Culture and Ethnicity

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.

© Rachel-Esther bat Avraham 2003-2008

Happy Purim

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.

Where do I fit?

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...

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.

Links of Assistance

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?

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.