Battle in Rabbi Schechter’s Shul

A small, vocal group of Conservative rabbis is pushing the movement to accept marriages between Jews and non-Jews. The fight is really about the future of the religion.

Source: Conservative Rabbis Fight Over Intermarriage – The Atlantic

An important article that makes the crucial point at the top.

This is not a fight about intermarriage, or about being gratuitously harsh on couples, or about forcing conversions.

This is really about the future of Judaism, and of Jews as a nation.

As a proud pan-denominational Jew, I applaud the Rabbinical Assembly in their defense of Tradition, and, most important, of shalom ba’is, harmony in the home.

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Sin Journal: the Judgemental Voyager

One of my worst sins is the sin of Judgement, and connected with that, the begrudging eye. The time in my life that I am most vulnerable to commit this sin is when I am traveling.

I  will stop judging parents with screaming children and start feeling compassion. I will stop feeling superior to less-experienced travelers and start helping them instead.

B”H

Selichos

For the first time this year, I am starting my Selichos before Rosh Hashanah. I started last night after sundown, calculating that this would give me 7 full days of prayer before the start of the New Year.

What a powerful experience. Without making a pledge or vow, I’ve got a feeling I’m going to make this a tradition for Elul going forward.

The Price of Belief

The meaning of [the] Indiana [Religious Freedom Restoration Act decision] was that this was the first time corporate America took sides in the culture war — and it sided dramatically, powerfully, and consequentially with pro-LGBT activists, against the cause of religious liberty.

Source: How Bad Is The Benedict Option? | The American Conservative

I have issues with fundamentalist proclamations that we should adhere to the letter of the Bible on homosexuality. Abrahamic faiths generally walk a delicate line on LGBT issues, but the consensus that appears to be growing out of modern Jewish discussions on the topic (leaving the rulings of Haredi poskim out for a moment) is that the problem is the act rather than the individual. There shall be no stoning.

But I have equally fervent issues with the libertine proclamations that to believe that any consensual act between two mentally competent adults is wrong and deserving of legal censure. The reason I supported the RFRA was purely defensive: I should never be told what not to believe, and if the law as it stands is not sufficiently protecting my Constitutional right to freedom of belief and practice, then the law needs to be bolstered.

The Indiana RFRA was imperfect legislation at best. But its faults should not be conflated with the rightness of the core position around which it was based. We need a better RFRA, or, better yet, more vigorous protection of our Constitutional guarantees, even in the face of a vocal plurality who disagree.

I am willing to accept being socially ostracized for my beliefs. But I will not accept persecution, and in an era of social media, there is a fine line between being ostracized and being persecuted.

Not Your Father’s Catholic Church

“There has never been a Pope with as deep an understanding of Jews as Pope Francis” states Rabbi Rosen candidly. “Of course Pope John Paul II had a unique childhood experience of the Jewish community in Wadowice. But by the time he was a priest, there was little living community left to talk of, so his engagement was not as a developed adult.

Francis, on the other hand, has not only nurtured lifelong friendships with the Jewish community in Buenos Aires, with whom he has had “a vibrant interaction”, says Rabbi Rosen, but has co-authored a book with an Argentinian rabbi, Abraham Skorka, “thus addressing issues face to face with Jewish self-understanding and experience. This profoundly shapes his sensitivity and his commitment to the Jewish-Christian relationship.”

Source: Pope Francis and the Jews: the first six months – AJC: Global Jewish Advocacy

The Jewish-Catholic relationship is still on the mend after well over a millennium of anti-Semitic dysfunction that ranged from the dismissive to the the implicit countenance of genocide. It’s a large wound.

That said, since the “Nostra Aetate” declaration at Vatican II, the progress has been measured, but consistent and meaningful, and that looks to continue apace under Pope Francis, who has now taken the unprecedented step of calling upon all Catholics to cease the effort to evangelize Jews. We would do well to recognize that this is a controversial move for the Pope among his own flock, and that it was made in the effort to provide a comfortable “space” for interfaith discussion.

There are certainly good reasons to draw the line in that discussion at interfaith dialogue on doctrine: our beliefs should never be the subject of negotiation. At the same time, we must recognize – as did Rabbi Menachem Mendel Schneerson ZT”L, the Lubavitcher Rebbe – that there are commercial, philanthropic, civil, and economic issues of mutual interest about which there must be open channels of communication. And that proscription against dialogue on doctrine should never constrain leaders from either faith from dispelling real and often slanderous misconceptions held by one group of the other.

There is still much to be discussed in an effort to find a way to live together in a world where all faiths find themselves navigating a world with deeper and deeper sees of relativism. It is good to do so during a time when the attitude about Jews and Judaism projected by  most Catholics, lay and clergy, to be far more enlightened than has historically been the case.

 

 

Should Jews Live Apart Again?

Hebrew Union College Campus

One question that growth of Christian communities that are taking the Benedict Option poses to Jewish communities is whether more of us should be following them – and our Orthodox brothers and sisters – into lives of greater Jewish communalism in the face of changes underway in wider society?

)And to clarify – the Benedict Option is not an alternative to living within society at large, and does not contemplate disengagement or withdrawal, but calls for communal living within the broader context of society.)

We Are Used to Being Apart

Naturally, living apart – voluntarily or otherwise – is nothing new to Jews. At times, greater communalism has served us well, strengthening the bonds that unite us as a community, serving as a barrier to assimilation. and enabling us to better address and withstand persecution from outside.

Yet at other times, communalism became insularity, leaving us out of touch with the outsider world, and simultaneously making us easier to isolate, attack, and even (as in the Holocaust) exterminate.

There is an argument to be made that despite the dangers implicit in spreading ourselves among the goyim in the Diaspora (intermarriage, assimilation), there is the virtue of keeping us engaged, keeping us from being easily targeted.

But when being close to the goyim stops serving our purposes – when being a physical part of a wider, interfaith community leaves us cut off from the rest of our people and subject to harassment or worse, the attractions of communalism begin to eclipse the risks.

This is Urgent in Europe

We are probably not yet at the point in America where we are better off in our own communities. Many countries in Europe, however are in a different place. When we look across the Atlantic to our tribesmen and women in Europe, the trend in France, Germany, and other European nations appears to be to institute restrictions and condone public behavior that combine to make living among non-Jews increasingly challenging.

The choice is becoming stark: draw away from the wider population and form communities that combine physical proximity with strong support institutions; or emigrate. European Jews need to engage in country-by-country discussions about how they can continue living in a post-modern Europe, before weariness of persecution or outright fear drive them to Israel or America.

What about the U.S.?

In the United States, at the very least we need to avoid being boiled frogs. American Jews, particularly those of us who do not presently live frum lives, should begin discussing at what point it makes sense for us to start basing our decisions about where to live on the proximity to strong Jewish communities, and when it would make sense to reinforce and extend the our communal institutions to better support us in a changing world.

We do not have to surrender our practices in order to cleave closer to the observant community, and to broaden the role of our community institutions. Nor am I asking the Charedim to invite Reform Jews to live among them. I am simply suggesting that we will survive against the coming storms only if we are one people, a community of communities, a “Kehillat Godol.”

And we do have to start responding as a community to movements in wider society that threaten our ability to practice our faith in accordance with Jewish law and tradition. Vegetarian Jews must recognize a commonality of interest with their omnivorous tribesmen on questions of shechita. Public education advocates among us should also support measures that make Jewish education accessible to those who choose it. We should all take a stand against efforts to criminalize practices that lie at the core of our faith, including circumcision.

And it behooves us to watch out for other potential challenges to our faith, whether in the form of institutional anti-Semitism, the toleration of exclusionary practices or persecution, or efforts by outsiders to make Jewish practice illegal.

At the very least, we should consider whether we have allowed certain practices and institutions in our communities to whither, and whether it is time to return to a policy of more actively supporting them.

History has proven that as we live in nations aside from our own, the strongest guarantee of our continued safety and prosperity lies in the construction of strong communities and institutions. We don’t need to adopt the “Benedict Option:” we created it. We simply need to return to the time-honored practices that have served to shield our communities, our faith, our families, and ourselves from the vagaries of a non-Jewish world.