Reclaiming Nobility

A King had an only son. One day, the son went mad. He thought he was a turkey! He stripped naked, and sat under the table, picking at scraps of bread. The greatest physicians were summoned, but to no avail. Finally, a sage appeared, and told the King that he could heal his son. The sage stripped naked, and sat under the table as well. The prince said: "Who are you?" The sage said "Who are YOU?" "I'm a turkey!" said the prince. "I'm also a turkey!" The prince was delighted to have a companion. Soon, the sage motioned to have clothing brought to them. "Clothing?!?! Why clothing?!?! We're turkeys!" cried the prince. "And if we wear pants and a shirt, will we no longer be turkeys?" reasoned the sage. The prince was convinced, and they both got dressed. Then the sage motioned that they be brought real food. "Food?! We're turkeys! We eat scraps!". "Will we cease being turkeys if we eat human food? argued the sage. Little by little, the sage brought the prince back to being a prince.
It has been pointed out that this story is very similar to Kafka's "Metamorphosis" in which a prince awakes one morning to discover he has been turned into a cockroach. Both stories deal with what is ugly in the human condition. But there is a huge difference. In Kafka's story, the prince IS the cockroach, and must learn to function as a prince despite this. In Rabbi Nachman's story, the prince is really a prince, who has DELUDED himself into thinking he is a turkey. The essential NOBLE nature of a man is the reality, That which is ugly and lowly is an error of great proportion. The sage (Tzaddik) must teach the man how to reclaim his nobility. We are noble. May each of us discover this reality within, and arise from under the table!

Conversion to Judaism Part 4

Conversion to Judaism has been for many centuries a forbidden topic. In many countries, conversion was actually against the law, and the convert plus the rabbis who converted him were subject to the death penalty. This was true in Eastern Europe into the beginning of the 20th century. Many books written in Czarist Russia, whenever the word "convert' was used, would include a disclaimer that this existed only in ancient times. Therefore, discussion of this topic could not be public, as this would often mean death.
Among the rabbis of the Middle Ages who did discuss the issue, we find two basic approaches One approach was that the Torah is for the People of Israel. The occasional non-Jew who wishes to join us is welcome, but the people of the world, as a whole, would, at best, live in peace with their Jewish neighbors; not join them. The other view is that Judaism was meant to be a Universal religion. In the future all men and women will worship G-d in purity. But does this mean they will literally become Jews, or something in between?
RAMBAM seems to indicate that all will join in the faith, but not necessarily in the peoplehood of Israel. In the laws of Torah study, in discussing the traditional exhortation to not teach Torah to the nations (this was often met with opposition and violence),RAMBAM  says that this applies to pagans and those who do not recognize the truth of the Scriptures. For those who do, it is meritorious to teach them, so they may see what Scripture is REALLY saying, and be brought to the Truth. In his description of the Messianic era, he writes that Christianity and Islam were used by G-d as tools to bring the knowledge of the G-d of Israel and His Word "to distant lands and islands" where Jews never went, so that when the world is filled with the knowledge of G-d, all can then come to the true faith. Nevertheless, he doesn't insist on conversion, but acceptance of G-d and his Torah. Israel will always have a special place, as the "Kingdom of Priests".
A similar idea is to be found in the writings of Rabbi Nachman of Breslov. (1772-1810). He sees the primary task of the Tzaddikim (righteous, saintly people) as elevating the "fallen sparks" and returning them to G-d. He points out that this is hinted in the name Moshe (Moses). In Hebrew, every letter has a numeric equivalent. This is one method of Torah interpretation, and is called Gematria. The Gematria of the word "shmad" (apostasy/destruction) is 344. The Gematria of "ratzon" (good will Divine favor) is 346. The Gematria of Moshe is 345, right between the two. Moshe, and all righteous people, must be constantly involved in raising up the fallen and bringing them to G-d. This includes the fallen of Israel, who have become distanced from G-d, as well as the fallen sparks among the Nations. Rabbi Nachman stresses that we must be active in making Gerim. However, there are two kinds of Gerim. Gerim B'fo'al; actual converts who will become fully Jewish, and Gerim B'ko'ach; potential converts who will accept the seven Noahide laws, and "come close to the faith of Israel". He envisions a time when all Mankind will call upon the name of G-d. The three groups, baalei teshuvah (penitent Jews), actual converts, and those who "come close" all have a huge share in the final redemption, and G-d's plan for the world. He calls this process "the repair of the flaws in the altar". He stresses, however, that Jews, as well as those who become Jews, will have a far greater perception of G-d and Torah than can now be imagined. Those who "come close" will perceive G-d as Israel does now.
The Rabbi of Lubavitch, Rabbi Menachem M. Shneerson urged Jews who come into contact with non-Jews to speak with them about the Noachide laws, thus bringing all "close".
There were, and are, many who are uncomfortable about this, feeling that Torah is for Israel, the rest of mankind will become Noachides OF THEIR OWN ACCORD, and we should not be proselytizing in any way.
 It is vital to understand, however, that different views exist on this topic in the Torah community.
It must be understood as well that Jews who are not (yet) connected to Torah generally have an "ethnic" rather than a religious sense of identity, and have difficulty understanding how one could join an ethnicity.
An ancient pagan Queen (Helena of Adiabene) and her son, Monbaz, converted to Judaism in the early first century. Monbaz said "My fathers amassed treasure here below, I have amassed treasure above".
May we merit to add to these treasures!

Conversion to Judaism Part 3

Attitudes towards converts and conversion vary widely. In the Torah, we are told to "love the Ger", not to oppress him "for you know the soul of the Ger, for you were Gerim (resident aliens) in Egypt". Several Gerim have prominent places in Scripture, most notably Jethro, the father in law of Moses, and Ruth, the ancestress of David, and hence, of the future Mashiach. Many Talmudic sages were either converts, or the children of converts (Rabbi Akiva, Shemaya and Avtalyon who were the teachers of Hillel, Rabbi Meir and many more. We read in the Talmud that the High Priest was once walking through the streets of Jerusalem, followed by a crowd of people. Shmaya and Avtalyon were walking on the other side of the street, and the people left to follow them. The High Priest (who was a Roman appointee) said "Will you abandon the seed of Aaron to follow concverts?" The people replied "better converts who walk in the ways of Aaron than his seed who do not". The Zohar states that when Jethro, who had been a pagan Priest, declared "Now I know that there is none like G-d" the glory of G-d was elevated through the Universe as never before. We know from Roman and Greek sources that the Jews actively missionized among the pagans. We also know that in about 135 BCE, there was a massive forced conversion of the Idumeans (South East of Judea). It is unlikely that the sages of the Sanhedrin approved of either of these actions. The attitude of the early sages seems to have been quite pro-conversion, as we can see from several stories about Hillel's dealings with converts. Later, when persecution of Jews became more prevalent in the Empire, and especially when Rome became Christian, converts were often looked at with skepticism, if they would be able to hold up under persecution, torture and death. Many did hold up, but there was, nevertheless, a fear. In later generations, many communities developed a strong sense of "yichus" (family pedigree) and converts were looked at askance. This was not true everywhere, however. RAMBAM foresaw a world where Judaism would be embraced by all. It was difficult, however, for communities in the throws of massive persecution to picture their tormentors as their future brothers and sisters.
Today, there are some rabbis who are very pro-convert (including yours truly) and many who are wary. Those of us who live in the west, live in open societies.One can be a Christian this week, a Jew next week, and a Buddhist the following week. Experience has shown that often converts lose interest in a few years. On the other hand, converts are often the best, devout, loyal Jews.Should the doors be closed before the sincere because of the insincere? The saying "we must not lock the door before converts" is used often in the Talmud.
Another problem is that many who come to convert actually are members of other religions and cults who merely want to join Jewish society in order to proselytize. There have been MANY cases of this. Another phenomenon is people who are excited about Judaism, but come with the attitude "You are not doing it right! I've found a website that shows the REAL Judaism, and I will open your eyes!" The Jewish community needs to be careful, but, at the same time, not to push away those who are genuinely sincere. This is the reason that many communities, under the guidance of the greatest rabbis, have made standards for conversion much stricter in recent years. If I were converting, what would I do? I would do everything possible to show both determination and sincerity. I would invite the Beit Din to investigate my motives freely. I would study about Torah True Judaism beforehand, as best I could, to make sure my views really were in sync with those of the Torah community, and not contain, even unwittingly, any heretical ideas. I would realize that something so vital is a privilege that must be worked for.
In my next  installment, I will deal with the theological implications of conversion.

Conversion to Judaism Part 2

Earlier I discussed the meaning of the Biblical term "Ger" and its implications. So, how does one become a "Ger Tzedek", a full fledged convert, who is part and parcel of the Jewish People? From the Written Torah, we only find circumcision. (Although in the Book of Ruth, we find a process of dissuading a potential convert, and a formal acceptance of Peoplehood and Religion; Your people will be my people, your G-d, my G-d). The Oral Torah presents several stages. Although there are several views in the Talmud as to which parts are absolutely necessary, the final conclusion is as follows:
1. The conversion candidate appears before a Beit Din (court) of three adult, male, observant Jews; preferably rabbis. They ask the prospective convert if he realizes that we are a persecuted nation, and he will be subject to the same persecution. If he says "I know, and I wish I were worthy to share in their suffering" he is accepted immediately.
2. He is told of some of the obligations of a Jew which he is not now responsible for, but will be should he become a Jew. He is reminded of certain basic Jewish beliefs. Shabbat observance and dietary (kosher) laws are given as examples.
3. He is informed of other laws, some easy, and some difficult. According to RAMBAM, we don't press too much, lest he be sincere but nevertheless be dissuaded. Others opine that we do try to dissuade, to make certain he is sincere.This latter view is nowhere to be found in the major codes.
4. The candidate then makes a declaration before the court that he accepts upon himself all the obligations of a Jew.
5. If male, he is then circumcised. If he has previously been circumcised, a drop of blood is drawn (the blood of the Covenant).
6. Male or female, the convert then immerses, either in a special pool called a "mikveh", or in a natural body of water. While in the water, before immersion, he is again reminded of some of the practices he will be required to observe, and once again accepts them.
7. The court proclaims "You are our brother (or sister)" and a Hebrew name is bestowed at that time.
Theoretically, this could all be done in about half an hour. Practically, the convert is first trained in Hebrew, practice of Jewish law, concepts of Judaism, and is made to feel comfortable in a synagogue and in the Jewish community. This usually takes about a year or two.
Once done, the person's Jewishness is indelible.
Although any three adult, male, observant Jews could perform the requirements, normally a recognized Beit Din is, for practical reasons, required, to assure that they are familiar with the rituals, and that there will be no fraud. (There have been, sadly, unscrupulous individuals performing conversions for large sums of money, or other unsavory actions. There are even some "rabbis" who will do a "conversion" by mail!).
There are views in the Talmud that circumcision alone or immersion alone, is sufficient. Up until about 1980, most Orthodox rabbis accepted ex post facto, any conversion that included immersion. Because of political/communal considerations, few accept that today. More on that in a future essay.
In my next installment, I will go into attitudes in the Jewish community towards converts and conversion.

Conversion to Judaism Part 1

I wish to discuss  conversion, as it appears in sources, as it has been applied, attitudes towards converts, and theological implications of conversion.

Firstly, it is clear that G-d's commandments revealed to Moses and the Children of Israel, are specifically for them, and not incumbent upon all of mankind. The phrase "Between Me and the Children of Israel" occurs often in the Torah. So what of the rest of humanity? They are obligated to observe seven laws, known as the Noahide (or Noachide) laws. G-d has two simultaneous Covenants, one with Mankind, and the other with the Children of Israel, who are to be a "kingdom of Priests and a Holy Nation". Now, is it possible for a non-Jew to become a Jew? There is no clear Biblical source for the process. The only reference we have is in connection with the Passover Sacrifice, which states that "strangers" may not participate, until they are circumcised. This is the only reference to becoming a Jew in the Torah (although there are other references in other Biblical books).
In the Torah, non-Jews are referred to as "nochri" (foreigners). But a frequently used word, almost always mistranslated, is "Ger". "Ger" is generally translated as "stranger" but this is totally false. It is derived from a Hebrew word meaning "to dwell", and it means one who "dwells among us". From the Written Torah it is difficult to tell what this means, as in some cases, we are told that "there shall be one statute for you and the 'Ger' ", in other places we are told that animals which for various reasons have been rendered non-kosher should be given to the Ger! If he's a Jew, isn't he required to keep kosher?The Oral Torah explains that we are dealing with two kinds of "ger". One who accepts the Torah completely and has joined the Jewish People, is called a "ger tzedek" a true or righteous "dweller among us" who has all the rights and obligations of any Jew. The second is the "Ger Toshav" the "resident Alien" who accepts the Noahide laws, remains a non-Jew, but may dwell among us in our land and partake in the service of G-d. There is a classical debate whether ANY Noahide is classified as a "ger toshav" (Meiri says yes, RAMBAM says no, only those undergoing a special ceremony which is no longer possible can be considered Get Toshav).Meiri says any monotheist who observes the Noahide laws, is a ger toshav,RAMBAM opines that he must come to it because of the truth of Torah, not because of any other faith, or any personal ideology. It should be noted that any Noahide "has a share in the world to come like an Israelite", and that this is independent of the status of ger toshav, which bestows the right to dwell in the Holy Land, and to be assisted by the Jewish people in maintaining a dignified and upright life. To be continued.

Life

Rabbi Meir of Premeshlan once remarked that his father had once had a vision. He saw two men brought before the Heavenly Court for judgement. One was old, the other young. But the Court reversed this, calling the old one "young" and the young one "old". "Is this not the World of Truth? Why are you falsifying?" The Court answered "For this one, he so utilized his time in Torah and Mitzvot, that each day was like a year. This one (the older man) lived for eighty years, but he did little. he's just a baby".
Similarly, one of Rabbi Natan's disciples remarked "Rabbi Natan wrote two biographies. One was on Rabbi Nachman, his teacher, and he called it "The Life of Our Teacher Rabbi Nachman". One was an autobiography, which he called "The Days of Rabbi Natan". Why? He saw his teacher's life as a life, and his own as only "selected" days. As for us, I fear our biographies would be called "Moments of..." Let us live a life of holiness and good deeds, that our lives be truly "Life".

Livelihood

Rabbi Meir of Premishlan was approached by a man complaining bitterly that a competitor was ruining his livelihood. Rabbi Meir said "Did you ever see a horse drinking water from a river? It keeps stamping its hooves. Why does he do this? Because he sees his reflection in the water and thinks it's another horse. He's afraid that there won't be enough water for two! But we know that the river can quench the thirst of any number of horses. So G-d provided sufficient sustenance for all people!"