Sunday, January 20, 2008

Emet ve-Emmunah Part II

In Part II of my discussion of Emet ve-Emmunah: Statement of Principles of Conservative Judaism, I will cover the section titled "The Jewish People". (Part I may be found here.)

G-d's Covenant
Conservative Judaism ascribes to the fact that the Jews were chosen as a kingdom of priests and as a holy nation. Jews are given more responsibility because of being chosen and the responsibilities are toward G-d, fellow Jew, fellow man, and all of G-d's creation.

Until it was explained to me what being the "Chosen People" really meant, I - like many others - believed that the Jews thought of themselves as superior to non-Jews. Thankfully, I had my rabbi explain to me that the idea of being chosen has nothing to do with superiority. In fact, Torah was offered to all nations but it was only the Hebrews who agreed to live by the Torah (after having a mountain placed over their heads!). Jews are a kingdom of priests and a holy nation. We are commanded to be a light unto the nations - to spread the Torah and the belief in G-d. I believe that the Covenant made with Avraham [Abraham] and carried on through to the present day is everlasting.

The State of Israel and the Role of Religion
Conservative Judaism believes that all forms of Judaism (Orthodox and non-Orthodox) should be recognized and non-Orthodox rabbis should be able to perform the same functions (i.e. marriage and conversion) as Orthodox rabbis in the State of Israel. It also believes that Judaism should be shown throughout the entirety of Israel - including the government - but that there should also be secular options - like secular marriage - available to those who do not wish to be involved with the religious authorities. There should be dialogue between the religious and non-religious and there should also be freedom of religion for all within the State of Israel. There must also be a reproach by Jewish leaders toward those who act immorally and against religious norms.

I agree that non-Orthodox rabbis should have the same rights as the Orthodox in Israel. I find it disturbing that I would be considered a Jew by the government of Israel (making me eligible for aliyah) but I would not be considered a Jew by the rabbinate. The fear that comes from (some) of the Orthodox that the non-Orthodox will dumb-down or corrupt Judaism is unfounded in my opinion. Yes, there are those non-Orthodox who corrupt Judaism but there are also those Orthodox who do the same. I also agree that Judaism must permeate the society and government of Israel. Israel is a Jewish country and must start acting like it. Of course, secular options should also be made available for those wishing to have such options open to them. I of course, have no problem with non-Jews practicing with the land of Israel but I believe that proseletyzing by non-Jews should be outlawed and those in violation should be immediately removed from the country.

Israel and the Diaspora
A connection on an individual and institutional level with Israel is preached in Conservative Judaism. It is held that there is a symbiotic relationship between Israel and the Diaspora. Aliyah [moving to Israel] is encouraged and considered a mitzvah [good deed/commandment] by Conservative Judaism.

I believe that Diaspora Jews and Israel must maintain a close relationship. Not all Jews will make aliyah and those in the diaspora need to maintain some tie with our homeland. I would encourage all those able to make aliyah. I hope - G-d Willing - to some day make aliyah myself.

Between Jew and Fellow Jew
Conservative Judaism places great emphasis upon Klal Yisrael [Jewish people] and the fact that we are responsible for one another regardless of our religious affiliation (or lack thereof). It works diligently to strengthen Jewish unity.

I whole-heartedly agree that Jews are responsible for other Jews. Non-Orthodox and Orthodox, as well as secular Jews, need to strengthen Jewish unity. We are all Jews and our differences can be worked out if we only remember it. It is said that the Beit HaMikdash [Holy Temple] was destroyed by baseless hatred between Jews. We must not allow baseless hatred to destroy the Jewish people and slow down the approach of the Moshiach [Messiah].

Relations with Other Faiths
Conservative Judaism is very involved in inter-faith relations. It is understood that Maimonides taught that other montheistic faiths (Christianity and Islam) were put on this earth to help spread the belief in G-d and the Torah of Israel. Jews should have relationships with other faith groups in order to be a light unto the nations.

As an individual, I am very interested in the faith systems of the world. As a Jew, I feel that our first duty is to bring Torah into other Jews' lives only then can we pursue inter-faith dialogue. It is possible to do both at once but we must concentrate on the Jew first. I personally have a very big problem with trinitarian Christianity (the theology - not necessarily the followers) and I also have a problem with hard-line Islam (again, the theology - not necessarily the followers). This makes it difficult for me to accept a lot of inter-faith dialogue. If someone of another faith - or no faith at all - is interested in discussing Judaism, I am ready and willing to do so but I am not going to take time away from helping my fellow Jews to have a dialogue with other faiths.

Social Justice
Conservative Judaism teaches that we are here "le-takken olam be-malkhut Shaddai" ["to mend and improve the world under G-d's Kingship"] and as a result, has been very involved in social justice and charity work. It teaches that we are to put Jewish causes and fellow Jews first but we must never turn our back on the needy non-Jew.

The idea of social justice and charity is a big part of what drew me to Judaism. I have always been a charitable person - giving more of myself than many others - and Judaism praises that action. I am proud of the fact that Jews are overwhelmingly involved in giving charity and working toward social justice. I think that many people in the world could learn a thing or two from these practices.

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