Question: How does Judaism view the occult and "new age" practices and ideas? For example, Tarot cards, ceremonial or folk magic, or astrology. I don't believe these things have actual supernatural powers, but I do find a lot of symbolic value in them. Provided one is not worshiping other gods or practicing another religion, can one be a Jew and still take part in these things for self-exploration or purely out of curiosity? If not, where would a Jew draw the line today?
As I child, I can remember reading three sections in the newspaper- sports, comics, and my horoscope! I used to love to read what "was going to happen" to me on a given day and found the practice interesting and amusing. As I grew in my observance and practice of Judaism, I realized that consulting things such as Tarot cards, astrology, or even mediums could be considered to be problematic from a traditional perspective. After all, the Torah is fairly explicit: Let no one be found among you who consigns his son or daughter to the fire or who is an augur, a soothsayer, a diviner, a sorcerer, one who casts spells, consults ghosts or familiar spirits, or who inquires of the dead (Deuteronomy 18:10).
On the other hand, as Rabbi Eli Spitz reminds us in his book entitled Does the Soul Survive, the book of Samuel contains a narrative about King Saul consulting with a medium (the Witch of En-Dor) to communicate with the dead (1Samuel 11-15), and the Talmud is extremely narrow in its understanding of what constitutes the prohibition of communicating with the dead (Sanhedrin 65b). Rabbi Spitz teaches that until the 13th century, our tradition was quite strict when it came to issues related to necromancy. However, as Jewish mysticism grew to be a more significant force in our tradition, and as Hassidism grew into being in the 18th century, there was a greater leniency when it came to these practices. There are even sects of Hassidim today who visit graves of the deceased to pray, or ask for help with every-day problems. That communicating with the deceased was tolerated, if not accepted, is evidenced by the fact that it is codified in the Shulchan Arukh, the 16th century code of law:
To cause a sick person to swear that he will return after his death to tell him [his living friend] what he will ask him is permitted. And there are those who even permit [asking a question of the dead] after his death if he doesn't address the body of the dead, but only his spirit (SA: YD, 179:14).
As Rabbi Spitz teaches
In sum, several major streams of Judaism permit calling on the spirit of the departed and the use of mediums. The biblical prohibition against necromancy is limited to calling on the dead as an idolatrous religious act, evidenced by rituals such as special incantations, clothing, or incense....Jewish tradition also discourages the use of mediums to foretell the future, for to do so contradicts the basic Jewish tenets of free will and individual responsibility for the future (108-109).
In the end, it seems clear that when it comes to these issues, there is certainly Jewish grounds to permit some of these practices- especially if you are "not doing so for religious purposes, but rather for purposes of self-exploration or curiosity." However, I have two notes of caution. First, using these practices to try and predict the future, or somehow absolve oneself of responsibility claiming that these things are simply "in Gods' hands" would be problematic for a tradition that places free will at the center of responsible human behavior. Entertainment and curiosity are one thing. Making life decisions based on consulting with spirits is something entirely different and Jewishly problematic. Second, speaking personally, just because I have permission to engage in these practices as a Jew does not mean that I should actively seek them out. As a Jew, I also resonate with the Torah's reminder that "the hidden things belong to Adonai our God, but the revealed things belong to us and our children... (Deuteronomy 28:29)." In other words, as a person of faith I believe that there are some things that are simply beyond my comprehension and understanding.
Click here to view all of the answers for this question.
Question: How can I earn (re-gain?) trust if I lied to a loved one? How do I tell the truth after a lie if no one trusts me? [JVO Kids: 4-6]
Part of what it means to be Jewish is to own up to past mistakes and always try to do the "right thing." As the Torah tells us in the book of Deuteronomy (6:18), we should always try and do what is "straight and good in the eyes of God." Doing the right thing is sometimes difficult and can take a great deal of effort and courage on our part. Perhaps that is why the rabbis teach that a "hero" in Judaism is to be able to control our negative traits (Pirkei Avot 4:1).
So, what do you do if you lied to someone that you love and they no longer trust you? The first thing that you need to do is apologize for lying to them and ask for their forgiveness. Our tradition teaches that the only person who can forgive you for a wrong that you committed against them, is the person who was wronged. Once you have asked forgiveness, you can only hope to regain their trust by showing them that you have changed through your actions and words. It may take a while for them to trust you again, and they may not be so quick to forgive you- but while you cannot control their actions, you certainly can control yours by trying to do the right thing.
The question of "how" you can tell the truth after a lie if no one trust you is relatively simple. Whether or not someone trust you is irrelevant. It is always up to you strive to tell the truth. It may take some courage, but you can tell the truth simply by choosing to do so and following through. While there are a few exceptions- particularly when it comes to saving someone else from being embarrassed- Judaism teaches that we must always strive towards honesty in our interactions with others. In the end, our tradition reminds us that we must be able to go to sleep at night with a clean conscious and an honest soul.
One more thing- Never be afraid to admit that you do not know the answer to a question. The Talmud reminds us to teach our tongue to say, “I don’t know,” lest we invent something and be trapped (in a lie) (BT Berakhot 4a). If you can learn to say "I don't know" throughout life instead of making up answers to a particular question- you will be much better off.
Click here to view all of the answers for this question.
Question: In Judaism, when someone dies, how soon can/should you donate their clothing?
During the yizkor service, when we memorialize our loved ones, we ask God to remember them, and we pledge to give tzedakah on their behalf. After someone dies, a common Jewish prayer is that his or her memory should live on, "as a blessing." I believe that both of these concepts can shed light on your question.
Judaism values acts of tzedakah, monetary and otherwise, and understands that even though a person no longer walks this earth, their values as well as their possessions still have the potential to make a difference in this world. With that in mind, I would suggest that the family take some time to consider an appropriate place to donate the clothing and then do so as soon as possible after the period of shiva has concluded. I would also suggest that the clothing be specifically donated in his or her memory. Waiting until the shiva period is over allows you to take time to mourn and remember your loved one. And then, as you begin to walk back into your daily life without him or her, this donation would be something tangible to ensure that their memory and presence will continue to be found in this world.
There is also a strand of the tradition that talks about acts of tzedakah serving as "atonement" for the deceased. You may or may not believe that your acts are causing God to forgive your loved one for any misdeeds in the world to come, but the notion that your actions are connected to your loved one's existence beyond this world is powerful as well.
Click here to view all of the answers for this question.
Question: May a couple who have been converted in Masorti (connected with Conservative) Judaism celebrate a Jewish marriage ceremony in an Orthodox synagogue?
The short answer to this question is: it depends if the rabbi of the Orthodox synagogue considers the conversion valid.
There are several requirements for a conversion to Judaism. They are mikvah (ritual immersion), brit milah or hatafat dam brit (circumcision or taking a ritual drop of blood from a circumcised male), and kabbalat ol malchut shamayim (acceptance of the yoke of the kingdom of heaven). Men are obligated to fulfill all three requirements and women, clearly, are exempt from brit milah or hatafat dam brit.
One of the biggest differences between an Orthodox standard of conversion and a Conservative one lies in the definition of kabbalat ol malchut shamayim. This concept means that the individual undergoing the conversion must spend a period of time studying the Jewish tradition and be prepared to take on the obligations and responsibilities of a committed Jewish lifestyle. But what exactly does that mean? Does the person have to pray three times a day, observe all of the Jewish holidays, observe all of the laws of Shabbat, and commit to keeping kosher to one specific standard? In short, what is the "check list" for determining whether or not one has "committed" themselves to an active Jewish lifestyle? What defines kabbalat ol malchut shamayim? This is the main question that may lead to a difference of opinion between a Conservative rabbi and an Orthodox rabbi on whether or not the conversion is valid.
Another difference of opinion about the conversion's validity may center around witnesses. The qualifications for who can be a witness to the mikvah, and who can sit on the rabbinical court might be different for an Orthodox or Conservative rabbi. The qualification of a witness (their level of observance, their gender) might call into question the validity of the conversion for the Orthodox rabbi. Additionally, as we are talking about an adult, there may be differences of opinion surrounding who is permitted to perform the circumcision (if needed). Does it have to be a mohel (one who does ritual circumcision), or can it be a doctor who is Jewish and well versed in the laws of ritual circumcision?
I would imagine that each of these questions (and perhaps a few others) would be important to the Othodox rabbi because he would have to determine whether or not the convert asking to be married was Jewish according to his understanding of Jewish law.
Needless to say, this is an extremely sensitive issue for all involved. A Conservative rabbi may have questions about a Reform conversion much as an Orthodox rabbi would have questions about a Conservative conversion, I understand the challenges of this issue. I would hope, however, that this decision would be handled with the utmost sensitivity, care, and with an eye towards striving to bring this couple closer to Judaism and a Jewish lifestyle -- something they clearly value. In a time where there are fewer couples who even think to ask to be married in a synagogue, all of us, regardless of denomination, should approach these tasks with integrity and sensitivity as we seek to bring Jews closer to their Judaism.
Click here to view all of the answers for this question.
Question: How should someone in the modern world fulfill the mitzvah for every Jew to write his own Torah scroll? If it's figurative or outdated, what's the modern-day equivalent? If one fulfills it literally, by commissioning or writing a Torah, can the Torah be donated or loaned to a synagogue, or must one retain ownership of one's Torah?
This is an interesting question. I do not think that I would call this mitzvah figurative or outdated, though there are not many people who do not have the opportunity to fulfill this mitzvah, as writing a Torah involves years of practice and training to become a sofer (scribe). Assuming one had the skills and/or desire to become a sofer, I imagine that he or she could fulfill this mitzvah quite literally by writing a Torah. As that is not the case for most of us, the modern day equivalent would be to commission the writing of a Torah by a scribe.
Frequently today, when synagogues commission a Torah, it is used as a wonderful way to build community and to offer a tremendous educational opportunity for its members. It often involves having the scribe help individuals from the community actually fill in one of the Hebrew letters in the scroll. It is probably debatable whether each individual that participates would be considered to have fulfilled the mitzvah of writing a Sefer Torah in its entirety, though one might be able to argue that the Sofer is acting as a Shaliach Mitzvah (emissary doing a mitzvah on behalf of someone else) in this case.
If a Torah was written or commissioned by an individual, he or she certainly could donate or loan it to a synagogue. Whether the Torah is being used by the individual for study or used by the broader community for study and ritual chanting, does not seem relevant to fulfilling the obligation.
Click here to view all of the answers for this question.
Question: Hi. I have been dating a boy 7 months now and we were planning on marrying until we found out that my great grandmother on my father's side's conversion was done wrong which makes the rest of the family down not Jewish on that side. The problem is the boy I am dating is a kohen (Priest, descendant of Aaron). Would an orthodox rabbi marry us? I have very severe heart problems and every time I have to think about not marrying him it stresses me to the point that I have to go to the hospital and receive IV medicine if not worse. What can we do?
First of all, I am sorry for all of the stress that this has caused you.
As far as your question, there are a few things to think about. If the "questionable" conversion is on your father's side, and your mother is Jewish, then by Orthodox, Conservative, and Reform standards you are considered Jewish. I am speaking technically here, and this does not take away from the emotional, and spiritual challenges that such a discovery might bring about for your father, his family, and your family. For that discussion, I suggest you sit down with a rabbi who you trust to help your family work through these issues. It is also important to have a good understanding of what was "wrong" about the conversion. Is it something that all rabbis would have a problem with? Only Orthodox rabbis? Only some Orthodox rabbis?
But back to your question—(1) If your mother is Jewish, you are Jewish. (2) I do not see why an Orthodox rabbi would not marry you to a Kohen. Traditionally, there were issues with a Kohen marrying a divorcee or a convert- but neither is the case here. You are Jewish because your mother was Jewish and nothing about your status should effect the status of your fiancé’s Kehunah (priesthood).
One other note: I would suggest that you and your fiancé use this as an opportunity to discuss your own feelings about your Judaism, what your Judaism means to you, what type of Judaism you want to bring into your life together. Check out some of your local synagogues, talk with your friends, meet some rabbis in your area- and then decide what feels like the best place for you to begin your Jewish life together.
Good luck and Mazal tov! I hope that all works out for you and your fiancé.
Click here to view all of the answers for this question.
Question: What is structured (fixed) prayer all about in Judaism? Can’t we just speak directly to Hashem (G-d) in our own words and language?
The short answer is: Yes, but don't throw out the baby with the bathwater.
For as long as tefilah, Jewish prayer, has been around, there has been a tension between "keva" (fixed prayer) and "kavanah," (personal/ spiritual intention). On the one hand, we are taught that there are certain prayers that we are to say in any given setting. When we eat food, finish a meal, see a rainbow, hear lightening and thunder, wake up each morning, or go to the bathroom, there is a "fixed" prayer that we are taught to say.
On the other hand, legally speaking, the prayers that we are "required" to say each day are actually a small fraction of those that are included in our daily liturgy. Additionally, the Talmud contains many discussions -- with conflicting answers, by the way! -- about whether or not one has fulfilled their obligation to prayer if they said the words with, or without, the proper intention.
Clearly, the tension between just exactly "how" to pray has been around for a very long time. And ideally, prayer should come from the heart. There are many beautiful stories about this, like the ignorant shepherd who does not know the "traditional" words to the prayers, or the child who plays the flute on Yom Kippur because he does not know the liturgy, or the child who sings the aleph-bet from the back of the synagogue on Yom Kippur hoping that God will put the letters together. Each story reminds the listener that God hears all of our prayers, and that prayers that come from the heart are as valid as prayers that come from the siddur. The following two Talmudic texts make this point as well:
What is service of the heart? It is prayer. Baylonian Talmud, Taanit 2a
Prayer should not be recited as if a man were reading a document. R. Aha said: Anew prayer
should be said every day. Jerusalem Talmud; Berakhot 38a
And yet, there is a reason that we have a siddur filled with beautiful liturgy and prayers that have been offered for thousands of years. As my teacher Rabbi Neil Gilman says, our fixed liturgy "gives us the words to express what might otherwise be inexpressible." In the words of Abraham Joshua Heschel, prayer is supposed to help us regain a sense of "wonder" in our lives (Heschel, Man’s Quest for God, 5). It is supposed to sensitize us to God's presence in our lives, helping us recognize that the seemingly "ordinary" moments of our day are indeed holy and "extraordinary," and facilitating our discovery of the ways we can help God create a better and more perfect world. Personally, I would not have this type of reflective and moving experience on a regular basis were it not for the siddur. I would not remember to be grateful for a new day, each and every day, were it not for the proscribed "Modeh Ani" prayer and "morning blessings" that we are taught to say each day.
So yes, take time for personal prayer, but I invite you to do so in the context of our beautiful, rich, and thoughtful liturgy. Each time you look at a prayer, ask yourself what it says, what it means, and how it might relate to you. And then ask God for help. Prayer takes practice, and patience, but with persistence, a regular prayer life based on a balance of fixed and personal prayer, can transform our daily lives. As we say in the beginning of each Amidah:
God, please open our mouths so that we might declare your praise in the world and in our lives.
Click here to view all of the answers for this question.
Question: I recently lost my 23 years old son, suddenly and unexpectedly. I am inconsolable. Friends from school, work, and the neighborhood that are Afro-American have shown great love which I appreciate more than words can express, but they don't know of our different customs. I am getting cards with cash in them to help pay for the funeral. I am very uncomfortable. I don't want to insult anyone. Gentile fiends are also sending traditional Christian baskets with floral arrangement of lillies, etc. What should I do?
First of all, I am very sorry for your loss. I pray that God grants you comfort.
In terms of your specific question, the difficult thing here is that your friends and community members seem to want to help and show you that they care. The question is, how do you acknowledge that you value their gesture, even if the actual "help" is not really that helpful, and may even make you uncomfortable?
Jewish tradition believes that honesty is extremely important, but there are certain exceptions. Most notably, one is allowed to be less than truthful in order to save another person public embarrassment. Taking things even further, the Talmud goes so far as to equate publicly shaming your neighbor (malbin pnei chavero) with murder (Bab Metzia 58b-59a). With that in mind, while the gifts of these friends are not helpful, it would seem that you want to go to great lengths to avoid embarrassing anyone who was simply trying to help. Judaism also likes to dan le'chaf zechut, lean towards the side of merit and assume that these people are trying to do something that is a comforting gesture.
So, given that Judaism encourages us to assume good intentions and avoid embarrassing others, I would say that you simply should accept these gifts and put them to appropriate use. If someone gives you money for the funeral and you can actually use the money for that purpose, I would encourage you to do so. If you feel strange about accepting that type of gift, perhaps you could give the money to a charity that would have been meaningful to your son. In this particular case I am not sure that you have to share this decision with the person who gave you the donation as you don't want to embarrass or upset them. In terms of the flowers, I would simply accept them and thank the person for thinking of you.
On a different note--if you are not a part of a Jewish community, I would also strongly encourage you to find a place--perhaps a synagogue or a Jewish Family Services support group, that could be helpful to you during this difficult time in your life. Hopefully, such a community would both provide comfort, and familiarity when it comes to being supportive in ways that make you more comfortable during your time of mourning. Please feel free to e-mail me directly if I can help you make this connection.
Click here to view all of the answers for this question.
Question: Should we still be spending time and resources on prosecuting Nazi war criminals, many of whom are old and sick?
When it comes to Jewish values, there is no statute of limitation on pursuing justice. The two overarching principles that come to mind are:
Justice, Justice, shall you pursue. Deuteronomy 16:20
You are not obligated to complete the task, but you are not free to ignore it. Pirkei Avot 2: 21
The first text reminds us that we are to continually pursue justice throughout our lives. And the second text reminds us that while we cannot fix all of the problems of our world, we must never stop trying. It is with both of these texts in mind that I would argue we should absolutely still be spending time and resources prosecuting Nazi war criminals who are accused of some of the worst human atrocities of recent history.
Of course, when the accused are caught, they should be given a fair trial and hearing based on the evidence. We should remember even, and especially in cases such as this, that dan l'kaf zechut, giving someone the benefit of the doubt, prior to their proven guilt, is also a Jewish concept. And if found guilty, we must also remember that these individuals are still human beings and deserved to be treated accordingly even though their actions were beyond reprehensible.
Finally, this question goes beyond any one individual cases and gets at the heart of the type of society that Jews are called upon to create. (I would like to thank my colleague and fellow JVO participant, Rabbi Eric Yanoff for this insight). The introductory prayers on Friday night, the Kabbalat Shabbat service, are filled with references to a world that is judged by God with fairness, justice, and kindness. Each week, we pray for such a world only to remember that it is not yet here, and that it is our obligation to create such a society as we begin a new week. There is no statute of limitations on the holy endeavor of pursuing justice.
Click here to view all of the answers for this question.
Question: Is it permitted for a practicing Conservative Jew (or others) to follow a Western Sephardic minhag (customs, other than their own family's)? I am Conservative through and through, but follow a Spanish-Portuguese minhag at home and with children and grandchildren. I don't make an issue of this in the community (which is largely Ashkenazic, not Sephardic), but prefer to attend a Spanish-Portuguese synagogue during the High Holidays if possible.I feel the two traditions are very close. Please understand, I am clear that I am a Conservative Jew. Is there any problem with this?
Thank you for asking your question. I think that the answer lies in the very way that you asked the question and your use of the term "minhag." A minhag, or custom, is just that. It does not have the same status as something that falls under the category of "halacha" (law). I see no problem following a Spanish-Portuguese Minhag in your home, attending a Spanish Portuguese Synagogue, or embracing certain Spanish-Portuguese minhagim as a part of your practice (particularly if these minhagim come from your family tradition).
Of course, if any of these practices run directly counter to your understanding of halacha, an understanding that I know is driven by your relationship to Conservative Judaism, then I would suggest you consider whether or not it makes sense for you to uphold these contradictory minhagim. But otherwise, I don't see any reason that you should avoid incorporating them into your practice.
Click here to view all of the answers for this question.
Question: Labor union strikes can paralyze a local economy. What is the Jewish position on striking and work stoppages?
In the interest of full disclosure, I am by no means an expert in Jewish labor law. Fortunately, I have a very important book on my shelf, written by my colleague Rabbi Jill Jacobs and entitled There Shall be No Needy, that is a practical and useful resource for exploring our societal obligations to one another through the lens of our legal texts and traditions.
Before we can proceed to the specific question of striking and work stoppages, it is important to understand the overarching Jewish legal priority on giving everyone a fair chance at living a decent life.Rabbi Jacobs explains how this would translate to contemporary times:
In accordance with the assumptions of Ramban and Rambam, we can say that the wages set by a community should be sufficient for a person to support himself or herself, and on a single job with a forty-hour workweek. In American political discourse, this wage is commonly referred to as a "living wage...." The living wage has variously been determined according to estimates of the real cost of living in an area, 80 percent of the median income of the area, or approximately three times the cost of a two-bedroom apartment at fair market rent (Jacobs, There Shall Be No Needy, 121).
In other words, based on the thinking of two major medieval authorities, Rabbi Jacobs reminds us of the basic Jewish principle that everyone is entitled to receive a living wage for their labor. Jacobs further points out that Jewish scholars overwhelmingly permit workers to establish labor unions and there is ample precedent for workers to strike in order to enforce working standards, raise wages, or ease working conditions (Jacobs, There Shall Be No Needy, 125-127).
At the same time, it is also clear that Jewish law and tradition is concerned about everyone having a baseline of economic security. Therefore, my understanding is that, if the economic paralysis was temporary and could force a just improvement to working conditions of the laborers, a strike and work stoppage would be permitted and encouraged. If, however, the paralysis began to cause long-term economic problems for the larger society, those seeking better working conditions would have to carefully consider the circumstances and work to ensure that their actions were not putting others in a state of economic crisis.
Click here to view all of the answers for this question.
Question: In my spiritual journey to find what traditions are meaningful to me and enhance my understanding of Judaism, I've considered starting to cover my hair (I'm married). How do I reconcile my feminist values with Jewish ideas of Tzniut and practices such as hair covering?
Before answering your specific question, let me start by commending you for striving to incorporate more Jewish traditions, values, and practices into your life—something that is central to what living an active Jewish life is all about.The reason our Jewish legal system is described with the word “halacha” --from the Hebrew root word “to walk” -- is that Jewish life is all about walking—traveling the paths of our individual Jewish journeys, continually exploring the beauty and wisdom behind our tradition, and seeking to bring more holiness into our personal lives, into our relationships with others, and into the world around us.
In terms of covering your hair, I think there are a number of questions to consider.You could start by investigating the historical roots of this practice, in order to help give you a greater context and understanding of how this practice came into play, and what significance and meaning was originally ascribed to it.For example, you will find that some traditional sources explain that women’s hair was considered to be very erotic, and therefore had to be covered once a women was married in order to avoid any inappropriate temptation.Within the context of contemporary society, this perspective could seem outdated, irrelevant, and demeaning.That said, you may find some other traditional sources or explanations that make sense to you.
Once you consider the background, if you do find the roots of this practice in conflict with your contemporary sensibilities, you may then want to consider whether or not you are able to personally reinterpret this practice in a new light.Is there a way to “reframe” the practice so that it fits within your values and worldview?A wonderful example of how this “reframing” has played out in recent years is the resurgence of the mikvah.Though many women are uncomfortable with some of the traditional roots of the mikvah’s use, many individuals and communities have been “reclaiming” the mikvah through the application of contemporary values, practices, and understandings to this ancient tradition.This has led to exciting renewed interest in mikvah usage within liberal communities.
I recommend you then examine whether or not there is indeed a tension between your feminist values and the general Jewish concept of tzniut. On the one hand, some practices which fall under the category of “tzniut” (e.g. “Shomer Negiyah”--the practice of avoiding contact with members of the opposite sex, or “Kol Isha”—the practice of women not singing in front of men) have their roots in assumptions that are demeaning or degrading to women. On the other hand, not all elements of tzniut are necessarily in conflict with feminism. One might, perhaps, argue that modesty IS a very “feminist” value as it is ultimately all about self-respect.Modesty can be about treating yourself with the honor and dignity due to one who is made in God’s image.At its best, modesty, practiced by both men and women, can be a reminder that our bodies are not merely objects, but rather holy vessels that are meant to be valued as such.
With all of this in mind, I think that your consideration of the practice of covering your hair is an expression of the way you are obviously embracing the Jewish concept of “walking” and it is something you should be proud of, even as this exploration is bringing up an experience of internal conflict.
Click here to view all of the answers for this question.
Question: According to Jewish law and custom, may I buy a plastic Buddha head for a house decoration?
When it comes to idol worship, the Torah and subsequent Jewish texts are very clear. In Exodus 20:4-6, the second of the Ten Commandments prohibits the creation and worship of idols:
You shall not make for yourself a sculptured image, or any likeness of what is in the heavens above or earth below, or in the waters under the earth. You shall not bow down to them or serve them…
These words mark the distinctive Jewish notion of Monotheism, our belief in One God with no physical form or shape. Jews believe in a God who can be known through our appreciation of God’s creation, including and perhaps especially, humanity, but whose presence goes far beyond any physical representation that we could fashion.
In terms of the question here, there seem to be two issues that need to be addressed. The first issue is whether or not it is permitted to buy a plastic Buddha head for a house decoration, and the second is whether it fits into the spirit of a “Jewish home” (something that is much more subjective).
As for the first issue, the Etz Hayim Humash includes the following comment on the above mentioned Exodus verse:
..any material representation of divinity is forbidden. This does not prohibit artistic, representation, only the use of the images for worship (Etz Hayim Torah and Commentary, 443).
There are examples of synagogues dating back to the Rabbinic time period in which pagan symbols, such as the zodiac, appeared in beautiful decorative mosaics. (See: Jewish worship, Pagan Symbols, by Walter Zanger in Biblical Archaeology review published by the Biblical Archaeology Society). It seems that these pagan symbols were not prohibited because they were seen simply as art, and not looked upon as deities to be worshipped.
And herein lies the distinction: If a person is buying a plastic Buddah head purely for decoration, with no religious purpose attached to it, this artistic purchase would be permitted. At the same time, I would offer a word of caution: While it may be permissible to buy something with pagan associations for artistic purposes, you still should ask yourself if this decoration fits into your understanding of a Jewish home. When you walk into a Jewish home, are there things that you expect to see? Are there things that you do not expect to see? And in what category would you place the purchase of a plastic Buddha head for a house decoration?
Click here to view all of the answers for this question.
Question: Many of the movements, and even individual congregations, are writing their own prayerbooks/siddurim. Is this valid and inline with Klal Yisrael (All Israel) and other Jewish values?
The Jewish value of tefilah (prayer), dates back to both the Biblical and Rabbinic time periods. Originally, examples such as Moses’ prayer on behalf of Miriam (Numbers 12:13) or Hannah’s prayer to have a child (I Samuel 2) seem to flow from the heart without any “script.” Indeed, in Tractate Berakhot (31a-b), Hannah is held up as a model for Jewish prayer and we are taught that like Hannah, “one who prays must direct his or her heart.” In other words, kavanah (spiritual intention) has always been a critical component of tefilah. Numerous examples throughout Tractate Berakhot confirm that our liturgy began in a very fluid way. Yet throughout the years, the traditional liturgy became standardized, and by the 9th century we find Seder Rav Amram- the first comprehensive set of rules, regulations, and liturgy on which much of our modern day Siddur is based.
Historically there has always been a tension between keva and kavanah, fixed liturgy or rote prayer versus prayer that comes from the heart. And there are technically very few prayers that one is obligated to say in order to fulfill his or her obligation for prayer during each prayer service. This would suggest an allowance for flexibility within the tradition, and an opportunity for innovation.
Having said this, I would caution against dismissing the traditional liturgy. I am certainly in favor of liturgical modifications made in the spirit and style of the tradition, such as the insertion of the matriarchs in the Amidah. And there are occasions that call for innovation and creativity within a traditional liturgical context. But I think that it is a mistake to “replace” the traditional liturgy in its entirety, or dismiss large pieces of it as irrelevant. Our liturgy is beautiful prayer and poetry written over thousands of years, and at its core it is meant to help us learn how to connect with ourselves, our community and our God.
We should be willing to be creative and to add personal meaning to our prayers, and we can be innovative to a point, but we must also strive to strike a balance that honors the rich tradition of our ancient prayers.
In the original spirit of incorporating prayer into our daily lives, I would also add that whenever we pray we should ask ourselves what these prayers mean, and explore what implications the themes and messages in these prayers might have for the way in which we live our daily lives. In short, creativity is valid, and authentic, but let’s not give up on our ancient wisdom and poetry so quickly.
Click here to view all of the answers for this question.
Copyright 2020 all rights reserved. Jewish Values Online
N O T I C E
THE VIEWS EXPRESSED IN ANSWERS PROVIDED HEREIN ARE THOSE OF THE INDIVIDUAL JVO PANEL MEMBERS, AND DO NOT
NECESSARILY REFLECT OR REPRESENT THE VIEWS OF THE ORTHODOX, CONSERVATIVE OR REFORM MOVEMENTS, RESPECTIVELY.
