Can I become Jewish in Alice Springs?

Hello,
My name is Jeremy and I live in Alice Springs. I am interested in converting to Judaism. Would it be possible for me to do this through your community although I live far away from Melbourne?

I noticed you have an online conversion program with 7 modules, how much does each module cost?

Does the program include a beth din and immersion in a mikva, presentation of a hebrew name and a form saying that I've converted to Judaism? Would I need to travel to Melbourne to receive this?

I hope to hear from you soon and please ask me any questions if necessary

Rabbi Jonathan responds:

Hi Jeremy,

Thanks for contacting us.  The Introduction to Judaism Course is a comprehensive introduction to Progressive Judaism - a great framework for modern Jewish life - but it is not a conversion course on its own.  It is very difficult - even for someone already Jewish - to live a fulfilling Jewish life away from other Jews and community.  Sadly, in Alice, you are indeed a very long way from any regular Jewish community.  If you are interested, Rabbi Raymond Apple has written a fascinating summary of (the lack of) Jewish life in the NT at: http://www.oztorah.com/2010/02/northern-territory-the-jewish-community-that-never-was/

For conversion to Judaism we require:

i) Good general knowledge (Intro course)

ii) Ability to read (decode) Hebrew

iii) Relationship with a Rabbi (the 'Sponsoring Rabbi')

iv) Relationship with a congregation which will accept you

v) Circumcision for a male (except in special circumstances).

Until we can find an effective way to link people in to a 'virtual community' therefore, I do not see how we will be able to help you to become Jewish.  The Introduction course, though, will certainly give a very good understanding and overview of Judaism from a Progressive perspective, and be an excellent grounding should you at a later time move to be within reach of a community.  You will find locations for all Progressive Communities in Australia, New Zealand and Asia at: http://upj.org.au/index.php/community/constituents

I can however answer your questions.  The seven modules currently cost $145 each (including personal tutor support and marking).  A Bet Din (Jewish court) and Mikveh (ritual immersion) are not part of the Introduction Course - as explained above, the conversion is an additional stage and there is a moderate additional cost for the Bet Din and Mikveh.  You would need to come to either Melbourne or Sydney where the Bet Din sits regularly.  On successfully completing the Bet Din and Mikveh, you would be presented with a certificate recognising your conversion and joining the Jewish people - and it would include the Jewish name that you have chosen.  Although this conversion certificate would be acceptable across the Progressive (Reform/Liberal/Reconstructionist) Jewish world (the majority of synagogues in the world), and by Israel for Aliyah, it would not be acceptable by most orthodox communities or Rabbis (including in Israel).

I do hope that makes the situation clearer and will be very happy to discuss your situation further.

L'shalom

Rabbi Jonathan

A 'ridiculously religious' catholic!

Dear Rabbi Jonathan,

Shana Tova (Happy New Year). 

I certainly understand how busy the High Holidays.

Thank you for the link to the Introduction to Judaism 'Distance learning' website and the two free introductory sessions at http://pjv.org.au/education/introduction-judaism-course-online-course#overlay-context=education/introduction-judaism-course-online-course

I will  begin the modules on line now. I am grateful for the opportunity to undertake an on-line conversion. 

I have wished that I was born and raised Jewish since I was 12 years old. Unfortunately this wish did not manifest through a deep connection with a Jewish community, but through books and movies, and perhaps surprisingly through my Catholic education.

I have been ridiculously religious my whole life, but the Jesus I came to know was very much the Jewish story teller. Increasingly over the last 30 or so years the key teachings of the faith I was raised in have made less & less sense. I did & still do appreciate being a part of a faith community, with a commitment to G-d, prayer, education, social justice, the common good & a value map for living one's life and care for the world at its core. 

I do not believe in original sin, transubstantiation, a number of other key Catholic teachings or probably most significantly that Jesus was anything more than a gifted & perhaps radical teacher of Jewish faith. Everything I value in my own faith has always been the bits we inherited from Judaism.

Being a part of a faith community, however, is about more than just belief. The Catholic Church was where I was raised & it has provided me with a strong sense of belonging, more importantly, over the years it has meant that I have been able to work within that community to do my part to "heal the world". I also have enormous respect for a Catholic education.  So I have remained an involved Catholic. 

I spent a few months in Israel some years ago which included the high holidays, and my love for Israel and Judaism grew exponentially.  My family & I visited New York City more recently and I took my kids to the Jewish museum, the Children's Jewish museum in Brooklyn and a synagogue on the upper west side. If there had been any way  I could have stayed and converted on the spot I would have, I felt like I had "returned home" spiritually. 

About four years ago I became a friend of the local Progressive congregation where I live - I attend their services from time to time and my kids and I attend their services & community celebrations for Passover and the high holidays.   However, sadly they are not a vibrant community and do not have a Rabbi.  

I have attended various interfaith conferences over the years & have had a few Skype Hebrew lessons with Rabbi Sheryl from WA, and I'm hoping to do more. 

I have read widely on Judaism, Israel and all things Jewish. I'm a great fan of Rabbi Jonathan Sacks and Amy - Jill Levine  and  I have read most of what Isaac Singer and Chaim Potok have written, but some time ago now. 

I am extremely time poor and conversion is medium to long term goal for me. I will continue to live here for the next few years, but it is not my intention to remain here.  My beliefs & my heart lie very much with the Jewish faith  and there will come a time when I can choose to live within a vibrant Jewish community and I know I need to be able to say "I too am Jewish." I want to begin to learn and live as a Jew now. 

I look forward to talking more after the High Holidays.

Warm regards & many thanks,

Rabbi Jonathan responded:

Thanks for the further information - that is a great help, though you haven't mentioned marital status, husband etc, or occupation yet. Perhaps you will not be too surprised to learn that a high proportion of those wishing to become Jewish come from a Catholic background!  

Please note that the on-line (really more 'distance') Intro course is just that - not in itself a conversion, though it is an important part of the preparation.  You'd also need to be able to read (decode) Hebrew - and I see that you are doing Rabbi Sheryl's course.  Are you aware that she is also available as a tutor on the Intro course? If you wanted to pursue that, I'd be happy to be your 'Sponsoring Rabbi' and move you on to conversion if and when that is what you wanted to do, and assuming I was happy with your work and progress etc!  Two of the other requirements for conversion are that you develop a relationship with a Rabbi and a congregation.

I'd just warn that people who convert sometimes find they have cut themselves off from their original and familiar faith framework (even though they may think they've grown out of it or away from it), yet can find it takes many years to really be accepted and feel fully a part of their new one.  If some crisis occurs in that interim, they may not have adequate support and 'trust' to turn to either for assistance.  From what you say it does not sound as if that would happen to you through lack of conviction and understanding, but it could simply through lack of active community to become involved with.

By the way, you haven't said what attracts you to Progressive Judaism as opposed to orthodoxy.  Most progressive Jews don't write G-d - we all talk little enough about God in our lives anyway, without further distancing ourselves - and even from a traditional point of view, God is not God's name, and English is not 'lashon hakodesh' (the holy tongue), so it is quite unnecessary to do so.

L'shalom

Rabbi Jonathan

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

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

Are there 'Progressive Approved Boundaries' to what I should read and watch?

You ask about a list of 'Progressive-approved boundaries'.  It is a novel way to approach it and the answer is no, there is no such list, in part because everyone is different, and so we would never be able to agree one!  

We expect you to be aware that there are a variety of approaches within today's Jewish world (and it was always so!).  There are some tell-tale signs to be aware of - and wary of!

God - written G-d, is the first.  Along with 'Hashem' (the name), these are considered by some as ways to 'protect God' and God's name from misuse.  Indeed I recently went to a concert where they sang 'Hallelu-Kah' instead of Halleluyah, since Yah is a name for God (and even though I consider singing to be one of the best and most accessible ways to heightened spirituality and prayer)!  If any of these are used, it is highly likely to be a very orthodox site or publication.  Note that newspapers acceptable to most orthodox Jews such as the Jewish Chronicle in London and the Australian Jewish News are happy to print God and never use G-d!  Rabbi Dr Jonathan Sacks has produced very many excellent books - always using 'o'!  I believe the increasing use of G-d is a sign of a creeping waning in confidence in the face of ultra-orthodoxy!

If a site says 'Jews do this, Jews observe the Sabbath by refraining from driving or using electricity, Jews do that' as if all do, that is also likely to be an orthodox site, not recognising, reflecting or accepting the diversity across the Jewish people.

Progressive Jews would, I think, agree on a fairly scientific understanding of religion as part of a growing and developing civilisation.  There is one power of the universe, and we assume that God a) is beyond our understanding, b) has no gender or human attributes, c) is good and does good or would do good.  We attribute to God absolute justice, love, compassion, patience, forgiveness - what we would expect of a perfect human being - and then we try to act like that, 'emulating God'.  We REJECT the idea that the whole Torah is God's word, dictated to Moses at Mount Sinai, and therefore inalienably true. We believe it is a human-written document, seeking to answer the question 'What does God require of us?'

So the distinction between Progressive and rigid orthodoxy (and the division in the Jewish world today) goes back to Mount Sinai.  We believe some momentous event probably happened there.  But we are not bound by every detail attributed to that moment and to God.  Furthermore, we believe that we follow the Rabbinic tradition of interpretation and application for our own times, needs and understanding, which they innovated by saying that God gave not only the Written but also the Oral Torah - in other words you can't understand and apply the written Torah without the oral interpretation (which should never be written down).  Unfortunately, it was written down, first as the Mishna, and then, after several hundred years of study and discussion and argument and compromise, and with majority and minority opinions, as the two Talmuds.  By now, in written form, it began to solidify and then stagnate.  Eventually Progressive Judaism developed out of the modern enlightenment understandings of the world, highlighting the ethical values, and empowered Jews to make EDUCATED choices from the ritual traditions, selecting those that helped BRING GOD INTO THEIR LIVES.  When we say that we consider Progressive Judaism to be in the true Rabbinic tradition, therefore, we feel we are on very strong ground!

However, it may be that, once you have done this reading and exploration, you will decide that this is not the path that resonates for you.  Whatever path you decide on for the time being, we recognise that it is your choice and your right, and we will be here if and when you need our support and assistance.

​L'shalom

Rabbi Jonathan​

Why are references important when we submit work?

The reason we need references is so that we can see where you have got things that we don't recognise or understand, and if necessary check them out.

Sometimes we learn new information by this means, but sometimes the source has been misunderstood or misinterpreted, or, more likely, it is something out on the fringes and certainly not the main or standard reason or explanation, and in the absence of the main or straightforward understanding, it simply gives a skewed, or, to be frank, wrong or at best quite incomplete, explanation.

The more reading (and watching movies, documentaries etc) you do, the fuller and more rounded picture you will build up - PROVIDED they are from a variety of different viewpoints around the main and straighforward understanding.   Unfortunately a large amount of material on the internet is from a very traditional/mystical perspective (Chabad etc).  This neither represents the majority of Jews in the world today, nor mainstream Jewish thinking.  So if you read lots of this, it will not help you get a more rounded picture - on the contrary.  

The two core books for our Introduction to Judaism courses are 'A Judaism for the Twenty-First Century' and 'Living Judaism' (both available from Amazon.com in hard or electronic versions, or from lbc.org.au.) They establish the centre of gravity, belief and understanding for our courses and for Progressive Jewish approaches.  Within that frame, the first is somewhat more liberal (in the original meaning of the word!) and the second is more conservative, so it is already describing a range.

The third and key core book is the prayer book 'Mishkan T'filah, World Union Edition'. Reading and absorbing these three, making notes and annotating favourite and striking parts of them, will set you up very well for understanding Judaism from a modern, Progressive perspective.  

Where is the Mysticism?

There is mystery and Spirituality in our Progressive Jewish approach, but perhaps not as much 'Mysticism' as you might expect or feel is suitable for your needs.

A student on the course once wrote me an angry and anonymous letter saying 'The Lubavitch Rebbe had more spirituality in his little finger than you have in your whole body'.  But she continued the course, owned up to the letter and apologised, confirmed her Jewish status with us, and has been involved for some years.  Just recently something caused her to recall this episode - she wrote to me 'I remember what I wrote to you - I'm glad you forgave me.  I did not understand then what I do now about Judaism'.

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