Yid by Choice

Loading up the truck and heading out

2008-07-14T10:28:00.000-07:00

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Kashrut: The Battle, The Decision

2008-07-04T05:46:00.000-07:00

I consider myself a religious Jew but I don't keep kosher. Now, there is a contradiction that I can no longer live with. I have attempted to keep kosher in the past - more than a few times - but failed each time. I think that I was trying to just jump in all at once (and without much help) which made it difficult to succeed in my goal of becoming kosher. So, I have gone on a search for some simple steps to get me started in the right direction. I came across this the other day and I think it will help me on my path to becoming kosher.

The decision
The author suggests that this is the point where one will commit to experimenting with kashrut or committing oneself to eventually keeping a kosher home. This is a decision that has been long in the making and one that I cannot take lightly. I have experimented with keeping kosher in the past and this time I need to commit to keeping a kosher home.

Getting your big toe wet
The author suggests eliminating non-kosher items from the diet and purchasing on kosher products. Okay, by this stage, I would think this would be fairly simple (except for maybe the meat and seafood). Once I get to this stage, I will need to again talk to the rabbi about how to proceed and make sure that I am following halachah.

Wading in
The author suggests familiarizing yourself with the local kosher butcher, the kosher meat section of the grocery store, and the local kosher bakery and elimiate non-kosher meat and seafood from the diet. We have no local kosher butcher or bakery and only one or two grocery stores that (might) carry kosher meat. Through my shul [synagogue], we can purchase meat from a kosher butcher and have it delivered on a monthly basis to the shul for pickup. This is very expensive though so I am not sure what to do when I get to this stage. I may have to become vegetarian and learn to like (or at least tolerate) many of the foods that I currently dislike. We have no kosher bakery so anything that would come from a bakery would be out. I would need to bake my own items or go without. I only eat permitted seafood and I will need to do research on where to get kosher fish (other than canned tuna).

Letting go
The author suggests stop eating meat and dairy together, begin waiting an hour or two after eating meat to eat dairy, and purchase more kosher items. Okay, this is where it gets sticky for me. I do not eat red meat but I do eat chicken and turkey. Now, according to rabbinic law, fowl is considered meat and I cannot eat a chicken sandwich with a glass of milk. Unfortunately, I do not like enough varied food items to become a vegetarian so I will need to really work on this issue. Once I got this down, I think waiting an hour or two between meat and dairy will not be such a great leap. As far as the kosher items, I would hope that by this point, I will only be purchasing kosher items.

Swim like a fish
The author suggests only buying kosher food, not eating at any non-kosher restaurants, and consider kashering the kitchen. I try to buy only kosher foods but I must admit that there are some foods (especially popcorn) that I buy that are not kosher simply because I like them. However, I do feel a twinge of guilt when I see kosher popcorn on the shelf but I choose the non-kosher item. So, I guess I need to make sure that I begin choosing only kosher items. As far as restaurants go, there is only one kosher restaurant in my area and it is about 25 minutes away so I do not go there. I do sometimes eat pizza or subs from non-kosher restaurants however - but this is becoming rare in my life. When I completely get to this stage, I will need to cut out the non-kosher restaurants. As far as kashering the kitchen, that will be a bit more difficult. I live with non-Jews so I will need to make my own little "kitchenette" by using a new microwave and/or double-wrapping my food to be used in the oven. This is something I will need to talk to my rabbi about because it is a bit more complicated.

Ready to Kasher your home?
The author suggests talking to a rabbi or friends who keep kosher. I will be making plans to speak with some friends who began keeping kosher in adulthood. I think that talking to them will help me learn about the process on a practical and emotional level. After I talk to them, I can go to the rabbi to further discuss the issue and to learn the rules and get a list of what needs to be done in order to make my home kosher.

Holidays in a "Christian Nation"

2008-06-11T12:43:00.000-07:00

For those of us who are non-Christians, there are times during the year when it becomes very apparent that we are not part of the dominant people in the Christian-dominated nation. This is especially true around certain holidays. I do not care if people celebrate the Christian holidays and I understand that I live in a Christian-dominated society. I am part of a minority. In fact, I specifically chose to part of a minority. When someone wishes me a "Merry Christmas" or "Happy Easter", I do not take offense. I just wish them a good holiday and go on with my life.

Now, these holidays can pose problems for me. As a convert, I am reminded every year that I am no longer allowed to participate in these Christian holiday celebrations (no matter how "secular" they have become) with my family, friends, or co-workers. Some of them have a difficult time understanding why I will not celebrate certain holidays because they are "secular". I usually just say that I am not interested and most of them will accept that reason. Others though are a little more "forceful" and I explain to them that my religious beliefs forbid me from participating in non-Jewish religious holidays no matter how secular the holidays appear.

Generally, this does not pose a problem for me at work but I do sometimes get upset that I must take off their religious holidays and I need to use vacation time to celebrate my own religious holidays. Again, I understand that until (G-d willing) I make aliyah [move to Israel], I live in a Christian-dominated society. I make due with the hand I have been dealt and the choice that I have made to place myself outside of the dominant society.

What's in a name?

2008-06-03T12:44:00.000-07:00

So, what is in a name?

I have been called a religious Jew, a Conservative Jew, an Ashkenazi [European] Jew - while these may all be true, I do not categorize myself with just these labels. I have been thinking about self-definition quite a bit lately. For me as a Jew by Choice, I have more freedom defining who I am in the Jewish world than many of those who were born Jews. Yes, I consider myself a religious Jew, a Conservative Jew, an Ashkenazi Jew - but mostly, I would consider myself a Masorti Jew.

So, what do you ask is the difference between a Conservative Jew and a Masorti Jew? Well, it is true that they are often placed under the same umbrella - Conservative in America and Canada and Masorti everywhere else, I do see some differences. A few examples: 1) Masorti do not permit driving on Shabbat [Jewish Sabbath] or Yomim Tovim [religious holidays]; 2) does not permit (or at least frowns upon) using electricity on Shabbat; 3) does not permit openly gay/lesbian students to be ordained as rabbis or cantors; and 4) does not permit "commitment ceremonies" for gay/lesbian Jews.

Masorti means "traditional" and this is how I self-define as a Jew. I have a lot of misgivings about the Conservative movement and how far to the left it has slid in the last 10+ years. I find the weakening of halachick [Jewish legal] decisions and religious commitment to be bothersome and - frankly - anti-Jewish. I define myself as a Jew who is committed to halachah and Torah and to religious commitment. If I define myself as such a Jew then I can only categorize myself as Masorti since Conservative (in my opinion) really only means a movement that is only slightly right of the Reform movement and quickly sliding away from Torah and halachah.

I do not mean to belittle Conservative Jews (or any Jews for that matter) but I am reaching a point in my spiritual quest as a Jew by Choice where I must take a stand and define who I am and how I relate to Torah, G-d, and my fellow Jews. For me, this stand starts with self-definition and that definition is as a Masorti Jew.

Culture and Ethnicity

2008-04-11T10:23:00.000-07:00

I am sorry that I have not updated the blog in the last few weeks. I have a lot on my plate right now so I just wanted to leave you with an essay that I wrote for my conversion classes with my rabbi.

The Role of Culture and Ethnicity in Judaism

The pursuit of knowledge for its own sake, an almost fanatical love of justice, and the desire for personal independence - these are the features of Jewish tradition that make me thank my stars that I belong to it. ---Albert Einstein

Judaism is not only a religion it is a total way of life. Ethnicity and culture are important parts of Judaism. Culture and ethnicity are both expressed through such mean as art, food, literature, music, entertainment, language, family, community, and the struggle for social justice. Ethnicity is defined as being part of a "group of people recognized as a class on the basis of certain distinctive characteristics, such as religion, language, ancestry, culture, or national origin. (The American Heritage Dictionary, 1983 p. 242) One of the defining characteristics of Jewish ethnicity is the Jewish religion. Judaism was the first well-known, worldwide monotheistic faith. The Jewish religion is recognized worldwide as a distinctive characteristic of the particular ethnic group known as Jewish. The language(s) of Judaism are also a particular aspect of Jewish ethnicity. Hebrew, the religious and vernacular, is the language of Judaism. There is also Yiddish that, while not as widespread among Jews, has also become identified with Judaism the same as Hebrew has over the centuries. The ancestry of the Jewish people goes back thousands of years to the patriarchs and matriarchs. In addition to this the birth of a child to a Jewish mother perpetuates the ancestry of the Jewish people since that child is Jewish. While Jews have been spread out throughout the world there has always been a connection to the land of Israel. This connection has only grown stronger in the last fifty years with the establishment of the State of Israel. Ethnicity is inextricably linked to culture.

Culture is defined as “the arts, beliefs, customs, institutions, and all other products of human work and thought created by a people or group at a particular time.” (The American Heritage Dictionary, 1983 p. 169) The arts and entertainment arenas have been home to many Jews. There has not been much argument about what constitutes Jewish entertainment but what constitutes Jewish art has been less than universally accepted. One of the unique aspects of Jewish art is how the Law affects what can and cannot be used in art. For example, Jews are not allowed to represent G-d in any form of art. There are also other Laws, such as those regarding the use of the sun and moon in art, which affect what (religious) Jews are permitted to use in their art. This shows how Jewish ethnicity (religion) affects and interacts with Jewish culture. Judaism is no different from other cultures in that it has its own unique beliefs. These beliefs in Judaism range from the religious to the superstitious—from monotheism to the story of Lillith. There are customs that are unique to Judaism such as eating latkes on Chanukah and tri-cornered pastries on Purim. There are also customs that, while not unique to Judaism, are found throughout Judaism. One of these customs is the fight for civil rights and social justice. Judaism does have its unique institutions. Some of these are the synagogue, the Temple, yeshivas, and the Jewish Community Center.

While there are plenty of similarities between Jews regarding their ethnicity and culture it must be kept in mind that there are also many varying degrees within Judaism. There are differences between Sephardim and Ashkenazim; between Israeli Jews and American Jews; between Orthodox, Conservative, Reconstructionist, and Reform movements; and, of course between each individual Jew.

Happy Purim

2008-03-21T06:18:00.000-07:00

Happy Purim!!

As a Yid By Choice, I find the story of Purim to be fascinating and a story for the converts. We as converts have joyfully thrown our lots (purim) in with the Jewish people. My rabbi asked me at least twice (while I was in the process of converting) if I fully understood that the Jews are a hated people and that I will too be hated just because I am a Jew. I was also asked this by the bet din [rabbinical court]. I affirmed that I understood this very serious issue and I have thought long and hard about it before I ever considered conversion.

We as Jews are commanded to thoroughly destroy Amalek and his descendants (physical and spiritual). Haman was a descendant of Amalek and he tried to destroy the Jewish people. Mordechai and Esther stood up to Haman and saved the Jews. As a convert, I have thought long and hard about what it means to be a part of the Jewish people and how that affects my outlook on life. I realize that I am now commanded to destroy Amalek and I see his descendants in many places - both near and far - trying to destroy my people. I take the command seriously and I pray to HaShem that we will triumph with His help over the evil Amalek.

Please teach me!

2008-02-20T12:55:00.000-08:00

I have been reading The Conservative Movement in Judaism: Dilemmas and Opportunities which has opened up a world to me that I did not really understand about Conservative Judaism. I have read one-half of the book so far and it seems that the overall theme is a we-them dichotomy within Conservative Judaism. The book talks quite a bit about the "masses" and the "elite". The "masses" are the common everyday laypeople and the "elite" are not only the rabbis, chazanim [cantors], and teachers - but also other leaders and learned members.

As a Jew by Choice, I obviously do not fit in with the "elite" and I in some ways do not fit in with the "masses". I am struggling to become a learned member of the Jewish faith but it is a struggle when this dichotomy exists. The "masses" are - and this is a very broad, general statement - not very learned and many follow very few (if any) mitzvot [commandments]. This means that there are many connected to the shul [synagogue] who are not able/willing to assist me in becoming more religious (or even helping me with Hebrew or proper holiday/shabbat observance). The shul that I attend does not have a chazzan and only has one rabbi. This means that the rabbi is very busy and not always available to assist me. I am a shy person so just trying to get to know any of the "elite" is a struggle for me. I feel less-than because I was not born a Jew and because I am not nearly as learned as I should (or that I feel I should) be seven years after my conversion.

It is impossible to learn on one's own. At some point one must, as R' Yahoshua ben Perachyah said, "Provide yourself with a teacher, get yourself a colleague, and judge all men favorably." (Pirkei Avot 1:6) I have trouble finding a teacher or a colleague but I am determined to break through my shyness and find a teacher. I cannot begin to delve into the teachings of Hebrew, Torah, and Talmud by myself. I have already contacted someone about assisting me in finding a Hebrew teacher and I have signed up for a two-hour class at my shul that will teach about the aliyot [being called up to bless/read from the Torah], dressing the Torah, and hagbah [lifting the Torah]. I can only hope that this class will help me learn and make me feel more comfortable in shul.

Where do I fit?

2008-02-03T12:55:00.001-08:00

I have been reading about the founders of Conservative Judaism and their belief systems. I have also been thinking about three of the rulings given by the Committee on Jewish Law and Standards and the Jewish Theological Seminary as well as the stand on the revelation of the Written and Oral Torahs (plus one other thing that annoys me which I will discuss). I have come to some conclusions and I am now wondering where I stand in the Conservative Movement.

Driving to synagogue on Shabbat
The ruling as it stands (from the 1950's) is that in order to maintain a community and help individuals/families stay connected with Judaism, a Conservative Jew may drive to synagogue and then back home on Shabbat. It is important to note that driving is only permitted between home and synagogue and nowhere else.

I understand the reasoning behind this ruling. This ruling came at a time when many synagogues were moving out of crowded cities and into the suburban neighborhoods. In my heart and in my soul, I know this is an incorrect ruling. It breaks the laws of shabbat and it encourages Jews to live in scattered locations far from the synagogue. Personally, I have driven on shabbat simply because I cannot afford to live any closer to the synagogue. I hate driving on shabbat and I do not go to synagogue because I hate driving (not to mention it is an outright sin). I am not passing judgment on those who drive but for me, it is not something I am comfortable doing. The Masorti Movement ("Conservative Judaism" outside the U.S. and Canada) forbids driving on shabbat. So, for this ruling, I side with the Masorti Movement.

Ordination for gay men and lesbians
In 2007, the Jewish Theological Seminary decided that it was halachically permissible to begin ordaining gay men and lesbians as rabbis. Part and parcel to this argument is that homosexuality is not entirely forbidden (and rulings against lesbian behavior are "only rabbinic rulings") and these future rabbis should be permitted to be ordained.

I personally have no problem with someone being a gay man or lesbian. However, I do believe that the Torah and rabbinic rulings do state that homosexual activity is a sin and cannot be tolerated. I agree that being a gay man or a lesbian is not a sin, but certain activities that may occur are sins. How can we have someone be a rabbi who openly sins? In some sense, I am on the fence about this ordination issue. If a gay man or a lesbian is celibate during his/her training as well as the entire time he/she is an acting rabbi, then I have no reason to disapprove of his/her ordination. However, I do not see this as a viable alternative. The Masorti Movement has decided not to ordain gay men or lesbians at the Schechter Institute of Jewish Studies. Again, I am in agreement with the Masorti Movement.

Gay and lesbian "commitment ceremonies"
In 2007, the Committee on Jewish Law and Standards ruled that rabbis may chose to perform "commitment ceremonies" for gay men and lesbians. The belief is that if a couple is in a committed, monogamous relationship, they should be able to have a "commitment ceremony".

As I said above, homosexual activity is a sin. There is no getting around that according to halachah. "Commitment ceremonies" only lend credence to the reasoning that homosexual activities are not sins - thereby disagreeing with halachah. If a rabbi lends his/her hand to the breaking of halachah, I can no longer consider the person a "rabbi". The fact that the Conservative Movement touts itself as a movement that upholds halachah and then turns around only to break halachah is nothing but a proof of being a sanctemonious movement. The Masorti Movement does not permit its rabbis to be involved in "commitment ceremonies" so I again find myself in agreement with the Masorti Movement.

Revelation
Within Conservative Judaism there are varying beliefs about the revelation at Har Sinai [Mount Sinai]. Some believe that the Aseret Hadiberot [Ten Commandments] were transmitted and the remaining portions of the Torah were written latter by various individuals (documentary hypothesis). Others believe that the Torah was written entirely by Moshe [Moses] as it was revealed to him beginning at Har Sinai. Many others fall in between these two ends of the spectrum.

Personally, I believe that the entire Torah was written by Moshe and that the Oral Torah (Mishnah) was also given to Moshe. If the Torah is man-made (even if G-dly inspired) why would I choose to follow a man-made religion? I chose to follow G-d and His commandments - not the sages' commandments. I am committed to halachah which means I am committed to G-d's commands as they were given to Moshe Rabeinu [Moses our teacher] at Har Sinai and then passed down to the present-day rabbis. In this belief, I side neither with the Conservative Movement nor the Masorti Movement.

"Temple"
Many Conservative Congregations use the word "Temple" in their names. I find this very disturbing since it implies that the synagogue has replaced (permanently) the Temple in Jerusalem. I pray daily for the rebuilding of the Temple and I do not feel that it is correct for synagogues to procure that name for their own congregations.

A Rose By Any Other Name...

2008-01-25T10:34:00.000-08:00

A Practical Perspective: How to Pick a Hebrew Name

Converts have always selected Hebrew names that speak to them personally; Ruth has long been a favorite for obvious reasons. [Ruth, the grandmother of King David, is perhaps the Bible's best-known convert.] Most converts choose a biblical name. There are 2,800 personal names in the Hebrew Bible, and although fewer than five percent of those are in current use, all of them are yours to consider.

As a convert, I was blessed with being able to choose my own Hebrew name. I chose a double first-name in consultation with my rabbi. My Hebrew name is רחל אסתּר בּת אברהם ו שׂרה Rachel-Esther bat-Avraham v'Sara [Rachel-Esther the daughter of Abraham and Sarah]. Converts are considered orphans under Jewish law and we are "adopted" by Avraham and Sara.

I chose the name רחל [Rachel] because she was the mother of Yosef haTzaddik [Joseph the Righteous] and also because she cried for her children (the Jews) and was only comforted by G-d when she was told that even though her children would go into the galut [exile], they would return to Eretz Yisrael [Land of Israel]. I chose the name אסתּר [Esther] for her strength and wisdom. She, along with her cousin Mordechai, saved the Jews from the evil Haman.

Choosing a Hebrew name should not be taken lightly. Consultation with the rabbi and thoroughly exploring Hebrew names are essential for all converts. This Hebrew name will be used in all religious functions (e.g. being called for aliyah [saying a blessing over the Torah]) as well as on a Ketubah [marriage contract]. Choose well, and live up to the name you chose.

Emet ve-Emmunah Part III

2008-01-21T05:57:00.000-08:00

In Part III of my discussion of Emet ve-Emmunah: Statement of Principles of Conservative Judaism, I will cover the section titled "Living a Life of Torah". (Part I may be found here and Part II may be found here.)

On Women
Conservative Judaism affirms the equality of men and women. The emphasis on Jewish education for males as well as females has set the non-Orthodox world apart from (at least most) of the Orthodox world. Most Conservative synagogues are fully egalitarian - women and men sit together and women are involved in every part of synagogue life. Bat Mitzvah celebrations and baby-naming ceremonies for girls have become hallmarks of the Conservative Movement.

A major reason why I continue to be a Conservative Jew is the absolute equality of men and women. I believe that men and women are equal but not the same; however, I do not believe this means that women are banned from certain areas of mitzvot. I enjoy taking part in the "male" mitzvot and I find they bring me closer to G-d. I also understand that not all women want to take on the mitzvot (such as tzitzit or tefillin) and I applaud them for taking a stand that they feel is right for them.

The Jewish Home
Conservative Judaism affirms that the home is the central place for Judaism. A Jewish home should be recognizable as such - from the mezuzzah on the doorpost to the Shabbat table to the paintings on the walls. The Jewish home should flow with the rhythm of the Jewish calendar and halachah. Jewish learning should take place and Jewish prayer should be heard. The family should also place emphasis on Jewish values and mores.

I affirm that the Jewish home is the central place of the Jewish faith. As a single, non-parent, I tend to utilize the synagogue as my central place in Judaism but for married and/or adults with children, the home must be made into a Jewish space. I live in a non-Jewish home (I take care of my aging parents) so the Jewish space in the home is confined to my area. I have bookshelves from floor to ceiling stocked with Jewish books - fiction and non-fiction and I have Jewish ritual items as well as an Israeli flag displayed in my part of the house. I also study and daven [pray] and simply talk to G-d in my area. I have made the best of the situation and will try to bring more "Jewishness" into my home.

Tefillah (Prayer)
Conservative Judaism teaches that keva [time for prayer] and kavvanah [feeling of prayer] are both important. It is important for Jews to pray everyday - even if we cannot always pray with a minyan [quorum of ten adult Jews] or at the exact times for prayer. We should pray with concentration and in Hebrew (although the vernacular is acceptable). Prayer is a time of reflection, petition, and praise that should be used throughout out lives.

Prayer for me is a very private thing - but there is nothing like praying with tens (if not hundreds) of fellow Jews. I attempt to pray at least twice a day. Unfortunately, due to my work schedule I am unable to pray Shachrit [morning prayers] on a consistent basis. I pray as much as possible in Hebrew but I often find myself praying in English because my Hebrew is not very strong. The kavvanah felt during my prayer can be very intense. I can be in a room full of Jews and feel like the only connection is between me and G-d. That is a very special place and time and I hope to have that connection every time I pray. I am also working on the brachot [blessings] that permeate Jewish life.

Talmud Torah (Jewish Study)
Conservative Judaism teaches that each Jew is commanded to be a ben or bat Torah [son or daughter of Torah] and learning is a lifelong process. Parents are commanded to teach Torah to their children and this early teaching must form a basis for lifelong learning. The Conservative Movement believes that the traditional study of Jewish texts can be enhanced by the study of history, archaeology, sociology, and other areas of secular study. The Conservative Movement places emphasis on leading adults toward greater Jewish learning and also keeping post-bar/bat mitzvah teens attached to Jewish learning.

I fell in love with the emphasis on lifelong learning that makes up a great deal of Judaism. I love to learn just for learning sake in all kinds of studies. As a convert, I obviously have more to learn that someone who grew up with even the most perfunctory Jewish education. However, I have not let this deter me or upset me. I study something Jewish every day (right now I am attempting to study Torah and Talmud everyday). Learning is a lifelong process and definitely one that I am ready, willing, and able to follow.

The Ideal Conservative Jew
"Three characteristics make the ideal Conservative Jew. First, he or she is a willing Jew. ... The second mark of the ideal Conservative Jew is that he or she is a learning Jew. ... Finally, the ideal Conservative Jew is a striving Jew."

The USCJ has put out an updated version of this idea on its website. I have printed this version out as a reminder of what I am striving for within the Conservative Movement. I am a Jew with these three characteristics. I hope to continue - and surpass - these minimal characteristics. One day, I hope to become a Talmidah Chachmah [Torah Scholar].

Emet ve-Emmunah Part II

2008-01-20T10:57:00.000-08:00

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.

Emet ve-Emmunah Part I

2008-01-17T04:43:00.000-08:00

I finished re-reading Emet ve-Emmunah: Statement of Principles of Conservative Judaism and I thought I would share my own thoughts and beliefs on what was presented in this booklet. Part I will cover the section title "G-d in the World".

G-d
Conservative Judaism affirms a belief in a single, indivisible G-d. G-d permeates every part of our Jewish lives even if we have doubts and uncertainties about Him.

I completely agree that G-d is One - indivisible, which is a major reason why I left Christianity. I never really understood the idea of three-in-one as an explanation for the trinity. G-d does indeed permeate every part of my life (whether I am really conscious of it or not). The more open I am to mitzvot and the more I study the texts, the more G-d permeates my life.

Revelation
Conservative Judaism affirms a belief in revelation - an "external source of truth emanating from G-d [... emphasizing] that although truth are transmitted by humans, they are not a human invention". The single greatest revelation took place at Har Sinai [Mount Sinai] and continues through the prophets and today with the various Codes and Responsa.

Within Conservative Judaism there are varying beliefs about the revelation at Har Sinai. Some believe that the Aseret Hadiberot [Ten Commandments] were transmitted and the remaining portions of the Torah were written latter by various individuals (documentary hypothesis). Others believe that the Torah was written entirely by Moshe [Moses] as it was revealed to him beginning at Har Sinai. Many others fall in between these two ends of the spectrum. Personally, I believe that the entire Torah was written by Moshe and that the Oral Torah (Mishnah) was also given to Moshe.

Halakhah
Halachah [Jewish law] "consists of the norms taught by the Jewish tradition, how one is to live as a Jew." Halachah is understood as G-d's Will for Jews and our way to encounter G-d. It is a means of preserving the Jewish people and our traditions. Since each generation must revisit halachah due to changing issues and mores, Conservative Judaism believes in tradition with change with regards to halachah.

I firmly believe that halachah is completely binding upon all Jews. Halachah was given through Torah (Written and Oral) and was later expounded upon by the great Sages and written down in the Talmud and various Responsa. I agree that each generation has a need to re-visit halachah due to changes in the world (such as automobiles, electricity, genetic research, and cloning) but halachah should never be changed. Reinterpretation of halachah is acceptable and although the Conservative movement places emphasis on backing up decisions with halachah, I think there are some decisions that are anti-halachah (or at least on the verge of being anti-halachah).

The Problem of Evil
Quite simply put, evil is a result of the misuse of the free will given to us from G-d.

I agree with this and I also think that G-d allows evil in the world for His own reasons that mankind will never understand.

Eschatology
Conservative Judaism affirms that there will be a messianic age and mankind, in conjunction with G-d, can help in the process of tikun olam [repair the world]. There is also a belief (by some) in bodily resurection and and eternal soul. Some Conservative Jews believe that there will be a messianic age but not necessarily a Moshiach [Messiah] while other believe in both. Some Conservative Jews believe that the Beit HaMikdash [Holy Temple] will be rebuilt and sacrifices will be re-instituted while others believe in neither of these scenarios or only the rebulding of the Beit HaMikdash. Conservative Judaism preaches a gradual, evolutionary process to bring about the messianic age.

I believe that there will be a messianic age that will be ushered in with the arrival of the Moshiach (as understood by Judaism and not Christianity or Islam) and everyone will be physically resurrected. I believe the Beit Hamikdash will be rebuilt but I am still on the fence about my belief in the sacrifices being brought back into practice. Mankind has a role in this world to help repair the world and bring about this age of peace. I believe in a combination of the revolutionary process and the evolutionary process of bringing about the messianic age. I believe that some changes will necessarily be slow (i.e. aliyah [moving to Israel] and bringing Jews back to halachah) but other changes must be forced (i.e. reclaiming Har Habayit [Temple Mount] and beginning the rebuilding of the Beit HaMikdash).

Prayer

2008-01-11T10:37:00.000-08:00

In its simplest meaning, prayer is the act of talking to G-d. Jews pray three times daily (Shacharit - morning prayers, Minchah - afternoon prayers, and Maariv - evening prayers) as a remembrance of the thrice-daily sacrifices at the Beit HaMikdash [Holy Temple]. Women are not commanded to pray three times daily since they are excused from time-bound mitzvot [commandments]; however, women should pray at least once a day.

Jewish prayer is overwhelmingly communal. Some prayers cannot be said without a minyan (10 adult males according to Orthodox and 10 adult males and/or females according to non-Orthodox). Hebrew is the mother tongue of the Jews and it is this language that Jews use in their prayers. Of course, if one does not know Hebrew, one can pray in one's own native tongue.

I have found that since returning to the mitzvot I am talking to G-d much more often during the day. I have prayed at least once daily for as long as I can remember but the prayers were never really heart-felt. As I find myself praying more often, I also find myself less stressed and more at peace with the world and my fellow man. I feel that we were put on earth, in part, to praise G-d and prayer fulfills part of this mission. May we all find solace in prayer and may we all praise G-d in our daily lives.

Links of Assistance

2008-01-08T12:36:00.001-08:00

JewsByChoice.Org is a grassroots, peer run, group blog focused on providing Jews by Choice (as well as other interested parties) with opportunities for exploring, discussing and engaging with Jewish Identity, Tradition and Culture.

Conversion to Judaism is the web site of the Conversion to Judaism Resource Center. The Center provides information and advice to people who are considering converting to Judaism and to those who have converted.

My Jewish Learning is a trans-denominational website of Jewish information and education geared toward learners of all ages and educational backgrounds.

Judaism 101 is an online encyclopedia of Judaism, covering Jewish beliefs, people, places, things, language, scripture, holidays, practices and customs.

Responsa for Today features responsa written by Conservative/Masorti rabbis.

Guide to Practical Halachah and Home Ritual for Conservative Jews is meant to provide an introduction to selected practical Halachic topics from the viewpoint of Conservative Judaism. In addition, it gives some instruction on how to conduct various home rituals, and gives basic guidance for some situations when a rabbi may not be immediately available.

Torah from JTS is a commentary on the weekly parsha.

BecomingJewish.Org is an online information source for those considering conversion to Judaism, in the process of converting, Righteous Gentiles (B'nei Noach), and anyone interested in learning about Judaism. [caveat - this is my own site]

Why?

2008-01-07T13:06:00.000-08:00

This is the one-word question that I most often receive when I tell someone that I am a convert to Judaism. I can explain offer an explanation by pointing to Judaism's resonance with my beliefs in the Torah, G-d, family life, emphasis on education, Jewish history, etc but I cannot find a way to say how deeply I feel the love of Torah and the Jewish people.

So, just how did I come to convert to Judaism? Well, it took many years and many spiritual paths. Let me begin at the beginning. ...

I was born into a Christian family. My dad was reared Southern Baptist and my mom was reared nominal Mormon. When I was four, my parents and I moved to another state and shortly thereafter we began attending a local Southern Baptist church. This church was very evangelical - as are all Southern Baptist churches I have encountered. I was indoctrinated into the belief system just like all the other children I met there. Being four-years-old, I bought everything that I was being taught and I just knew that Jesus died for my sins. I was very active in Bible School from a young age and when I was ten, I was "saved", baptized, and "born again". In reality, by that age, I began wondering about the theology I was being taught (well, as much as a ten-year-old can question these things) but I went ahead with the baptism to please the preacher and my parents. I remained involved in the youth group and became a local "missionary" to people living in my county even though I still had questions about the theology.

When I was thirteen, my parents and I began attending a new non-denominational church that was originally a Southern Baptist church but left the Southern Baptist Convention due to theological concerns. (My parents still attend this church.) By this point, I had all but given up on Christianity. I still considered myself a Christian but I was not very active. I never attended youth functions and I only went to church to appease my parents. I could no longer stomach the ideology that if one was not a proper Christian, one was doomed to hell forever. The constant hypocrisy I witnessed in the Christian world just drove me to further myself from any organized religion. At sixteen I started a part-time job and within a few months, I left the church (only attending Christmas and Easter services until I graduated from high school). I still considered myself a Christian but very much of the non-practicing kind.

At 26, I moved to another state and pursued my education. I considered myself a believer in G-d and Jesus but I would not necessarily call myself a Christian in the traditional sense of the term. As I became more involved in my new life, I found myself slipping into an atheistic belief system. I was angry with life and decided that there was no G-d and everything was just random chance. After working through some personal issues, I found myself more of an agnostic mind-set. I don't know if I ever really stopped believing in G-d but I just could not find a space for G-d in my life.

At 29, I found myself wanting (needing?) a relationship with G-d and I became interested in pursuing a more structured religious lifestyle. I studied Catholicism and the Lutheran faith but I found them both lacking in truth. I was beginning to believe that Jesus was not G-d-incarnate and not the messiah as was understood by the Jews. I also did not agree with their ideas of eternal damnation and proseletyzing. I then studied Islam. Again, I found it lacking in truth and could not believe in Jesus being the messiah. Also, as with Christianity, I did not agree with their ideas of eternal damnation and proseletyzing. I then turned to Buddhism. I fell in love with Buddhism but felt the lack of G-d in the faith to be a hollow point in that faith. By this point, I was not sure where to turn. I thought that maybe I was doomed to be without a faith system - until I discovered Judaism.

I began reading various books on religion and this led me to reading more indepth about Judaism. I learned the basic beliefs, culture, and history of the Jews and found that they resonated with me. There was one tiny Reform shul [synagogue] where I lived that did not have a permanent rabbi. I contacted the shul president and he put me in touch with the student rabbi who was visiting for the summer. I began my conversion studies with this student rabbi and then via snail-mail and phone with the Reform rabbi in a city 400 miles away. After returning to my home state, I continued my conversion studies with a Conservative rabbi. I found the Reform Movement to not be in touch with my belief system so I decided that Conservative Judaism was right for me. After 2 1/2 years of study, I finally went before the bet din [rabbinic court] and immersed in a mikveh [ritual bath] - becoming a Yid By Choice on 27 Av, 5760.

I love being a Jew and I plan on becoming the best Jew possible. I wish to serve Hashem in any way that I can - even if it brings me into conflict with my family and friends. Some day I hope to make aliyah [move to Israel] and I am flirting with becoming a rabbi or a Jewish educator.

Hello World

2008-01-06T12:43:00.000-08:00

My (Hebrew) name is Rachel-Esther bat Avraham 'v Sarah and I am a Yid [pronounced yeed] by choice. I finished my conversion to Judaism seven years ago. I unfortunately found it difficult to ask for help in order to continue to grow in my observance and I eventually became lax in my performance of mitzvot. I am a proud Jew and I am in the process of returning to the mitzvot.

Please feel free to follow me in my ups and downs as I become a follower of the mitzvot.