD but we don';t acceoty Jesus as lord so we don't say 'year of our lord'), a new, non-hereditary, non centralised, non sacrificial, peer-led, 'REFORMED' and 'LIBERAL' interpretion of the inherited stories and traditions was needed, and thus was 'Rabbinic Judaism' born and ready to step in and take over when the romans destroyed the Temple (but another variant also stepped up, and eventually separated to become Christianity!).  Because the new leaders of this 'Rabbinic tradition' (the Rabbis) needed authority on which to claim leadership and interpretation, they developed the story that when God gave the written Torah, an 'oral Torah' was also given - how the Torah laws should be applied... and without which the Torah was pretty useless as a rule book.  (Another group, the Karaites, disagreed and thus rejected the Rabbis rulings - though in fact they also made their own, since often Torah rules were unclear, insufficient or contradictory).   They said (and pointed out) that the oral law had never been written down (I wonder why not?!) - and should never be (this is a great idea as it allows for flexibility, adaptation and development to the needs of the times etc).  

Sadly, in about 220, Rabbi Judah HaNasi (often simply known as Rabi) gathered the teachings of the Rabbis - usually based on - or at least 'hooked on to' the written Torah, and wroite it down.  This is the Mishnah - the first (written - and hence fixed) Rabbinic text.  As soon as that was copies and distributed, a wide variety of questions were raised about it (where it seemed its own rulings were unclear, insufficient or contradictory!) and that process of study and debate and argument continued for several hundred years - in two places, Tiberias (they weren't allowed to live in Jerusalem), and Babylon, and two colections were eventually produced - known as the Talmud (the Palestinian or Yerushalmi, which was stopped a hundred years earlier and is incomplete) and the Babylonian or 'Bavli' which became the authoritative version. So basically the Talmud is the great and major work of the Rabbinic period.  (Several hundred years later, after various scholars had continued this process even around the Talmud once it was published, Maimonides came along and decided to 'cut to the chase' and draw out all the salient conclusions' without the citations and tirtuous and lengthy debates, and produced teh Mishneh Torah, for which he was castigated and his books burned - but which are now core subjects of study in many yeshivas for advanced Jewish learning - see Maimonides in this blog).

The great Jewish scholar, philosopher and doctor to the Sultan Saladin in Fez (Fostat - old Cairo), Egypt, Maimonides, is also known by his acronym, RAMBAM.  What was his great work and how was it received?

Maimonides was born in Muslim Spain (in what is sometimes known as 'the Golden Age') but when he was only 13 he and his family had to flee from the vicious Almohad Berber Muslims in 1148 of the Common Era (Christians tend to call it AD but since we don't consider Jesus as our lord, we don't date things by 'the year of our lord!). But CE dates are exactly the same as AD ones!

Maimonides most importantly wrote the Mishneh Torah commentary which he described as his 'Hibbur hagadol' or greatest compilation (magnum opus). It is a comprehensive guide to the halacha. Though it was radical in leaving out lengthy discussions and citations, and his books were burned by other Jews (the 'Maimonidean controversy' raged on for 100 years), it is now a central work for intensive yeshiva study around the world!

On a test, we asked 'What is 'Aliyah'?

The thorough answer submitted was: a) to go up (to the bimah - reading desk) in synagogue when the Torah is being read to receive a blessing, and 

b) to go up (to Israel) - often preceeded by an 'aliyah' in synagogue to receive a blessing for a safe return'

Because the ansers were so comprehensive, I took the opportunity to add some extra learning information: It is good that you named the two types of Aliyah. However the second is not used for going (up) to visit Israel - someone may have an 'Aliyah' (call up) before any significant journey, but it doesn't matter if it is Israel or Timbuktoo!  To MAKE Aliyah is to go and LIVE in Israel (and it has an opposite (problematic to my mind - because it is so values oriented), YERIDAH, going down, leaving Israel after living there.

On a test, we asked 'What is the Kaddish?'

The answer submitted was 'Mourner's prayer, in praise of God's creation, that brings the service to an end. Also recited by the oldest son for the death of a parent. 

Because the answers were so good and thorough, I took the opportunity to add some more detail and responded:  Actually there are about 7 different kaddishes, and we often find 'Hatzi Kaddish' (meaning half- or short-kaddish) as a pause to praise God (all kaddishes are doxologies) before moving on to the next part of the service (eg before Barechu and the Sh'ma section of our service).  But you are right that when people mention kaddish they usually mean 'the Mourner's kaddish'.  The Mourner's kaddish doesn't mention death - rather it is effectively saying that we still have faith in God and the cycles of the universe, including life and death, even at times when we are desperate and desolate.  However it can and should be said by all mourners (even in the orthodox), not only the oldest son - but all sons and daughters (though in the orthodox a male mourner usually leads).

What does the Tetragrammaton (four letter name of God in Hebrew, YHVH) 

mean, in the Sh'ma (declaration of faith)?

I was sent this answer: 'Adonai is One and we should love him'

I responded: I appreciate the care to write 'Adonai' rather than 'Lord'.  However, though it is better than a clearly gendered term it is not a great rendering of YHVH.  That is why in the Siddur (prayer book) for our region (Mishkan T'filah World Union Edition) we have used 'Eternal' or 'Eternal One'.  Our best understanding of the Tetragrammaton is that it contains the letters of the verb to be, in past (HaYa), present (HoVeH) and future (YiHYeH), thus symbolising God's 'always-ness' or 'Eternality'.

Though traditionally used in Hebrew when we see the tetragrammaton, Adonai is also not ideal in translation since it is not only gendered (the root is 'Lord'), but it is also technically plural ('my LORDS') - my LORD would be 'Adoni'! 

However, having said Adonai, you then went on to say 'we should love him..' God is far beyong our human understanding, but one thing we can be confident of is that God is not male (nor female) and a central plank of Progressive Judaism is equality, which means removing references to God as male, which is both wrong, and subtly reinforces the belief that men (and boys) are superior to women (and girls).

and 'Please translate the first part of a blessing, Barukh atah Adonai,

eloheinu melech ha'olam':

This was answered: 'Blessed are you Adonai, our God, master of the universe. (it is our convention to use capitals, eg for You in the above example).

The hebrew you have translated as master' is Melech.  Melech is usually 'King' but because Hebrew has no neuter, it can also be 'Sovereign' or 'Ruler' (gender-free).  As an anaolgy, when we translate 'Bnai Yisrael' we render it 'Children of Israel', not 'Sons of Israel'.

L'shalom

Rabbi Jonathan

-- 

On Conversion, Marriage and Status of Children

Hello,
My name is Deborah, I am Jewish, however my partner who I have been going
out with for 8 years is not. The option of him converting has been discussed
over the last few years. I think his conversion needs to be done through a
liberal/progressive movement though, as we have looked into and spoken to a
orthadox rabbi and it's honestly just too hard.

My question is, if my partner converts through a liberal/progressive shul (synagogue) I
am aware we would ultimately end up getting married by a liberal/progressive
rabbi. Therefore, is our marriage considered Jewish? And when we ultimately
have children and we gave them bar/bat-mitzvahs do they take on the
liberal/progressive identity or would they still be considered orthadox
because of me no matter where they were given bar/bat-mitzvahs and no matter
where we got married?

Please let me know.
Many thanks.
Deborah

-------------------------------------------

Rabbi Jonathan responds:

Many thanks for your message and honesty, Deborah.

The bottom line is what you want conversion for?

If your partner is not interested in converting to Judaism, we can't convert him.  If he (and you) wish to be orthodox, we're not the right address for you.

If you both want to have a meaningful Jewish life that believes in welcoming sincere converts without making it too difficult, then we may be the right place.

However you have given no information as to where you are located.  To convert you have to be able to be part of a Jewish community.

Conversion takes a minimum of a year - realistically it usually takes more like two - and includes circumcision (for males) and mikveh (ritual immersion), which concludes the process.

I would point out, though, that we run an Introduction to Judaism course (which can be done on-line), which is the 'academic' side of the Conversion course.  Your partner (or you both) would be welcome to undertake this, and would both then know and understand more about Judaism and our perspectives, and would be better equipped to understand Judaism, discuss with family, raise children in a Jewish home, and know whether or not he wished to continue to conversion at some point.  You'll find details here:

http://pjv.org.au/education/introduction-judaism-online

Regarding your wedding questions:

The Progressive Movement in Australia, New Zealand and Asia only does marriage between two Jews.

If your partner converted with us, he would sadly not be accepted as Jewish in the eyes of most orthodox, and therefore you would not be able to get married in an orthodox synagogue.

However, since the orthodox observe the matrilineal rule, if the mother is accepted as Jewish by the orthodox, then so are the children.  Therefore, from the narrow point of view of the Jewish status of the children, it makes no difference whether your partner does not convert, or converts through the Progressive movement, or converts through the orthodox system.

Wanting a 'Chuppah' (a Jewish wedding under the canopy) is certainly not a good enough reason to convert and take on an entire framework and world view of belief and practice.  However, if a couple are both born Jewish, or if one converts through our Bet Din (Jewish court), then of course we'd be delighted to conduct a Chuppah.  A past orthodox Chief Rabbi of Great Britain and the Commonwealth, Rabbi Jakobovitz, ruled that if a couple could have been married by the orthodox, then the children are counted as Jews, whether they are married in a Progressive or orthodox ceremony.   

Therefore, they could if you chose celebrate Bar and Bat Mitzvah in orthodox synagogues (though your husband would not be able to be involved, whereas in a Progressive congregation they could).

I hope this is helpful.

Please don't hesitate to contact me with any further questions, or to make an appointment to come together to chat about it all, without obligation of course!  And if you might be interested, why not come along to a service or two to see if you feel comfortable with our lovely, friendly community in East Kew?

Shabbat Shalom

Rabbi Jonathan 

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