Rockland Jewish Family Service

Spinoziste Automath Hexlingual Pantheon Obaid Karki Former UAE Deputy Minister
Conventional Jewish thinking defines the “religious person” as the man who puts on tefillin (frontlets), keeps kosher, and fasts on all the fast days. But he doesn’t meditate or reflect on his inner life, nor does he become involved in the community to do acts of chesed (kindness). Others will admire the “spiritual person” who is involved in deep thought, reads and goes to inspiring lectures, and studies mysticism, but doesn’t keep many of the specific physical commandments. Still others think that the main thing is to spread goodness in the world, and the “good” Jew is the one who contributes to charity and is involved in community organizations. What is the truth? Who is really doing God’s will?

It is possible that all these people are doing the mitzvot that appeal to them, because of either training or temperament. Surely, all are contributing to the betterment of the world. And ultimately, since we are all connected, each person fills in what others can’t do. But are any of them really developing their spiritual potential? Or are they simply expressing their ego in ways that provide them satisfaction and a feeling of living a “good” life? Our natural tendency is to defend our way of life and even try to convince others that it is the best, because we want to believe that we are important. The great 20th Century jewish leader, Rabbi Eliyahu Dessler* wrote that this is simply a form of narrow “patriotism” to our own lifestyle–even if it is a lifestyle according to the letter of Torah!

Developing our spiritual potential requires that we expand our world, open ourselves to God’s will, and make all our contacts with the world living and vital acts. Whether we are doing things that come naturally and easily, or struggling to develop new parts of ourselves, we need to be conscious about it. We want to connect all parts of ourselves–mind, heart, and body–to the soul and its purpose in life. The root of the word mitzvah has the meaning of “connection,” and the Hebrew letter vav in the word also carries the meaning, in Kabbalah, of connection, for the word vav means “hook.” When we do a mitzvah, we have “hooked up,” we have made a connection of the physical senses of our own body, physical objects, and other people with our soul. This is the way the soul leaves its imprint on the world.

This means, on the one hand, that we should learn what the mitzvot are, so we are aware when we are doing them. On the other hand, it is important to overcome habit and perform each action with a sense of its unique importance in God’s plan. This does not mean we should judge ourselves harshly for our habits, talents, or temperament–these are all gifts that have been given us, and even at the level of habit they can keep the world going in a positive direction. At the same time, little by little, we can remind ourselves that we are incarnated souls. We don’t want the soul to sleepwalk through the day. We can remember that soul-ful people live filled with a sense of mission and purpose. Each one of us, too, can engage the soul in our daily activities, even on the most mundane physical level.
Imagine three repairmen working at Macy’s to fix a broken elevator. One is thinking about getting it done as soon as possible, so he can get paid and go get a beer. A second man is also thinking about getting paid, so that he can provide for his wife and family. The third is thinking about how this escalator provides a brief respite to shoppers, and he is helping each one of them walk through their day a little more comfortably. For him, the act itself has value in the eyes of God.

In our own lives, consider a telephone conversation. When we talk on the phone, we are performing a physical action that connects us with at least three levels of worldly reality: (1) molecules making up hard plastic; (2) energy systems that transmit sound waves; (3) the person on the other end of the line. In that activity, our soul has the possibility of establishing a relationship to all these levels of creation and, at the same time, refining itself by that interaction. If we engage our soul with the activity rather than performing it only mechanically, we do a mitzvah.

How can we do this? Before we pick up the phone, for instance, let’s admire the miraculous object before us. We can think of the oneness of God–that everything comes from God, and these amazing inventions like plastic and telephones are making possible new connections between people. We can feel gratitude for having been born in such a time. When we interact with others on the phone, we can make a special effort to speak politely and kindly with the telephone service people, to be patient with the person we are calling, and to say some words of encouragement to each person to whom we speak. We can also try to avoid gossip and needless chatter. When we finish, we can make sure we put the phone back in its place for the next person. By the time the call is over, we have performed half a dozen commandments.

* Rabbi Dessler on “patriotism” of Torah.

Duration : 0:6:33

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Technorati Tags: about, islam, misconceptions

Spinoziste Automath Hexlingual Pantheon Obaid Karki Former UAE Deputy Minister
What is Judaism? What does it mean to be a Jew? Most people, both Jewish and gentile, would instinctively say that Judaism is a religion. And yet, there are militant atheists who insist that they are Jews! Is Judaism a race? If you were to say so, most Jews would think you were an antisemite! So what is Judaism?
Is Judaism a Religion?

Clearly, there is a religion called Judaism, a set of ideas about the world and the way we should live our lives that is called “Judaism.” It is studied in Religious Studies courses and taught to Jewish children in Hebrew schools. See What do Jews Believe? for details. There is a lot of flexibility about certain aspects of those beliefs, and a lot of disagreement about specifics, but that flexibility is built into the organized system of belief that is Judaism.

However, many people who call themselves Jews do not believe in that religion at all! More than half of all Jews in Israel today call themselves “secular,” and don’t believe in G-d or any of the religious beliefs of Judaism. Half of all Jews in the United States don’t belong to any synagogue. They may practice some of the rituals of judaism and celebrate some of the holidays, but they don’t think of these actions as religious activities.

The most traditional Jews and the most liberal Jews and everyone in between would agree that these secular people are still Jews, regardless of their disbelief. See Who is a Jew? Clearly, then, there is more to being Jewish than just a religion.
Are Jews a Race?

In the 1980s, the United States Supreme Court ruled that Jews are a race, at least for purposes of certain anti-discrimination laws. Their reasoning: at the time these laws were passed, people routinely spoke of the “Jewish race” or the “Italian race” as well as the “Negro race,” so that is what the legislators intended to protect.

But many Jews were deeply offended by that decision, offended by any hint that Jews could be considered a race. The idea of Jews as a race brings to mind nightmarish visions of Nazi Germany, where Jews were declared to be not just a race, but an inferior race that had to be rounded up into ghettos and exterminated like vermin.

But setting aside the emotional issues, Jews are clearly not a race.

Race is a genetic distinction, and refers to people with shared ancestry and shared genetic traits. You can’t change your race; it’s in your DNA. I could never become black or Asian no matter how much I might want to.

Common ancestry is not required to be a Jew. Many Jews worldwide share common ancestry, as shown by genetic research; however, you can be a Jew without sharing this common ancestry, for example, by converting. Thus, although I could never become black or Asian, blacks and Asians have become Jews (Sammy Davis Jr. and Connie Chung).
Is It a Culture or Ethnic Group?

Most secular American Jews think of their Jewishness as a matter of culture or ethnicity. When they think of Jewish culture, they think of the food, of the Yiddish language, of some limited holiday observances, and of cultural values like the emphasis on education.

Those secular American Jews would probably be surprised to learn that much of what they think of as Jewish culture is really just Ashkenazic Jewish culture, the culture of Jews whose ancestors come from one part of the world. Jews have lived in many parts of the world and have developed many different traditions. As a Sephardic friend likes to remind me, Yiddish is not part of his culture, nor are bagels and lox, chopped liver, latkes, gefilte fish or matzah ball soup. His idea of Jewish cooking includes bourekas, phyllo dough pastries filled with cheese or spinach. His ancestors probably wouldn’t know what to do with a dreidel.

There are certainly cultural traits and behaviors that are shared by many Jews, that make us feel more comfortable with other Jews. Jews in many parts of the world share many of those cultural aspects. However, that culture is not shared by all Jews all over the world, and people who do not share that culture are no less Jews because of it. Thus, Judaism must be something more than a culture or an ethnic group.
Are the Jews a Nation?

The traditional explanation, and the one given in the Torah, is that the Jews are a nation. The Hebrew word, believe it or not, is “goy.” The Torah and the rabbis used this term not in the modern sense meaning a territorial and political entity, but in the ancient sense meaning a group of people with a common history, a common destiny, and a sense that we are all connected to each other.

Unfortunately, in modern times, the term “nation” has become too contaminated by ugly, jingoistic notions of a country obsessed with its own superiority and bent on world domination. Because of this notion of “nationhood,” Jews are often falsely accused of being disloyal to their own country in favor of their loyalty to the Jewish “nation,” of being more loyal to Israel than to their home country. Some have gone so far as to use this distorted interpretation of “nationhood” to prove that Jews do, or seek to, control the world. In fact, a surprising number of antisemitic websites and newsgroup postings linked to this page (in an earlier form) as proof of their antisemitic delusions that Jews are nationalistic, that Israel is a colonial power and so forth.

Because of the inaccurate connotations that have attached themselves to the term “nation,” the term can no longer be used to accurately describe the Jewish people.
The Jewish People are a Family

It is clear from the discussion above that there is a certain amount of truth in the claims that it is a religion, a race, or an ethnic group, none of these descriptions is entirely adequate to describe what connects Jews to other Jews. And yet, almost all Jews feel a sense of connectedness to each other that many find hard to explain, define, or even understand. Traditionally, this interconnectedness was understood as “nationhood” or “peoplehood,” but those terms have become so distorted over time that they are no longer accurate.

Rabbi Adin Steinsaltz has suggested a better analogy for the Jewish people: We are a family. See the third essay in his recent book, We Jews: Who Are We and What Should We Do. But though this is a new book, it is certainly not a new concept: throughout the Bible and Jewish literature, the jewish people are referred to as “the Children of Israel,” a reference to the fact that we are all the physical or spiritual descendants of the Patriarch Jacob, who was later called Israel. In other words, we are part of his extended family.

Like a family, we don’t always agree with each other. We often argue and criticize each other. We hold each other to the very highest standards, knowing that the shortcomings of any member of the family will be held against all of us. But when someone outside of the family unfairly criticizes a family member or the family as a whole, we are quick to join together in opposition to that unfair criticism.

When members of our “family” suffer or are persecuted, we all feel their pain. For example, in the 1980s, when Africa was suffering from droughts and famines, many Jews around the world learned for the first time about the Beta Israel, the Jews of Ethiopia. Their religion, race and culture are quite different from ours, and we had not even known that they existed before the famine. And yet, our hearts went out to them as our fellow Jews during this period of famine, like distant cousins we had never met, and Jews from around the world helped them to emigrate to Israel.

When a member of our “family” does something illegal, immoral or shameful, we all feel the shame, and we all feel that it reflects on us. As Jews, many of us were embarrassed by the Monica Lewinsky scandal, or the Jack Abramoff affair, because Lewinsky and Abramoff are Jews. We were shocked when Israeli Prime Minister Yitzchak Rabin was killed by a Jew, unable to believe that one Jew would ever kill another member of the “family.”

And when a member of our “family” accomplishes something significant, we all feel proud. A perfect example of Jews (even completely secular ones) delighting in the accomplishments of our fellow Jews is the perennial popularity of Adam Sandler’s Chanukkah songs, listing famous people who are Jewish. We all take pride in scientists like Albert Einstein or political leaders like Joe Lieberman (we don’t all agree with his politics or his religious views, but we were all proud to see him on a national ticket). And is there a Jew who doesn’t know (or at least feel pride upon learning) that Sandy Koufax declined to pitch in a World Series game that fell on Yom Kippur?

Duration : 0:7:25

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Technorati Tags: about, islam, misconceptions