Please teach me!

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?

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.

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.

Emet ve-Emmunah Part I

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).