Thursday 10 December 2015

When to say 'Shabbat Shalom' (A Peaceful Sabbath)

When to say 'Shabbat Shalom' (A Peaceful Sabbath)

People wish each other 'shabbat shalom' instead of 'goodbye' in the day or so leading up to Shabbat - meaning 'when shabbat comes, have a good one'.  It is wrong, however, to say 'shabbat shalom' as 'hallo' until it is actually shabbat!

Wednesday 3 June 2015

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


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

What are Progressive Judaism’s teachings on the ethical issues of:
-          Genetic engineering and cloning
-          Organ transplants and organ donation
-          Euthanasia and Suicide
-          Stem Cell Research
-          Capital Punishment
-          Abortion


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

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

I will try to briefly address your questions:

On Genetic engineering and cloning

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

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

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

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

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

-          Organ transplants and organ donation

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

-          Euthanasia and Suicide

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

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

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

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

-          Stem Cell Research

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

-          Capital Punishment

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

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

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

-          Abortion

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

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

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

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

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

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

So I hope this is of some use to you.

L'shalom

Rabbi Jonathan Keren-Black

Wednesday 1 April 2015

Healthy lesbian looking for Judaism

Dear Rabbi,

I have been interested in Judaism since I was a girl.   Another Passover is coming, and I wonder what I am missing out on.

I am, as labels go, a forty year old dyke.   I have had HIV for ten years, but thankfully my health is good.

Forgive me, as I don't really know what I want from Judaism, but I can never really forget it - some deep longing for something Jewish.   These thoughts and feelings, as I have discovered, never really go away. In regard to my old age and death, I don't know what I believe.

I did write to a rabbi many many years ago, and he suggested coming along to the congregation.  I didn't think that's what I wanted at the time, partly on the grounds of being gay, education, and financial status. I have had two gay Jewish friends over the years, but unfortunately both have since died of AIDS-related diseases.   I more recently contacted Aleph Melbourne, and was told again to speak with a Rabbi - the Leo Baeck Centre being suggested. As to fitting in, I don't know where there would be a place for me.  

I suspect you have had some letters like this in the past, and I am aware of your online program. If you have any advice, I would be grateful.

Kind regards,

Sandra

Dear Sandra,

Many thanks for writing - and for persevering.  Instead of missing another Pesach, why don't you come and join us on Friday night for our communal seder?  If you are available, call the office (9-2) and see if we can squeeze you in - tell them you've spoken to me.

Progressive Judaism is a great framework for the modern world.  And of course we see all people as equal, created 'in the image of God' whatever their colour, creed, gender or sexual orientation.  Most people fit in quite comfortably - we have people of all shapes, sizes, orientations - including gay, lesbian, transgender - just like the real world!

You should come along to some services - you are always welcome, 10-12 every Saturday, 37 Harp Road East Kew.

If you are comfortable with the services, then by all means come and speak to me about 'life, the universe and everything' and we can explore the best way forward.

You might also like to look at my blog at http://progressivejudaism.blogspot.com.au/.

Judaism puts more emphasis on living this life as best we can, on achieving our 'God-given potential', than on 'the world to come', and Progressive Judaism even more so.  If there is anything else, the best way to prepare is to be the best we could in this world!

I look forward to meeting you,

L'shalom

Rabbi Jonathan

Saturday 14 March 2015

I've fallen in love - with an Israeli and with Israel!

Shalom Rabbi Jonathan,

I am contacting you as I am seeking to convert and have been reading your blog and the course materials for the Introduction to Judaism over the past few months.  I am hoping you could provide a little guidance as well as potentially either recommend whether the online or a structured in-person Judaism course would be a good start.

I came to Melbourne to study Arts at Monash University, and have been between here, my family home in Halls Gap, and travelling through Israel, Europe and the US for the past 4 years.  I am due to graduate at the end of this year and my Jewish Israeli boyfriend is living with me here in Camberwell until the middle of the year.  From that point our future living location depends on work, family etc.

Background

A little background on myself.  I grew up in regional South Auistralia, with a background of various Christian denominational influences,  with a Catholic mother, a Lutheran father, and many protestant evangelical friends, but was never baptized, confirmed, etc.

I initially traveled to Israel in 2012 as a 19 year old, while on a EuroTrip, and loved the two weeks I spent there over the Purim holiday.  I then went back in 2013 for a Semester break and ended up staying over 4 months semester studying Holocaust studies and travelling the region.  I met a lovely Israeli guy (Shai), and we have been dating ever since, and I have been welcomed into his family and life.

After another year of study in Australia during which Shai came to stay with me for a few months, I decided to head back and volunteer in an eco-project to spend more time in Israel and of course to see Shai.  Intending to stay for up to a year, I ended up breaking my arm in an accident, and smashing my elbow which meant I spent longer time there in hospital and found work in Tel Aviv for a year.

Shail's family and other many families around me showed me so much love and really welcomed me into their homes and life.  I felt that my Jewish Israeli community was a strong basis of the person I was becoming, and certainly more a part of me than any western Christian tradition had been. With my main interactions with Judaism being within Israel, I was presented with many faces of Jewish religion, culture, food, politics and everything that comes along with that.  Generally speaking I loved it (though as you will know, life in Israel is never without drama and stress!).  I took part in all the holidays, and am doing my best to learn Hebrew. 

Reasons for wanting to convert

For almost 3 years, I have celebrated every Jewish Holiday, spent almost all my time with Jewish friends and family, and felt very connected to Judaism, albeit a somewhat secular version.  I have felt for quite some time that I have to make this connection stronger, and become Jewish myself.  I feel I am already developing such a strong connection to traditions both in Torah and contemporary Judaism, as well as to God, that I want to go deeper into Judaism and this is the rational next step.

Further, while we are not looking to marry yet, my relationship with Shai is steady and once I have graduated I would like this to be an option.  I know that it is important both to him, his family, and myself, that a future family would be raised Jewish, and this plays a small but significant part in my wanting to convert.

I have attended various synagogues - Shai occasionally goes to a modern orthodox one in Israel but says he feels much more comfortable in the few Progressive ones!  We attended Kabbalat Shabbat at Temple Beth Israel last week which was great, and very much enjoyed the service at Leo Baeck, and meeting you as well. 

Thanks Rabbi Jonathan, and I look forward to hearing from you about the next steps.

Siana


Rabbi Jonathan responded:

Dear Siana (and Shai),

It was so lovely to meet you in shul today.  It seems as if your time, study and connections in Israel, and with Shai and his family, should count for something, and I am very happy to help you.  As I explained on the phone, it takes a minimum of a year to complete the class, simply because we want you to learn about the festivals as they come around, and have time to experience and discuss them.

You will need to decide which shul (synagogue) and which course you wish to embark upon. You have now experienced both Temple Beth Israel and Leo Baeck. Today's pusy Civic service was an unusual one - usually we have 30-40 people, including about 3-4 who are doing the Intro class and/or converting.

Temple Beth Israel (TBI) is a much larger and more central congregation, and consequently has more people converting, including several young couples who you could become friendly with (this makes it easier and more fun, and may set you up with good friends for life!).

However the taught class does only have an intake in February and one in July.  Much as I enjoyed our initial conversations and the prospect of working with you, my advice would be to go along as often as you can to services and activities at TBI, with a view to getting started in July.

Having said that, you are going to have to decide what will work best for you. I'd love to work with you (both), in part because I am keen for you to take back a fresh and enthusiastic perspective on Progressive Judaism to Israel (where it has a real and crucially important struggle). The cost for the two courses is the same, though the on-line one is pay as you go through the seven units.

Becoming Jewish is a major and significant step in your life, Siana, but if you feel it is right for you (both), I can say that Progressive Judaism offers a great spiritual framework for modern life (and to establish and raise a family) - all the more in Israel where it is still common for many Israelis to say 'I'm in Israel and that is enough' - whilst rejecting ultra-orthodox coercion, yet clearly searching for reasons to stay and explanations for why they feel so connected (and guilty when they are away!).

I mentioned Anat Hoffman to Shai in terms of the amazing social justice work that she is leading from Jerusalem. The website for IRAC (Israel Religious Action Center) is irac.org and the newsletter signup is right there on the home page (no cost).  It is doing truly remarkable work in Israel.

One important thing to bear in mind is that, though someone converting through us is able to apply to live in Israel as a Jew, once in Israel, they are still not recognised by the Interior Ministry as Jewish - which means they won't be able to be married (or buried) as a Jew.  We hope that before too long, action by the Knesset - or perhaps by IRAC, will change the situation so that, at least, people will be able to be married in a civil wedding, which is not yet available in Israel!

Shavua Tov - have a great week

Rabbi Jonathan

Wednesday 18 February 2015

Why we don't tend to write G-d, or call God Hashem, or wait for the Messiah (male... or female)!

  

Jane writes:

Dear Rabbi, 
Though I grew up as a Christian, I never understood the idea of the Trinity, and am by no means a polytheist at all, G-D  forbid. I believe HaShem is a singularity, an all powerful form of sentient energy that reconciles many of the 'atheist questions' we have on G-d. For me the Shema daily prayer, stating Adonai Ehad (The LORD is One), means that for us human beings to have evolved to where we are today, there has to be a singular intelligent all-powerful force behind it to make all the delicate conditions for life. That's what my heart tells me. I did go to a Catholic primary school but I absolutely cannot understand their logic of the Trinity, more importantly I feel it is not logical to put their faith in One Man to atone for their sins. Christianity for me seems a bit idolatrous.... But I would be interested to know whether you believe in a Messiah, as I believe orthodox Jews are supposed to?

Thanks for your introduction and questions, Jane.

I should point out that there are some things that you do not need to do if you wish to explore Judaism within the Progressive framework - more than that, some of us are uncomfortable with them for a variety of reasons, in part because they are signs of 'ultra-orthodox theology'.  God is not God's name - and English is not 'lashon hakodesh' (the holy language - Hebrew) - and therefore there is no need at all to write G-d.  Similarly 'hashem' means 'the name'.  God is not limited to a name (indeed one tradition is that there are 72 names for God!).  And God does not need our protection. Saying God is not blasphemy or 'taking God's name in vain'.  On the other hand, a major principle of Progressive Judaism is equality - treating all people as equals, created in the 'image of God', whether Jews or other people, whether straight or gay or 'gender-fluid' - and whether biologically male or female. We now graduate as many women as men rabbis, and a girl reads from the Torah and leads parts of the service for the Bat Mitzvah just as a boy does for the Bar Mitzvah.  Women can wear kippah and tallit (the 'prayer clothing') in our synagogues just as men do.  This is a very important principle, and one of the tangible differences between Progressive and Orthodox Judaism (though orthodoxy is slowly giving girls and women somewhat more say as well).  But a crucial part of this is language sensitivity.  Our prayer books do not say 'all men' or 'all mankind' when they obviously mean 'all people'. And similarly, we no longer use masculine terms (lord, king, master) about God, who we all know is far beyond any gender concept at all (how can women be made in the image of 'lord' or 'master'?).  The tetragrammaton, God's most 'intimate', personal name (the hebrew letters YHVH) is one we cannot pronounce - because millenia ago its use was limited more and more, until only the High Priest could say it, only in the Holy of Holies, and only on one day of the year (Yom Kippur).  Now we no longer have a High Priest or a Tabernacle or Temple, and have lost its pronunciation.  Tradition dictates that when we see it, we instead say 'Adonai' (something like 'my Lord', though actually a plural form).  Whilst tradition is important and has a vote (but famously not a veto) in the Progressive tradition, and we still read YHVH as 'Adonai' in Hebrew, we render it differently in English.  Martin Buber observed that the three tenses of the verb 'To Be' in Hebrew can be made from the four hebrew letters of YHVH - that is: HaYa, was, HoVeH, is, and YiHYeH, will be.  In other words, our best understanding of God's most intimate name is 'always-ness', or 'Eternal'.  And we do know that God is One - a Unity - and hence we use the terms Eternal, Eternal One or Eternal God when we represent YHVH in translations.

I think this addresses much of what you say about your views of Christianity, but let me add something about a 'Messiah'. In the Progressive movement, we tend to believe or hope more for a 'Messianic time' than an individual Messiah (Mashiach).  In part this is because we have been damaged too many times by claims of false Messiahs.  Indeed the Rabbis teach us that if you are planting a tree (symbol of investment in the future), and they cry 'The Messiah has come, the Messiah has come', first finish planting the tree, then go and see!  The Jewish test of whether the Messiah has really come, is 'is the world perfect? Have people stopped terrorising others, so each may live under their vine and fig tree, and the lion may lie down with the lamb?  With that test, clearly Jesus was not the Messiah.  So though we accept Jesus - probably Yehoshua or Yeshu - as a thoroughly Jewish, if perhaps radical and charismatic, teacher and healer, we reject Christ - the anointed, Messianic aspect - and indeed Christianity had to develop an entirely new theology of 'the second coming' for exactly the same reason.  You could say they are still waiting for the Messiah to bring a time of perfection - and so are we!  And when Menachem Mendel Shneerson (commonly known as The Lubavitcher Rebbe) died in 1994, his (ultra-orthodox Jewish) followers concluded that he was the Messiah - because not only was he so loved and saintly, but he had not appointed a successor - so he must have known that he was the Messiah! They waited by his bedside for days, and weeks, and eventually had to borrow a theology foreign to Judaism - that he would return! (Hence the 'We want Mashiach Now! movement').

But never mind them.  The strongest reason, in my opinion, for not relying on an individual saviour, is that it would take the onus off us!  If we seek a 'Messianic time', a 'Time of Perfection', then we should get off our daily grind, and do whatever we can to move the world in that direction.  In that regard, the prayer book becomes a 'mirror of prayer', a checklist - are we matching up to God's expectations for us?  Are we doing all that we have the (God-given) potential to do?  And by the way, this is not really that different from Jewish tradition, as stated by Rav Isaac Kook; each of us has the potential to be the Messiah!

Hope that all helps!

L'shalom

Rabbi Jonathan

Tuesday 17 February 2015

A Chinese person with exposure to various traditions finds Judaism most appealing.

Dear Progressive Judaism Victoria,

My name is David and I am currently a non Jewish student with a
great fascination about Jewish/Israeli culture and theological practice.
Though I am not an extremely religious person I feel very connected to the
Jewish people as well as the land of Israel. I have deep sympathy and
admiration for the triumph of the Zionist movement against all odds and so I
visited Israel earlier in January and I can say, despite my substantially
secular thinking, my connection towards the Jewish people and Israel
intensified a lot. I am looking at perhaps a conversion to Reconstructionist
Judaism in the future so I am interested in the process of applying and
going through the Online Courses offered by PJV.  

Thank You

PS, I know according to the Halakah a convert has to be dissuaded three
times before being accepted into the course. It's a test of not taking no
for an answer and after all one is not going to be a good Jew without some
Chutzpah :)....

Rabbi Jonathan asked David for further details:

Hi David,

Ellen has passed your enquiry about the on-line Introduction to Judaism course to me as I am the course Supervising Rabbi.  Thank you for your interest.

If you decide it is for you, we will extend a very warm and hearty welcome.  Be reassured that, if you do proceed, and if you do ultimately apply to convert, we will not send you away three times, despite the halacha!

We are delighted when intelligent adults come to the conclusion that a Progressive Jewish approach offers a meaningful and stimulating spiritual framework for their lives.  If only many born Jews realised what a treasure they had inherited!

Reconstructionism, as you seem to be aware, has less emphasis on a 'personal, responsive God', and more on culture and 'peoplehood'. Since we believe in 'Educated Choice' and that everyone's journey and experience is different, we have no problem with this, and indeed the Reconstructionist Movement has for years now been a part of the 'World Union of Progressive Judaism', our global body. Our colleague in Adelaide, Rabbi Shoshana Kaminsky, who was until recently the Chair of our Rabbinic Assembly, graduated from a Reconstructionist Seminary in the US.

Can I ask for a bit more background to understand your situation - where you are living? Have you spoken to a Rabbi about your interest up to now? Have you attended Shabbat services?


I look forward to hearing back from you,


L'shalom




Dear Rabbi,

I live in Hobart and have consulted with the local Progressive Jewish community. I have not attended their Shabbat services but I have had Hebrew lessons there and experienced Shabbat in Israel when I went over there in January. I have not yet have had a serious discussion with a Rabbi that is representative of any community regarding my intentions to study Judaism and maybe convert. (Apparently the Progressive Community in Hobart does not have a progressive Rabbi and they have joint services with Modern Orthodox congregations). I do have a vague understanding of the process, study period, Beit Din and The Bris Milah + Mikvah ceremonies. This is why I am contacting Progressive Judaism Victoria. 

Rabbi Jonathan responded:

Thanks David.  With regard to Hobart, you are slightly incorrect - although the orthodox and Progressive are both members of the same community and have social and other events together, they do hold separate orthodox and progressive services.  This is very important, especially if you wish to go on to convert, as it will be necessary to attend services regularly, including the main ones of Rosh Hashanah, Yom Kippur, Pesach, Shavuot and Sukkot.  

By the way there is also a Progressive Consulting Rabbi attached to the community who visits at least annually.  If you do decide to go ahead with the conversion after the Intro course, I would be willing to be your Sponsoring Rabbi in the absence of a permanent Progressive colleague being there.  

You have not told us what your work is, what age group you are and what your family situation is, all of which are useful to understand more your needs and expectations and how best to support you, so please let me know.

I suggest that the next step is to review the on-line course for which you will find details at: http://pjv.org.au/education/introduction-judaism-course-online-course#overlay-context=education/introduction-judaism-course-online-course

There are materials and questions for two free introductory sessions.  Please do those and submit them to tutor1@pjv.org.au, and we'll take it from there.

L'shalom

Rabbi Jonathan

Dear Rabbi Jonathan:

To give a brief introduction of myself, I am Chinese. I grew up in a multicultural background. In terms of religious background my family is pretty mixed, most of them live in China. My dad is a devout Tibetan Buddhist, whilst my mum's theological beliefs are eclectic. My aunt is a devout Christian who started her own church and my grandparents are/were atheists brought up under an era of communism.  However ever since I was in my teenager years, I have been fascinated by Judaism, Zionism and the State of Israel, especially whilst others seem to have an unwarranted and naive bias against Israel. I greatly sympathize with Israel and the Jewish people, especially their tremendous society (it's not easy to be a democracy when everybody around wants to murder you) and scientific achievements. The connection I feel for Israel only intensified when I visited Israel earlier this year.

As for my occupation, I work in international relations.  This has had a substantial impact on my decision to convert to Progressive/Reconstructionist Judaism. I am not biased against Hasadic and Orthodox Judaism: in fact the Chabad's holy book, the Tanya, and its description of the Human nature in the Tzaddik (yetzer HaTov/Good spiritual inclination) and Rasha (Yetzer Ra/bad inclination) along with various other concepts had a dramatic impact in sparking my interest in Judaism. In question of my religious beliefs and my feelings towards the Torah and other academic items, I am a believer in both Baruch Spinoza (Very famed Jewish Renaissance philosopher... a pioneer of panenthiesm/Pandeism) and Rabbi Mordechai Kaplan, founder of Reconstructionism. If I am not mistaken, Rabbi Jonathan, being a panenthiest/Pandeist who has a more rationalist approach to God and who accepts the Torah/Halakah on a contextual folklore basis should not disqualify a person from converting, right???  Although Spinoza and Kaplan are somewhat too modern, even the famed Hasidic Rabbi Israel Ben Eliezer did have some panenthiest theological principles..... 

My belief in Progressive Judaism also stems from the fact that when I read the Torah, I do not see it as a divine originated historical document but a very wise ancient text on human nature and morality written by divinely inspired individuals.


To which Rabbi Jonathan responded:

Thanks David,



I'd be a bit wary about describing/thinking of yourself as panetheist/pandeist.  Although we don't need to narrow God down into the biblical/Michaelangelo 'super-man' image (old man, long beard, on a cloud!), it is a fundamental belief of Judaism that there is 'one universal creator' (Sh'ma - Listen up you Jews, Our God is Eternal, the Eternal God is ONE).


Though there are doubtless atheist Jews and Buddhist Jews and even pantheist Jews, once one is a Jew, we can't stop anyone from believing whatever they want ('ortho-dox' is a misnomer as one does not have to have one - equal - belief, just a standard [set of] practice).

Generally, 'joining the club' may require beliefs and understandings that those who are already members of the club may not fully share!  And I am probably more liberal and accommodating in this area than some of my colleagues!

However a Progressive Jewish understanding of Torah absolutely coincides with yours.  We are not expecting you to believe that God gave Torah!

Hope that helps,

L'shalom

Rabbi Jonathan

Dear Rabbi Jonathan,

I am by no means a polytheist at all!  I see God as a singularity - an all-powerful form of sentient energy that encompasses the working laws of the natural universe - there has to be a singular intelligent all powerful force behind it to make all the delicate conditions for life. 

To which Rabbi Jonathan responded:

Great response,
Thanks David, I look forward to working with you!