The Hebrew Bible, which is composed of the Five Books of Moses, the Prophets, and the Writings, contains a written record of prophetic vision from ancient times. Regarding the nature of prophetic vision and its translation into what we know as the Biblical text, see Abraham Joshua Heschel’s book, God in Search of Man. Despite differing interpretations regarding the nature of prophecy and of prophetic vision, the common thread that unites our understanding of prophecy is that prophetic vision reminds us that God cares about the world and about human beings.
Tikkun olam, as we understand it today, means that as we incorporate acts of loving-kindness and of social action in our daily lives, we are in fact partnering with God in the on-going process of Creation. It involves our working toward the eventual fulfillment of the vision of our prophets; a vision of a world filled with knowledge of God, a world filled with holiness, justice and peace.
The world is a work in progress. Accessing the inspiration of prophetic vision, we are reminded that by our actions we can take part in increasing the blessings of holiness, justice, and peace in the world.
Just as there are different understandings of the nature of prophecy and of prophetic vision, so too, throughout history there have been different understandings of the phrase “tikkun olam.” From a phrase originally denoting the goal of communal stability and order, tikkun olam has evolved to our current usage that denotes a sense of responsibility to engage in social action in an effort to repair the world. See Jill Jacobs’ article: “The History of Tikkun Olam” for a more detailed description of the evolution of phrase “tikkun olam” from its post biblical, second century origins, and up to modern times.
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Question: I am a religiously-unaffiliated philosophy professor seriously considering conversion to Judaism, and am currently learning as much as I can in order to make a decision. My reasons for wanting to convert are entirely my own - I find myself drawn to the religion's beliefs and practices and feel it may be where I belong. In my research I have found numerous books on the subject of conversion, however they normally focus on the process of conversion itself - the 'how'. Whilst this is certainly important, I feel I first need to tackle the question of 'should' on a deep and careful level. I would like to make a sincere spiritual and moral commitment, and I know that converting to Judaism is not a small or trivial commitment to make. Are you able to recommend any reading material that explores the question of 'should I convert?' in a deep and contemplative way? Something that explores not just the practicalities of the decision, but its deeper meaning in terms of one's moral commitments and relationship with God? I am particularly interested in the pros and cons in this respect, as I have sometimes encountered dire warnings that "It is better to be a righteous Gentile than to make a commitment that you cannot keep". I feel I will need to study and contemplate the pros and cons of conversions very deeply in order to choose wisely. Thank you for your time (and feel free to edit this overly-long question for clarity).
Your thoughtful question is so very relevant precisely because in Jewish thought and belief there is no imperative for a non-Jew to convert to Judaism. Deeply embedded in our faith, and grounded in the Biblical story of creation, is the belief that all people are created in God's image.
As a corollary to that basic belief, our Rabbis have taught us that all good people may merit a place in the world to come, whether they are Jewish or not! So, as you ask for help in exploring the excellent question: “Should I convert?” Or, to put it another way: “Why become Jewish”?
When exploring this question, it is important to note that, from the earliest time, there has not been unanimity among the rabbis in regard to the question of the significance of the conversion candidate’s motivation in regard to the process of conversion.
In early Talmudic sources, the rabbis drew distinctions between someone whose desire to convert stemmed from purely religious or spiritual motivations (who was seen as the ideal candidate for conversion) and someone who may have expressed a desire to convert based on many other motivating factors (see Tractate Gerim; Baraita in Tractate Gerim 24b).
However, in Tractate Yevamot 47 a-b there is a description of the process of evaluating a potential candidate for conversion. There, we see a view that the Rabbis were routinely expected to ask a potential convert: “What motivated you to desire to convert?” Interestingly enough, immediately following the statement of that question, the same source continues by saying that the Rabbis were to discuss with the potential convert the implications of becoming part of a people whose history has included great suffering, emphasizing the importance of the “peoplehood” aspect of conversion. And, if the candidate says: “I understand and am still interested in converting”, the candidate should be accepted immediately.
In the Geonic period (post Talmudic period), and thereafter, there are Jewish texts that specifically state that not only the purely religious or spiritual motivations are acceptable, but other motivations as well (e.g. wanting to convert in order to marry a Jewish person) may be perfectly acceptable motivations for one who wanted to complete a journey toward conversion.
On its website, www.rabbinicalassembly.org, The Rabbinical Assembly of the Conservative Movement has published resources on conversion, which you may wish to explore.
I, myself, have been privileged to accompany the journeys of many people who chose a route that eventually led to conversion to Judaism. And, it has been my experience that their presence in community has been inspiring and invigorating!
I have also learned that although each person's spiritual journey is unique, and that people convert for a variety of reasons, there are common threads of sacred connection between each of those stories and the story of the Jewish people.
In your question, you say you have your reasons for being interested in exploring the process of conversion, and at the same time you desire to deepen your understanding of the question of “Should I convert?”
This, in and of itself, sounds like a very Jewish quest, since Jewish tradition encourages us to deepen our understanding, to continually study, and to ask questions. And, you ask specifically about reading material that might help you explore the question.
In response to your question, I suggest the following books that might be helpful to you:
Why Be Jewish by David Wolpe.
Embracing the Covenant: Converts to Judaism Talk About Why & How by Rabbi Allan L. Berkowitz and Patti Moskovitz..
Embracing Judaism by Rabbi Simcha Kling, revised by Rabbi Carl M. Perkins.
Judaism: Embracing the Seeker by Rabbi Harold Schulweis. This book includes first person testimonials by more than 50 people who chose to convert to Judaism, as well as comments by rabbis.
One should never rush into conversion, especially as there is no imperative to convert. Your desire to delve deeply into the question of “Should I convert” is very apt, as conversion should only be undertaken with a full heart.
I encourage you to discuss your excellent question with a rabbi, or with a study partner, who will help you process the question and absorb the wisdom to be found in the written texts in a way that relates to your specific situation.
Jewish tradition encourages Jews to study holy texts in chevruta, that is: not alone, but with another person, with a study partner, whose unique and individual perspectives, when brought to bear on the issue we are exploring, serve to sharpen our focus and to bring new dimensions of wisdom into our spiritual conversation.
This highlights the fact that, although the root of any conversion rests with the individual who undertakes that journey, the process of conversion to Judaism is not simply an individual's spiritual search. It is also the process of associating oneself with the people Israel. Hence, the power of the words of Ruth to Naomi, in the biblical book of Ruth: "Your people are my people, and your God is my God."
When one contemplates conversion, questions should be explored over time, and in depth, until a sense of clarity of purpose and direction emerges.
May you be blessed as you continue on your spiritual journey!
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Question: How do I respond to my adult children's objections to burying my husband's ashes at Arlington vs. the local cemetery (that is out of my price comfort level). My husband served 2 years as LCMC.
[Admininstrators note: Related questions are found on Jewish Values Online here:
http://www.jewishvaluesonline.org/question.php?id=178 and
http://www.jewishvaluesonline.org/question.php?id=223.]
Your question indicates that your husband served 2 years as LCMC and I want to acknowledge that and to thank you for your service.
The time of grieving is such a complicated time, giving rise to many emotions and thoughts. It is especially difficult when various family members struggle to process the loss in very different ways and disagree on the details surrounding funeral, burial and/or other aspects of mourning. My heart goes out to you and to your family for your loss.
As I read your question, it is not clear to me whether your adult children’s objections come at a time when you are still considering cremation, or after the fact. Neither is it clear to me whether your husband’s ashes, if in fact cremation has already taken place, have actually been buried in Arlington despite family objections, or not.
In any case, my hope and prayer is that you and your children find a way to be of comfort, of support, and of understanding to one another during this difficult time in your lives.
Jewish tradition regards the human body as a sacred trust from God, not to be destroyed or desecrated, even in death. Burial, as reflecting a natural “return to the earth”, is considered a sign of respect and an acknowledgement of the gift of life that God has both given and taken from us. Therefore, cremation runs counter to Jewish tradition.
Nonetheless, even if cremation has already taken place, Jewish tradition has a full set of teachings and rituals dealing with death and with mourning that would still apply. The wisdom in these teachings and rituals offers a powerful guide to processing our loss and to navigating our path with the help of community, family, and friends.
Burial, or burial of ashes, in Arlington, though not a Jewish cemetery, is often seen to be in keeping with the life and values of Jewish service men and women. However, it is perfectly possible to have a Jewish burial, in a Jewish cemetery, with full military honors, and I have officiated at such burials many times. This option gives mourners the opportunity to incorporate respect for Jewish tradition along with appreciation of the military service.
Although many Jewish cemeteries do not accept cremated remains for burial, some do in unusual circumstances, and if cremation has already taken place, this is an option worth exploring as well.
If the economic factor is the overarching factor in your thoughts about Arlington Cemetery, I would suggest that this might be addressed in a variety of ways. Perhaps your adult children would agree to assist with the costs. Perhaps the local Jewish community would have some resources available to help.
Practically speaking, my suggestion to you would be to contact a local rabbi and discuss the particulars of your situation with that rabbi.
Again, thanks for your service and sincerest condolences to you and to your family on your loss.
May the memories you and your family share be a source of inspiration and of strength to you in the days to come. May God, the Compassionate One, grant you solace and strength. May you be comforted in the warm embrace of family, of friends, and of community.
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Question: My father was Jewish. I am married to a Jewish man. My children were raised in a very Conservative Jewish way, and have married into almost Orthodox families. I consider myself a Jew. Where can I convert to be accepted as fully Jewish in ALL Jewish communities?
Our sense of Jewish identity and our formal status as Jews are two separate realms, each with a significance and importance in our lives. You clearly have a strong sense of Jewish identity. It is completely understandable that you desire to align your formal Jewish status with your strong personal sense of Jewish identity in the broadest Jewish circles possible.
However, we are part of a people whose Torah teaches us to study and to interpret Torah using both our minds and our hearts - a tradition that encourages us to listen and to learn from widely diverse understandings of Torah.
Within our diverse Jewish world, differing understandings of what constitutes acceptance of Torah and mitzvoth (commandments), coupled with differing understandings of who is considered an acceptable member of the Bet Din that witnesses, lead to divergent standards in regard to conversion.
As a result, the reality is that there is no place where a person may convert and automatically be assured that that conversion will be universally recognized by all Jewish communities.
I would encourage you to follow your heart and to consult with a rabbi, or better yet, with rabbis of the various denominations, in your area to determine which of the paths toward conversion and toward aligning your strong Jewish identity with your formal status as a Jew might suit you best in as wide as possible a circle of Jewish communities.
It has been my privilege and honor to accompany many people in similar circumstances through the process of determining the most appropriate venue for them to confirm their Jewish identity and align it with their formal status as Jews through the process of conversion. In my experience, in the end, it was not the universal acceptance that gave significance to this important step, it was the fact that a person found a path that resonated deeply with their understanding of Jewish life, teachings, history, and wisdom – a path that united their personal sense of identity with a communal and historical sense of belonging. The community or denomination that one ultimately chooses, will be enriched by that choice, and the person choosing that community will be enriched by being a part of that community.
May you go from strength to strength as you search for the best way to align your strong sense of Jewish identity with your formal status as a member of the Jewish people.
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Question: If three people are in love and respect, and accept not being in a monogamous relationship, can they have that relationship in Judaism? Would that be accepted by halachah?
Our patriarchs were not monogamous. Why them do we understand only monogamy as the acceptable practice today?
Would not acceptance of non-monogamous relationships help to address and reduce the pain of betrayal, which is unfortunately so common, because we are subjected to the ideology and restrictions of monogamy?
Is it time to return to the idea of a concubine or pilegesh within halachic Judaism?
Your question is a good one. You are correct that our ancestors were not monogamous but, in Jewish tradition, it was only the men who were permitted to take multiple wives. Women were never permitted to marry more than one husband at a time in Jewish tradition. It would seem to me that perpetuating such a distinction, which allows men to have multiple wives simultaneously, but limits women to one husband at a time would cause many Jews to disassociate themselves with Judaism as it would be seen as just another instance of gender bias.
Not being a psychologist, I cannot say with any degree of authority whether allowing or institutionalizing a non-monogamous form of relationship would be more likely to eliminate or reduce incidents of betrayal or the pain associated with such situations than continuing to maintain the monogamous framework.
Nevertheless, it seems to me that whatever framework is instituted, whether it is monogamous or not, people may enter into a relationship and subsequently find themselves uncomfortable in that relationship and/or desiring to alter it at a later stage in life. No matter what framework is chosen, boundaries and limits will exist to protect the familial relationship for the long term and people will still need to make efforts to maintain and respect relationships.
We learn in Genesis that it is not good for a human being to live in isolation. Where monogamy was the norm, Jewish tradition encouraged people to enter into monogamous, loving and respectful connections which are seen to encourage mutual responsibility and to preserve the dignity of the partners in a relationship. In communities where polygamy was accepted, Jewish rabbinic tradition still required that the husband can only take on additional wives to the extent that he could provide for them.
Probably as a matter of practicality, since familial relationships were associated not only with rights, but also with responsibilities, it appears that, as a rule, the Ashkenazic Jewish community lived monogamously even before the rabbinic ban on non-monogamous relationships was officially enacted.
Finally, it is important to remember that Judaism also teaches us to take into account the law of the land in which we are living. The principle of “Dina d’malchuta Dina” [the Law of the Land is binding] dictates that if we live in a place that does not recognize non-monogamous relationships, that we would abide by the law of the land.
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Question: Wouldn’t the Jewish people and Israel be better served to solve the Women of the Wall dilemma quietly through political and legal channels? Israel is a democratic country where citizens can make change with their vote for political parties that represent their beliefs.
The Kotel (Western Wall) is a keen reminder that in ancient times our people suffered the destruction of two holy Temples in Jerusalem and that Jewish sovereignty in the Land of Israel must not be taken for granted. Rather, the exercise of sovereignty must be grounded in a sense of mutual responsibility and accompanied by deep humility.
Over the years, the Kotel has become a symbol, representing the holiness that the Jewish people attach to Jerusalem and to all that Jerusalem represents in our value system. It has become a powerful symbol of Jewish connection to the Land of Israel and to God; a powerful symbol of Jewish spirituality, of Jewish continuity, and of Israel’s essential vitality and resilience. As such, the Kotel “belongs” to the entire Jewish people, and is not the exclusive purview of one stream of Judaism.
Interestingly, the Talmud (Gitin 55b) relates a story about two Jewish men, Kamtza and Bar Kamtza, who hated one another. As the story is told, Bar Kamtza was accidentally invited to a party organized by Kamtza. The mistake became evident after Bar Kamtza had already arrived, when the host, noticing his presence, demanded that he leave. Bar Kamtza, apparently wishing to avoid public embarrassment, offered to pay for his meal so that he could stay. The host refused. Bar Kamtza then offered to pay for half the cost of the entire party but was still rebuffed. Finally, he offered to pay for the cost of the entire party but this offer, too, was rejected. In the end, Bar Kamtza was physically removed from the party. The Talmudic story continues and ties this incident to the eventual destruction of Jerusalem, and of the Temple in Jerusalem.
In many of our Jewish sources, sadly, it is concluded that the second Temple in Jerusalem was destroyed because of “sinat chinam” - senseless hatred among the Jewish people.
Ironically, today, the Kotel has turned into a site where “sinat chinam” is evidenced on a regular basis, as one group of people wants to eject another group from the very site that should be a strong reminder to us all that we should find ways to share time and space in Jerusalem equitably and respectfully lest we destroy ourselves through senseless hatred.
It is important to remember that the Kotel was not always treated as it is today, as an Orthodox synagogue. My own mother remembered visiting the Kotel when it was a place where women and men came to pray, standing side by side, as they would in any public area.
Years later, when I myself lived in the Jewish Quarter of Jerusalem and prayed regularly in the women’s section at the Western Wall, I recall that the mechitzah, the separation between the women’s section and the men’s section, was constructed in a way as to allow me to sit next it it and to easily see and to hear and to feel connected to the religious service that was being conducted simultaneously by the men on the other side of the mechitzah.
Over the years, the women’s section of the Kotel has been made smaller and smaller. The mechitzah has been made increasingly higher and so dense that it is no longer possible to see through to the men’s section - thus making it extremely difficult, if not impossible, for a woman to feel herself included in the full service (including Torah reading) that is now only allowed to take place on the men’s side of the Kotel.
You ask whether the administration of the Kotel in this regard should best be left to Israel’s internal political and legal channels. This is a very good question to which I would respond as follows:
The Women of the Wall, who define themselves as a group of Orthodox women, although other women are certainly a part of the group, have been coming to the Wall for over two decades to pray as is their custom, in an all-women’s prayer group, and have worked through the political and legal channels in Israel to maintain their right to pray with a Torah scroll, donning tallit (prayer shawls) and tefillin (phylacteries), and singing aloud.
Personally, I have long ago found that egalitarian prayer is the spiritual path that I choose for myself. Nevertheless, I believe the Women of the Wall have every right to pray as they choose at the Kotel. I also believe that imputing negative motives to their prayer is not helpful and can easily lead to the increase of “sinat chinam” among our people. Let’s remember that only God knows with certainty what is in the hearts of others. In the words of the prophet Jeremiah (17:9-10), “Most devious is the heart...who can fathom it? I, the Lord, probe the heart, search the mind….” Let’s also remember that the Torah is a Torah of peace, as we read in Proverbs (3:17): “Her ways are pleasant ways, and all her paths, peaceful.”
While I believe that there should be provision made for those who feel they require a mechitzah for prayer - Women of the Wall and others - to have that opportunity to pray at the Kotel, I also believe that there should be time and space allotted at the Kotel for other forms of Jewish prayer. There is, in fact, plenty of room at the Western Wall to allow for various forms of Jewish expression and prayer to take place respectfully, side by side.
Most recently, Israeli court rulings have upheld the right of Women of the Wall to pray as they are accustomed to praying, in the women’s section of the Kotel. And, I believe that this ruling upholds a basic human right of a person to pray in the manner that they find meaningful, at the Kotel.
But, should diaspora Jews voice an opinion in this manner?
This question raises the issue of the appropriate amount of discussion of Israel by those Jews who are not Israeli citizens.
The Declaration of Independence of the State of Israel includes the following paragraph:
“WE APPEAL to the Jewish people throughout the Diaspora to rally round the Jews of Eretz-Israel in the tasks of immigration and upbuilding and to stand by them in the great struggle for the realization of the age-old dream - the redemption of Israel.”
Israel is defines herself as both Jewish and democratic and presents herself to the world and to the Jewish community in the diaspora as the homeland of the Jews. As such, Israel turns to Jews in the diaspora for support and for love. And, we are indeed, partners with Israel, in the sense that we have a stake in her welfare and we share in helping Israel become all that she can be for the sake of Israel, for the sake of the Jewish people, and for the sake of the family of nations that make up our world.
As long as our discussion of Israel is one that is grounded in love and support for Israel and for her basic right to exist as one of the family of nations in the world; as long as we identify with the vision of Israel as a work in progress and see ourselves as partners with her, we can and should voice an opinion about matters that touch on our own connection with Israel.
It is precisely because Israel presents herself as being central to our identities, and precisely because Israel is a democratic and Jewish State, that we have a voice, a say, in what happens in Israel. Only citizens of Israel have a vote. But, we have a voice, especially, when it pertains to matters that go the heart of our self definition as Jews.
Thankfully, because Israel is a democracy, and a Jewish one at that, voices of support and love can be heard and respected when they critique, as well as when they applaud successes and contributions of Israel to the Jewish people everywhere and to the entire world. This is part of the strength, the inspiration, and the leadership of Israel in a world that so greatly struggles, still in our time, to find “darkhei noam” - ways of pleasantness and avenues of true peace and justice in which to walk.
May Israel continue to flourish and to inspire! May senseless hatred decrease,
and may the blessings of greater love and understanding permeate our lives and the lives of all those around us speedily and in our time!
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Question: Does a funeral arranger (who is in constant contact with the deceased, caskets, etc) remain in a state of permanent uncleanness? Are there certain practices or principles that ought to be observed from a Jewish perspective as regards shaking other people's hands, handling food etc, or is regular washing of the hands acceptable?
I concur with the responses of both my Orthodox and my Reform colleagues on this matter. It is a zechut, a privilege, to work with dedicated people who take care of the needs of the deceased with care and with respect. Although there is a custom to wash hands upon leaving a cemetery, there is no prohibition of shaking hands with anyone who is present at the cemetery even prior to the ritual hand washing. The customary ritual washing of hands upon leaving the cemetery reinforces the fact that Judaism and Torah regard life as a holy gift from God - a gift which is to be cherished and appreciated, even in the face of death. When confronted with death, our task is to take care of the deceased with respect and to be of comfort and support to one another and particularly to the mourners.
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Question: My son wishes to volunteer to help disabled children in a program that takes them in a pool in a local church. Given halacha re: entering churches and mixed swimming is this permissible?
You have raised two concerns regarding your son’s wishes to volunteer to help disabled children in a program that takes them in a pool in a local church; first - the permissibility of entering a church, and second - the question of mixed swimming.
On the question of entering a church, I refer you to the four teshuvot posted on Jewish Values Online in response to the question: Is a Jew permitted to enter a church, mosque, cathedral, temple, or the site of any other faith?There you will find an excellent treatment of this question from a variety of points of view.
In addition, in The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews, edited by Martin S. Cohen, in a chapter entitled: “Interfaith Relations,” Jeremy Kalmanofsky puts this question in a broader context and suggests that while a Jewish person may not practice Christianity, a Jewish person may enter a church as a guest during a worship service, and may certainly enter a church building “for wholly secular purposes, like meetings or public events (p.738).”
I could not tell from your question whether your son is an adult, or a child.If your son is not an adult, there would be no reason not to allow him to volunteer in this program unless you feel that your son would be spiritually uncomfortable as a Jewish person in that setting.If he is an adult, and he wishes to participate, there is no reason to object to his volunteering in the program.
As to the question of mixed gender swimming, several sources and values must be considered:
The prophet, Micah reminds us: "He has told you, O man, what is good and what the Lord requires of you; to do justice, and love mercy, and walk modestly (hatzne’ah lechet) with Your God (Micah 6:8)."Tzniuit, modesty, is a value often overlooked in life. Human dignity is related to our treatment of body, as well as of soul.
Whether mixed swimming in a particular context might be regarded as a negation of the value of tzniut, modesty, is very much dependent on communal norms.Many observant Jewish people would regard most swimwear as appropriate garb at a beach or at a pool, and would also consider swimming on a beach or in a pool, mixed or otherwise, as appropriate, especially if it is for therapeutic purposes.It seems to me that the program you are describing might well fall under that rubric.
Your son is to be commended for his desire to be of help to those in need, and there should be no objection whatsoever to your son’s volunteering in the program. The fact is that your son wishes to do a mitzvah in helping disabled children, and in doing so as Jewish person, your son also brings honor to the Jewish people.
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Question: Is it a Jewish value to support the notion that government should do more to reduce the gap between the rich and the poor?
Judaism holds up before us a vision of an ideal society in which there would not be any “evyon” [needy person] among us (Deuteronomy 15:4). And yet, until such time as we achieve that ideal, Judaism teaches us to take responsibility for the poor, spelling out for us practical steps designed to train our hearts and minds to compassion and caring (Deuteronomy 15:11).
To this end, the Bible included specific commandments, including the mitzvot [commandments] of pe’ah [leaving the corner of the field for the poor] and leket [fallen sheaves of grain] which was to be left on the ground for the poor during the harvest.
These, and other Biblical commandments relating to the religious obligation to care for the needy in a primarily agricultural setting, were expanded in the Rabbinical period and adapted to urban settings as well.
Realizing that individuals need to work together to attain the level of caring that the Torah envisioned for the poor, Jewish communities established various societal mechanisms to feed the poor on a daily basis, to aid indigent newly weds, and to care for the deceased.
In the Middle Ages, Maimonides (Mishneh Torah: Hilkhot Tzedakah 10:7-14) outlined eight levels of giving, emphasizing the need for individuals to contribute to those in need at whatever level they could sustain. At the top of the ladder of giving, Maimonides placed the inspiring goal of raising up the needy person to a level of economic self-sufficiency.
While not losing sight of the ideal, a society in which none are needy, it is important to keep in mind that many elements affect the gap between rich and poor and that in the past, as in the present, no individual, community, or government, can be expected to provide unlimited support while retaining its ability to serve effectively in the future.
So, for instance, In the United States today, one of the many elements that affect the economic gap between rich and poor is the issue of health care. In relation to this one element, see Rabbis Elliot N. Dorff and Aaron L. Mackler’s “Responsibilities for the Provision of Health Care” in Responsa1991-2000: The Committee on Jewish Law and Standards of the Conservative Movement, Rabbinical Assembly, NY, 2002 pp. 319-336.
This responsum first addresses the responsibility of patients and of their families, then it addresses the responsibility of physicians and of other health care professionals. Part III of the responsum, pp. 330-336, “The Responsibility of the Community,” reveals a thoughtful discussion of the legitimate goals and expectations we may have of our communities versus the limitations that necessarily must be taken into account, if community is to function effectively on its many levels of service to the public.
To circle back to your original question, you ask: Is it a Jewish value to support the notion that government should do more to reduce the gap between the rich and the poor?
Certainly government can and should play an important part in reducing the gap between the rich and the poor since the goal of caring for the poor and of enabling them to live in dignity is both an individual and a shared communal Jewish value. However, reducing the gap is not intrinsically a governmental task as opposed to the task of individuals, of local community organizations, or of the private sector and, historically, Jewish communities have employed a combination of resources to achieve our shared communal goal.
The Jewish values of human dignity and mutual responsibility should guide us as we search for practical ways in which to be as effective as possible in caring for the needy amongst us, given the particular circumstances of our times.
Hopefully, the debate surrounding the question of who is responsible: the government or the private sector – will not derail us from our true objective – relating to the needy among us with respect, with an open hand and with an open heart.
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Question: I am an adult woman with a developmental disorder (autism/asperger's Syndrome). I have two young adult children who both also have this disorder. It is genetic in our family. What does the Torah/Talmud say (if anything) about such disabilities and how disabled people should be treated?
There is a growing awareness of Autism and Asperger’s Syndrome in Jewish communities, and programs aimed at raising awareness and encouraging inclusion are being developed and put into action. Part of our heightening awareness is the understanding that there are great variations in the life experience of people with Autism or Asperger’s Syndrome.Some folks on the spectrum have a hard time finding their place within our systems, whether it is in school, in social settings, in work settings or in religious communities.Others find their way more easily.Some systems are more flexible.Others are more rigid.
Although Torah excluded physically disabled priests from certain parts of ritual service in the Sanctuary, the Torah also teaches us: “Lifnei Iver lo ti’ten michshol [You shall not place a stumbling block before a blind person]” (Leviticus 19:14).We are to exercise special care to create safe space for disabled people within our midst.This same teaching may also be interpreted as encouraging us to make efforts to create safe social space within our communities.
In rabbinic literature, people who were considered unable to understand enough to live independent lives were exempt from some ritual and civil obligations.So, for instance, blind or deaf people were excluded from testifying in Jewish courts of law or from certain ritual honors in the synagogue.As our understanding of various disabilities changes and as technology enables disabled people to become more independent, Jewish tradition is opening doors for greater inclusion and participation.For greater detail, see the Chapter “Individuals with Disabilities” written by Edward M. Friedman, in the book, The Observant Life, edited by Martin S. Cohen.
The most basic teachings of Torah remind us that all people are created in God’s image and that obligations and responsibilities should appropriately take into account our abilities, our capabilities, and our disabilities.
There is a wonderful Midrash that explains why Torah teaches us that we are all descendants of Adam and Eve. It is so that no one human being can claim: “My father is greater than yours”. It is to teach us that no matter who we are, we are all God’s children.
While inclusion is a goal, in any particular case, there might also be competing goals and obligations that must be considered. For example, Jewish tradition has sought to balance the needs of the public with the needs of the individual.We navigate in this complex world trying to find the best solution for all. None of us is perfect. Yet we tend to categorize, generalize, cater to what we see as the norm.
By telling us the story of Moses, who became our greatest teacher and leader in ancient times despite his own perception that his stammer would hold him back, the Torah is encouraging us to see people with disabilities as potential leaders, as sources of blessing, and as people who can be in powerful relationship with God and with community.
Another important insight is found in the Bible in Proverbs 22:6:“Chanoch la’na’ar al-pi darko [Teach a youth in a way that is appropriate for him/her].”Ideally, education and values should be communicated to each of us, taking into account our particular abilities, capabilities and disabilties, in a way that will be meaningful to us.
Finally, our rabbis created a special blessing: “….Meshaneh HaBeriyot [Praised is God, ruler of the Universe,who Fashions People in Various Ways] to be recited when we encounter a person whose appearance reminds us that God created human beings in a variety of ways.This blessing is not only a reminder that we are all created in the image of God, it is also an expression of wonder and awe at the diversity that exists within the world of human beings that God created.
All in all, Torah teaches us to be aware and to be helpful.
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Question: I had a child with a Jewish man 33 years ago. At the time he wanted me to get an abortion, but I did not, and I did not tell him. He just found out of our son's existence a year ago.
What if any are his obgligations to this child? He left when he found out I was expecting. We are now in contact with each other, and he came to meet his son this last month. Is this child entitled to have his father's last name? The child has always known who his father was. I raised this child by myself as I don't believe in abortion. His father and I do talk often now. For a lot of years I had no way to contact his father. didn't know where he was, but recently I found him and told him he has a son. I am not Jewish and don't know the laws in that faith, or if he has any obligations to his son. Any answers would help me. Thanks.
I sense, in your words, both a desire to look toward the future now that you and your son are in touch with your son’s father after so many years of your being the only parent in your son’s life, but also some pain and confusion as to the way in which this situation evolved.
From what you write, I am not sure whether your son is now independent or whether he is still dependent upon you. What seems clear to me is that you have been blessed with a son who is now an adult. You have raised him and carried all the parental burdens and responsibilities for him on your own until now. But, you have let him know who his father is from the very beginning. Now your son and his father have actually met, I can only hope that, over time, the relationship between them will become more and more meaningful and will add an important dimension to your lives.
One of the things that I most appreciate about Judaism is that it gives us space to grow. We can all make amends for transgressions and for omissions we may have committed in our past, and we can adjust our course throughout life. The fact that we made mistakes in the past, does not preclude us from spiritual atonement or from strengthening our connection with God and with our fellow human beings in the present. The message is that we can try to move through our pain and suffering and we can always hope to find joy in creating a better environment for ourselves and for others in world.
Interestingly, one of the most powerful expressions of that kind of hope and promise is found in the prophetic words of Malachi (Chapter 3:23-24) letting us know that a day will come when Elijah the Prophet will “restore the hearts of parents to their children, and of children to their parents.” This vision, which gives expression to a heartfelt yearning for reconciliation, places family connections at the very core of Jewish tradition, as it is read each year on Shabbat HaGadol, the Sabbath immediately preceding the celebration of Passover. Yet, we know that there are often challenges to this ideal. We know that, at times, we are plagued by difficult realities as we navigate the deep waters of familial relationships.
You ask what are the father’s obligations to his son. A parent’s obligations to a young child are different than those of a parent of an adult child. The primary parental moral and religious obligation of maintenance - making sure a child has food, clothing, shelter and education are the obligations of a parent to a young child.
We can see from discussion in the Talmud that in ancient times it was assumed that fathers have a moral obligation to feed and to support their children (Babylonian Talmud, Ketubot 49a-49b). Nevertheless, as it became apparent that not all fathers lived up to this ideal, the Sages began to discuss and to define legal obligations of fathers toward their children. And so, for example, we read in the Babylonian Talmud (Kiddushin 29a):
“The father is bound in respect of his son, to circumcise, redeem, teach him Torah, take a wife for him and teach him a craft. Some say, to teach him to swim too.”
Sages effectively extended the obligation of a parent to support a child beyond those early years by invoking the laws of charity and reiterating that the religious obligation to give charity begins with one’s closest relatives.
When one’s child becomes an independent adult, the obligations of the parents in relation to the child adjust accordingly. So, for instance, in childhood, the obligations are largely obligations of the parent toward the child, but with an adult child, there are mutual obligations of respect and of support between parents and children. And, Jewish tradition teaches us that the adult child is obligated to honor and revere his/her parents.
You ask whether your son is entitled to his father’s last name. If by that you mean to ask whether he is recognized as his father’s son, then the answer is that in Jewish tradition carrying a father’s last name is not the test, nor is it proof, of relationship.
Religious ritual rights that traditionally devolve from a Jewish father to his son, such as belonging to the Priestly lineage, or to the tribe of Levi, do not devolve to a child who is not Jewish and Jewish tradition regards the child’s religious status to be determined by the religion of the mother. However, the obligations of child support and education apply to all children, regardless of their religious status (see Responsa of Mishpetei Uziel, Volume 2, Yoreh De’ah, 60).
For more detailed information on the Jewish approach to abortion, as well as on the obligations of parents toward children, see the relevant sections in the book: The Observant Life: The Wisdom of Conservative Judaism for Contemporary Jews, edited by Martin S. Cohen and Michael Katz.
It is important to note that Jewish tradition includes the concept of dina d’malchuta dina - respect for the laws of the land in which we reside. Therefore, if there are, in your particular circumstances, secular legal obligations that would devolve upon a father in relation to his adult son, those legal obligations are to be respected and taken to heart. As I am not an expert in the secular legal obligations that may or may not exist in this case, I cannot advise you on that. I can only say that it would be my hope that the newly found connection between your son and his father will support the familial ties and strengthen all of you emotionally and spiritually.
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Question: What is the connection between the Land of Israel, the natural cycle, and Jewish practice? Especially for Jews living outside the land of Israel, is this still important?
In looking to understand the connection between the Land of Israel, the natural cycle, and Jewish practice we must plunge deeply into the world of Jewish imagination and spiritual life to examine how our Jewish holidays help us translate our values into reality.
The Land of Israel has been at the heart of Jewish imagination, thought, spiritual teaching, and Jewish yearning since the dawn of our history.It has been central to our visioning even though the Diaspora has been a part of Jewish life and destiny for thousands of years.Certainly, our prophets taught us that God is everywhere. In the words of the prophet Malakhi (1:5): "Great is the Holy One beyond the borders of Israel”.Yet, Israel has always been, and still remains, special to us.Every Passover Seder around the world ends with the words: Next Year in Jerusalem.
The Torah expresses the uniqueness of Israel by assigning us special mitzvoth hateluyot ba'Aretz, special commandments that are to be fulfilled specifically in the Land of Israel.And, in regard to Israel, we read in the book of Deuteronomy (11:12): “It is a land which the Holy One your God looks after, on which the Holy One your God always keeps an eye, from beginning to year’s end”.
Indeed, the values associated with our three Pilgrim Festivals are intrinsically tied to the seasons of the year as they occur in nature in Israel.Thus, Passover, the holiday marking the Exodus from slavery to freedom is also called “Hag HaAviv”– the Spring Holiday; Shavuot, the holiday associated with the giving of the Torah on Mount Sinai is also called “Hag HaBikurim”– the Holiday of the First Fruits; and Sukkot, the holiday associated with God’s loving protection and guidance is also called “Hag HaAsif”– the Holiday of the Ingathering of the Crops from the fields.Each of these holidays has at its base an agricultural theme associated with the Land of Israel, which our Sages coupled with historical and theological themes and their associated values.
Thus, throughout the ages, as Jews, we continued to place an awareness of Israel at the center of our spiritual lives and ritual observances.
Many of our Sages considered aliyah (the spiritual decision to live in Israel) to be a mitzvah.Others simply encouraged us to keep aliyahin mind as a religious aspiration.Yet, of necessity or by choice, some of our people live, and have lived throughout the centuries of our history, outside of the Land of Israel.
During the period of the Babylonian exile, the prophet Jeremiah (29:4-7) told our people in Babylon that it was God’s will that they settle into their new homes and build their lives as integral parts of their new environment.But, he also made a point of reiterating his belief that we would one day return to the Land and rebuild our lives there (Jeremiah 32:9-15).
Today, we are blessed to be living in a time when half of the Jewish people in the world reside in the modern State of Israel.One of the most important ways for us to remain connected to one another as Jews no matter where we live is for us to retain the observance of the Jewish holidays - and especially those festivals that tie us to the reality of Israel's seasons. As we experience a different physical reality in the Diaspora, these holidays remind us not only of our brothers and sisters who live in Israel and of our connection to them, but also of the fact that no matter where our people have lived in the past, Israel was always at the center of their spiritual consciousness.
Israel is a work in progress.Today, more than ever, the vitality of Israel as our spiritual center depends upon our ability to "feel" the reality of Israel even from afar – to appreciate the gift and the blessing of Israel as she is today – and to imagine what Israel might yet become as we continue to be a part of her future.Celebrating holidays that are tied to the seasons as they are experienced in Israel, powerfully connects us to our past, anchors us to our present, and speaks to our future as one people dedicated, through our Torah and ideals, values and beliefs, to a better world for all.
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