Question: If a mother was originally born a Jew, but converted to Christianity, then had a son after she converted, is the son still Jewish by blood, even if he does not practice the religion?
Thank you for asking this question. I have personally encountered a number of variations of this situation in my career. At the core of all the question is the status of the child when the mother had converted away from Judaism. (For the purposes of this answer, I am ignoring the Reform Movement’s positive ruling on patrilineal descent – since it was asked about a mother who converted.)
Allow me to give two answers: The first is technical - and the second is practical.
As a technical matter, when somebody converts away from Judaism, they are considered an apostate - someone who has chosen to deny their Jewish birthright and live religiously outside of the Jewish community. And yet, should they decide to rejoin the community and positively identify themselves as Jewish – let us ask: what would be the ceremony for them to rejoin? The answer is – there is no ceremony to rejoin! This is a good way for us to understand that once you are born of a Jewish mother (or convert to Judaism), then there is no way to ever become technically non-Jewish. There will always be the Jewish bloodline.
When someone is born Jewish - or converts to Judaism – that blood line remains a valid identifier – even if they convert out.
On this level, the child of the convert to Christianity could still claim a legal Jewish identity through the bloodline. That is a technical understanding of the situation. Now, on to the practical.
Practically, that child in our scenario will not have been raised in a Jewish home. They will never know Shabbat, or the Jewish holidays, or Hebrew, or kashrut, and so on. How then can that child come to practically claim their Jewish identity just because of their mother's bloodline? In my opinion, it cannot be that simple.
If someone came to me and told me that their Jewish mother had converted to Christianity before they were born - and they had they themselves had been raised as a Christian - and now they wanted to claim their Jewish identity, I would shout: Mazel Tov! Welcome Home!
But, there would have to be some sort of process of affirmation. It's not a conversion, but a period of study and integration into the Jewish community so that the child can connect with their Jewish heritage. In the end, it often depends on the rabbi that you contact as to what the process would be for reclaiming a Jewish identity.
To your technical question – “is the son still Jewish by blood?” – the answer is yes. To the practical connection to the Jewish community – the answer is: let’s talk.
On a personal note, I acknowledge the complication in the matter. Someone who is a bloodline Jew – but raised in a different religion – should not claim themselves as Jews (even with the technicality.) If that person was ever truly interested in identifying as a Jew, then they need to contact a rabbi and engage in some form of reconnection with the community through study and observance.
I hope this answers your question. I wish you luck as you continue on your journey with this question.
L’shalom – to peace,
Rabbi Neal Katz
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Question: I am planning a wedding that will just be a few friends and some immediate family members—basically, the Jewish equivalent of eloping. I come from a physically abusive home (with my mother), and I have not spoken to my mother in years (my parents divorced when I was very young, My father and I have a good relationship, and he also does not speak with my mother). My mother and I have intermittent contact sometimes about obtaining paperwork, but that’s the limit of our interactions. While I do not want to invite this person to my wedding, I worry about the long term consequences of such a choice. What are the Jewish considerations and obligations when making such a decision?
Thank you for asking this question. It is indeed a painful situation, and I applaud you for thinking through the Jewish obligations inherent in such a decision. I had the fortune of reading Rabbi Zev Farber’s response to this question, and I think he nailed it on the head. His insight from the Jewish legal tradition is spot-on and I thank him for his answer.
Yes, we are commanded to honor our parents, but our parents are also required to behave in a manner that is honor-worthy. In situations like yours, you are reasonably released from the obligation to tend to your mother's concerns. For this reason, there is a clear Jewish voice that allows you to not invite your mother to the wedding.
However, putting legal obligations aside and focusing on the emotional and pastoral part of this question, let me share with you that I recognize that you are hurting. As you prepare for your wedding - one of the most joyous days of your life - there is a cloud of disconnect from your mother that hangs over the ceremony. That is indeed painful. But this is not something that you brought on yourself - it was your mother's obligation to tend to the relationship.
I will reference a wonderful idea from Rabbi Sam Stahl of San Antonio who said that we often carry around with us “spiritual bacteria.” These are little germs of bad feelings that live inside of us that seem to eat us alive. And if we do not tend to those bacteria, they will impede our ability to live a full life. So how do you get rid of these bacteria? At some point, you will have to make peace with your estrangement from your mother, or offer a path toward reconciliation. But your own personal happiness comes first. To love your mother - and to be estranged from her - is one of those complex experiences that human beings sometimes have to encounter. As holy individuals, we are capable of both extremes.
I believe your chief concern is to move forward with your wedding as planned - while not inviting your mother. You should surround yourself on that day with those who love and respect you and serve as your source of uplift and inspiration. It is unfortunate that your mother will not be there, but I pray that in the future she will gain a heart of wisdom and the two of you may be able to move toward some level of normalcy.
We also use these moments to plan our own futures. We recognize that which is broken from the past, and we must vow to make it whole in the future. Sometimes, people take parental estrangement and then foist it upon their own children - thus continuing a cycle of dysfunction. As you move forward from your wedding, you have an opportunity to build a new family tradition of love and empathy and holiness and joy. I wish you Mazel Tov on your wedding, and I pray you find peace soon.
To peace,
Rabbi Neal Katz
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Question: If someone has a good job in America and making Aliya means that he will earn significantly less money, what should be done in view of the obligation to live in the land (haaretz).
So too, what should be done if a spouse does not want to make Aliyah and objects?
What a wonderful question - and it tugs at my own heart-strings since I too have pondered the idea of aliyah for many years. Let me state outright that aliyah is indeed a mitzvah and a joyous opportunity. It has been the dream of Jews for two thousand years to rebuild Israel – and this dream of returning still fills our prayerbooks, our theology, our poetry, and our art.
As a Reform Jew, I am committed to the idea that we can live full Jewish lives anywhere in the world, but I do recognize the special nature of living in the land of Israel. If your heart pulls you toward aliyah, then yes, you might have to make financial adjustments to make it happen. As the joke goes…the way to make a small fortune in Israel is to start with a big one. But Israel is a country with growing job opportunities and a healthy economy - and whatever adjustments need to be made to your income will hopefully have been worth it. Of course, aliyah is not as easy as we might imagine. Moving to Israel can be a daunting prospect – emotionally, spiritually, and politically. Finances are only one piece of the equation.
To your second point – regarding a spouse that objects to making aliyah – that answers the first point. Without your spouse’s support, it is not the right time to make aliyah. When you go, it should be to build a new life in Israel together. I personally have counselled people in this exact situation. If the spouse is not on board, then the discussion is over. Any more than if you decided to move to another city in the US – it would need to be a joint decision. If the timing is not right, then you should stay put.
Of course, if you do have a good income and have the luxury of visiting Israel on a regular basis, then you should do so (if you do not already.) Also, you may consider purchasing an apartment there for more frequent trips. There are also many people in need of financial assistance to make their own trips to Israel – and you can support them through congregational or Federation scholarships. And financially supporting Israel from abroad is a wonderful mitzvah – whether through buying bonds, or trees, or supporting projects in Israel. Tzedakah that helps keep Israel strong is a powerful statement of love.
I am thinking about the biblical tribes of Reuben, Gad, and Menashe. After wandering in the desert for many years – heading toward the Promised Land – they asked Moses for permission NOT to move there. They wanted to stay on the east side of the Jordan River since they liked that land for their livestock. They were granted permission to stay outside the land – only AFTER they helped to secure the land for the rest of the tribes. It was only after Canaan was conquered, that they could return to the east side of the Jordan.
What a powerful message! That while living inside the land is preferable – we may indeed live outside the land - only if we commit ourselves to defending and supporting her first. That is what drives part of my Zionism. The timing may not be right for me to make aliyah, but – like the tribes of Reuben, Gad, and Menashe – I am spiritually committed to protecting her for those who do live there.
I wish you the best of luck on your journey, and may Israel remain a joy in all of our hearts.
To peace,
Rabbi Neal Katz
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Question: What is the Jewish view on putting the good of others before what is good for oneself, even when it may conflict with what it good for oneself? (I'm not talking about life and death issues here.)
[Administrator's note: I interpret this question as asking about altruistic behaviors, such as Taharah for a deceased person. Respondents may read it differently - if so, please explain your understanding.]
Thank you for your question. Admittedly, your question has a broad scope. And since it does not ask about a specific issue, I will try and answer to the best of my ability and understanding.
You ask about putting the good of others before oneself – even when it may not be good for you. Judaism’s chief motivation is to love our neighbors as we love ourselves. While we may understand this commandment to be a general guide to holy behavior, it has its limitations. We recognize that not all people follow this maxim of reciprocal respect. Therefore, we may end up getting the short end of the stick. We may treat others fairly, while we get mistreated. Our wise ancestors also saw this as a problem, and suggested that perhaps a better approach to holy behavior is to understand that all people were created “b’tzelem Elohim” – in God’s image. Therefore, all people have a spark of divinity within. Therefore, all people have to be treated accordingly. As Jews, our divine mission is to be in service to one another. In this way, we can bring holiness to our world.
And it is from this idea – that our job as Jews is be in service to one another – that I respond to your question.
Yes, we should always strive to do good for other people, to make their lives easier, to help them in their times of need, to comfort them in mourning, and so much more. Being selfless can itself be an act of holiness. But, if service to others causes you harm or distress, then the higher obligation is to take care of yourself first. Of course, this is always dependent upon the situation – but as a general rule of thumb, you are your first priority. Only when you in good stead, can you then help others.
Our job is to be holy messengers, in service to one another. This is why we are called a chosen people – to fulfill this task. This is the mission we have taken upon ourselves as a covenant people. In this way, God’s goodness will be manifest on earth. This is my understanding of the Jewish view of altruism – that we may certainly choose to put the good of others before our own, so long as it does not conflict with our own well-being.
Hopefully, this answers your question, or at least offers one perspective on your quest.
To peace,
Rabbi Neal Katz
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Question: If a Jewish woman has cancer, is it acceptable for her to freeze her eggs so she can still have children?
Thank you for the opportunity to answer this sensitive and personal question.
The answer is a simple yes. We recognize that modern technologies have allowed for the possibility of freezing eggs. This can be done for many reasons. But freezing them in order to allows future pregnancies or surrogacies from those eggs is permissible by Jewish law.
I wish I had more to say on the topic, but it is relatively straight-forward. If a member of my congregation were in such a situation, and they felt this was an important option, I would strongly support this.
We live in a world of amazing possibility – and the option of freezing the eggs of a woman struggling with cancer for the benefit of future births - is an opportunity to open the door of a mitzvah when it might have otherwise been closed.
I wish you the best of luck.
To peace,
Rabbi Neal Katz
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Question: I converted to Judaism. When my parents pass on, I desire to sit shiva. My parents are supportive of my decisions, and of my living a Jewish life and raising a Jewish family. Should I expect my Synagogue to recognize my loss and notify members of the death and shiva times?
You ask a wonderful question. The simple answer is yes. As you know, it is mitzvah to engage in the mourning customs of our people. And as a Jewish person, you are expected to mourn as a Jew.
From pre-burial preparations, to the burial/funeral service itself, through shiva, shloshim, through the the year of mourning, and yarzheits and yizkor commemorations – our tradition has a beautiful and spiritually charged set of rituals for grieving for our loved ones who have died. Part of the grieving process occurs in your own space, while some of it occurs in the communal space.
Every congregation offers some level of assistance with these rituals – depending on the community - including notifications and shiva visits. The fact that you are a convert does not change this. As the Jewish people welcomed you into the tribe when you chose to join us – so too, we commit ourselves to supporting you in times of loss. The Jewish mourning customs are designed for the living, not for the deceased. So, whether your parents are Jewish or not, the mitzvot are there for you to fulfill.
I would encourage you to discuss this further with your local rabbi or cantor if you have any other questions or concerns.
To peace,
Rabbi Neal Katz
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Question: I converted to Jewish over 20 years ago, married a Jewish man and raised my daughter Jewish. I do not practice the Jewish religion anymore because after my divorce I felt no connection. My daughter's one and only grandfather wants her to stay connected to the Jewish religion. Please let me know how I can help her stay connected. Is it necessary for me to practice the religion even though I have no connection:? Please help
Thank you for your question. I appreciate the struggle you are feeling between your own sense of religious identification and of supporting your daughter's identification. We know that when a person coverts to Judaism, they are making a lifetime commitment. And, as is true with those who are born Jewish, this commitment to being Jewish can never really be revoked. True, we can become apathetic toward Judaism and disconnected from Jewish life, but it does not take away our Jewish soul. One can never really cease being Jewish. Some may choose to convert to another religion, thereby suspending their connection to the Jewish community, but should such a person choose to recommit themselves solely to Jewish life, there is no special ceremony – they are already Jewish – and the community welcomes them back.
As I read it, your question is only in part about your own Jewish identification. Assuming you had asked only that question – “Is it necessary for me to practice the religion even though I have no connection?” – that answer is a personal matter. Yes, you are Jewish, and yes, you have the opportunity to affirm your Judaism through practice and mitzvot. But ultimately, you are responsible for those decisions. I cannot judge your level of commitment to Judaism and Jewish practice – but as a rabbi, I am a little biased toward the outcome. In my mind, there are always opportunities to re-connect with Judaism and re-energize your Jewish soul. I understand from your letter that your connection to Judaism was for a marriage that no longer exists. But the opportunity to re-engage always exists.
As for your daughter – what a wonderful mitzvah you have already done by raising a young Jewish woman. Ultimately, her connection to Judaism is also her personal choice. Of course her grandfather wants her to stay committed, and that triangulates you into the matter. But, your daughter is Jewish by birth and by personal commitment. And there are a myriad of ways to develop her Jewish identity – temple involvement, Religious School, Jewish friends, summer camps, trips to Israel, holiday observances, and so much more. Yet, her chief identifier will be always be her parents. She looks to you to affirm her Jewishness. I understand that this may place a stress on you – and your own sense of disconnect – and so my counsel would be twofold.
First, communicate openly with your daughter about your own spiritual journey. Tell her where you stand, what big questions you have, and what drives your own search for holiness.
Second, I hope that you would encourage her to remain committed to Jewish life. Not only for you, not only for her father, not only for her grandfather, not only for the sake of the Jewish people – but also for herself. Be clear with her that while you may not feel super-connected right now – her journey belongs to her – and she should seek out her own opportunities for Jewish involvement.
Your question is filled with both struggle and opportunity. Struggle for your own sense of connection and how that resonates with your daughter. But there is also opportunity – a chance to emerge from these questions with a renewed sense of wonder and commitment to the Jewish people. My prayers are with you as you continue this journey.
To peace,
Rabbi Neal Katz
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Question: I am a performer, and sometimes i have a show on Shabbat. What do I do if i want to celebrate Shabbat, but I already have a prior commitment? What about when I feel really bad about not following the Jewish Law?
You ask a great question. I appreciate your struggle to honor your art/performance opportunities, while at the same time honoring your desire to celebrate Shabbat. In truth, I cannot give you a black and white answer as my more traditional colleagues might. Many of them understand Shabbat observance as a non-negotiable day of cessation from work. But as a proud Jew raised in the Reform Movement, I have a different understanding of Jewish obligations than what traditional Judaism may teach.
One of the hallmarks of Reform Judaism is our emphasis on personal autonomy. So long as we make informed and authentic choices, we may disagree with tradition - and that is okay. It is our prerogative in the modern era. I see tradition as a dialogue - an organic and living conversation from generation to generation and from Jew to Jew. We come from the same roots, but we all branch out in different ways. I submit that you should feel no guilt or remorse in honoring your sacred gift as a performer.
So yes, I feel it is okay to perform on Shabbat - even in the face of a tradition that would say otherwise. There are plenty of Jews in the world of the arts who have made similar decisions, and they still remained committed and passionate about their Judaism. I love the fact that when I visit Israel, I see wonderful musical and artistic offerings available on Friday nights and Saturday afternoons. There are plenty of Israelis who are completely comfortable honoring Shabbat and honoring their art at the same time. It seems we in the States (if you are in the States?) have a more pronounced struggle.
Yet, you still want to honor Shabbat, and that is wonderful. I would suggest that when you are not performing, you might attend Shabbat services whenever possible - energizing your soul with a worship community. And when you are called to share a performance on Shabbat, you share your talents as proudly as you can - with no regret. We live in an imperfect world, and we do ourselves a disservice when we try and live our lives as though our world was easy and perfect. Embrace the occasional disconnect, and know that you can still bring honor to God through your art.
I wish you well in your struggle. I recognize that the answer will never be easy, or black and white, or even consistent. You want to honor Shabbat, and yet you are also called to honor your art. Perhaps you can set aside any money from performances on Shabbat for additional tzedakah offerings. Or you can offer a private blessing before your performance. Or you can incorporate spiritual themes into your performance to satisfy and calm your soul. There are many ways to make the best of the situation without relying on a traditional model - or being made to feel guilty about performing on Shabbat.
I wish you the best of luck and peace of mind in whatever decision you make.
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Question: This question appeared in the New York Times Magazine: Is it ethical to buy something at a yard sale or a flea market at the seller's asking price if you know the value of the item to be significantly higher than what is being asked? Let's say, for example, someone is selling an old comic book worth thousands of dollars but asks for only a quarter because he or she does not know the true value. Is it incumbent on the seller to do his or her research? If the seller does not, is it fair game? Does the buyer have any obligation to inform the seller?
In responding to this question, I need to thank Joel Grishaver for guiding me in my answer. Jewish tradition is keenly aware of the natural imbalance between buyers and sellers in the marketplace. There are rules that govern how the seller must behave, as well as rules about how the buyers must behave.
Maimonides makes it clear that in financial transactions, both the buyer and seller must be honest, and not defraud one another. In fact, he even says that if a seller makes more than a 20% profit, that would be considered dishonest. If such a transaction takes place, Maimonides said the deal should be canceled, or the difference up to 20% should be repaid to the buyer.
However, these rules only apply to necessities of life - like food and shelter and clothing. Outside of these staples, a buyer and seller can pay for/sell at whatever price they wish. Since the item in question is a comic book - not a necessity of life - there are no restrictions on sale price or profit. If the seller was unaware that they were selling a valuable comic book, then they are simply vulnerable to a lost opportunity.
The ethical implication has to do with fairness if the buyer knew the comic book was valuable and said nothing. Truth is, we are often taught of "buyer beware," because if the buyer ends up overpaying for an item, we recognize that they should have performed due diligence before making the purchase. Likewise, a seller needs to consider "seller beware," so as to avoid this exact situation.
In today's internet-connected age, it would seem to me irresponsible for a seller to offer items below market value - when they can easily look them up online. I think the internet has given both buyers and sellers a level playing field to determine fair values and pricing. In the event that a buyer finds a bargain on an item - then whatever they pay for the item is a valid transaction.
The questioner asked at the outset if this transaction would be considered ethical. I would argue that it is - seeing as how a comic book it is not an item that is a staple of life - and the seller should have done their due diligence.
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Question: Is a child who converts to Christianity still Jewish if his or her mother is Jewish? What must that child do to return to Judaism?
You ask a great question, but we have to recognize that the answer is not a simple black and white response. First, we have to understand what it means to be Jewish. In order to claim Jewish identity, one must convert to Judaism, or be born of a Jewish mother (matrilineal descent). In my movement of Judaism, the Reform Movement, we proudly honor patrilineal descent as well – if the child has only a Jewish father – provided that they are raised affirming their Judaism through public acts of identification. So, Jewish identity is understood basically along these lines – a parental blood line – or conversion in.
When a Jewish person converts to another faith – as in the case of the child in question – we have two responses. First, the child – or anyone who converts “out” will always be considered Jewish – from a technical perspective. You can take the Jew out of Judaism, but you cannot take Judaism out of the Jew. So from a purely technical perspective, that person could claim to be of Jewish descent.
However - and this is the more pressing answer - that child would not be considered part of any normative Jewish community. Nor would any Jewish person feel comfortable referring to the child as a Jew – just because of some technicality. In this regard, we should consider one who has accepted another faith as an apostate.
I know people who grew up Jewish, and for various reasons have chosen to leave Judaism and identify as Christians. I make no comment or judgment on their faith journey – I just want them to be happy and righteous individuals. When someone asks them about their religion, they claim to be Christian. Perhaps they might also footnote that they grew up Jewish. That is fine. But when someone asks them their religion and they claim to be both Jewish and Christian – that is where they cross a line of understanding about religious identification. Judaism and Christianity are two powerful religious systems – but they are independent of the other. As Jews, we cannot intertwine Christian theology with our theology – because then it ceases to be Judaism. So we need to be careful in our language of religious identification. One can be Jewish, or one can be Christian, but not both - even with the technicality of Jewish blood lineage.
With regard to the child who converted out of Judaism, you also asked, “what must that child do to return to Judaism?” The quick answer I give is simply - nothing. When that child, or any adult, chooses to return to Judaism and identify solely as a Jew, there is no actual process to convert a technical Jew to Judaism. However, every community I know would still require some form of study and re-integration into Jewish life. I have worked with people who have been in these exact situations – they grew up Jewish, converted out, and decided to return. In their decision to re-commit to Judaism – they openly welcomed the opportunity to re-connect to their Judaism through study and understanding. At the end of that process, we do not have a “conversion,” rather; we call it something like an “affirmation” – using new language to describe that person’s decision to affirm their birthright.
I began my response by saying that the answer is not black and white. And so it goes with questions like these – that deal with real people, real emotions, and real journeys. There is an academic answer, and there is also a pastoral answer. The end result for the child in question is that they have chosen to convert to Christianity, and in doing so, they have left Judaism and Jewish life. However, on the technicality that they will always remain part of the blood line of the Jewish people – they have the opportunity, if they so choose, to re-claim their Jewish identity down the road without a formal conversion process back.
I hope this helps answer your question. Thank you for the opportunity to respond.
To peace,
Rabbi Neal Katz
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Question: What is Tu b'Av? Do we celebrate it today? What is the significance of the day?
Tu b'Av is the 15th day of the Hebrew month of Av. This date falls 6 days after Tisha b'Av and about 6 weeks before Rosh Hashanah. This relatively obscure holiday had garnered more attention in recent years and it has been referred to as the Jewish Valentine's Day.
The history of Tu B'Av has agricultural roots (as do many Jewish holidays.) It was on this summer date that the grape harvest began, and according to tradition would last until Yom Kippur. The 15th of Av was a day of joy and celebration when the Temple stood in Jerusalem. It was said that on those two dates, Tu b'Av and Yom Kippur, that the unmarried girls of Jerusalem would dress in white and dance around the vineyards, and cry out, "Young man, lift up your eyes and see what you choose for yourself. Do not set your eyes on beauty but set them on good family. Grace is deceitful and beauty is vain. But a woman that fears God, she will be praised."
Because of this ritual, the 15th of Av was connected with ideas of romance and engagements. And we have a number of wonderful stories and teachings connected to Tu b'Av from our tradition.
You asked about how it is observed/celebrated today. In my experience, Tu b'Av does not get much attention in the modern Jewish world. Aside from an occasional reference in the Jewish media when Tu B'Av occurs, the days remains relatively obscure. Perhaps in larger cities and communities, there may be special communal programs to celebrate the day - maybe a singles event or a romantic program sponsored by a JCC or Hillel or synagogue.
In the traditional communities, there are some special liturgical additions in the prayer service that day, but by and large, Tu b'Av is a relatively minor blip on the Jewish calendar. This is too bad. I imagine that Tu b'Av is just waiting for a new generation to bring new life and energy to this ancient day of romantic celebration.
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Question: What are the Jewish values associated with pollution?
[Administrator's note: related questions can be found on JVO at:
http://www.jewishvaluesonline.org/question.php?id=117
http://www.jewishvaluesonline.org/question.php?id=295
http://www.jewishvaluesonline.org/question.php?id=293 and
http://www.jewishvaluesonline.org/question.php?id=598.]
The earth is the Lord’s and the fullness thereof. (Psalm 24:1)
Lift up your eyes on high and see, Who created these? (Isaiah 40:26)
God said to humanity, "See My works, how beautiful and praiseworthy they are. Everything I have created has been created for your sake. Think of this, and do not corrupt or destroy My world; for if you corrupt it, there will be no one to set it right after you" (Ecclesiastes Rabbah, Chapter 7, Section 13)
******
You ask a good question, and one which is always important to discuss. While there are many facets to a discussion about environmentalism, you specifically asked about pollution.
The key Jewish value guiding us on the issue of pollution can be found in the Torah, we are taught:
"When you besiege a city for many days to wage war against it to capture it, you shall not destroy its trees by wielding an ax against them, for you may eat from them, but you shall not cut them down. Is the tree of the field a man, to go into the siege before you? However, a tree you know is not a food tree, you may destroy and cut down, and you shall build bulwarks against the city that makes war with you, until its submission." (Deuteronomy 20:19-20)
From this text, we are taught to be mindful of the nature around us, even in a time of battle. From this text, the great Jewish value of "Do Not Destroy," or "Baal Tashchit" is drawn. Simply put, this is an overarching theme in Jewish life relating to our connection with the environment.
Since the earth belongs to God, and God placed humanity in its care, and we have biblical and rabbinic teachings that guide our sensitivity to this task - Judaism has relied on this value of Baal Taschit - Do Not Destroy - as a reminder of how best to be stewards of the environment.
We know we should not waste. We know we should recycle. We know we should care for the earth. We know we should not pollute. To do the opposite is an affront to the task we have been given - Jews and non-Jews alike - this is a concern for all humanity.
There are a number of great websites that go further into depth. Three that I recommend are:
I hope this helps steer you in the right direction.
To peace,
Rabbi Neal Katz
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Question: Are extremists on both sides (left and right) of the Woman of the Wall ordeal going too far to push their agendas? It seems like most Israelis would prefer peace and unity when it comes to personal praying at the Kotel.
You ask a good question, and while I always strive for the best path towards peace and unity, in this case, there is a clear line of right and wrong.
Regarding the incidents with the “Women of the Wall” organization, you ask if both sides are going too far. I would argue that only one side has gone too far – and that is the ultra-Orthodox community that is responding with physical and verbal abuse to the women who wish to pray at the wall according to their own custom.
I understand that “Women of the Wall” – a group of women who want the freedom to wear religious garments and read from the Torah at the Kotel – upset the ultra-orthodox when they do not comport with traditional expectations. The ultra-Orthodox find it disrespectful to tradition for women to act in this manner. But tradition has been handed down to all Jews, not just a few, and we all have to make peace with our misogynistic tradition that has historically subjugated women.
Let us understand that the majority of the Jewish world is not ultra-Orthodox – and so the majority of the Jewish world is comfortable – in varying degrees - with women rabbis, women reading Torah, wearing kippot and tallitot, and mixed seating at worship services. The majority of the Jewish world has rightly moved beyond the forms of Jewish expression that exclude or subjugate women. We live in a post-Enlightenment world - and the challenge of the modern Jew is to develop a Jewish identity that is both guided by our tradition, yet welcomes modernity. And we reserve the right to challenge or discard those parts of our tradition that do not comport with modern Jewish values. Mordechai Kaplan said it best, "The past has a vote, not a veto."
In this sense, we have already voted, and most Jews are comfortable with women wearing tallitot and kippot and reading from the Torah. If this is so, then why are they not able to do so at the holiest site of Jewish life - the Kotel. The answer: because a minority of ultra-Orthodox Jews do not like it.
To me, that is not an acceptable answer. While the ultra-Orthodox minority in Israel do control many of the political apparatuses that make religious decisions - a fact of Israeli history - their control is not welcome by most Jews. Certainly, the Reform and Progressive Movements in Israel and abroad are continually dismayed and appalled by the ultra-Orthodox control over Israeli religious life. And so peaceful protest is necessary in order to usher in a change of policies at the Kotel. The Kotel should be a holy site of Jewish expression and diversity, not a holy site controlled by a minority view.
I am not an Israeli, and I am not a woman, but I am a Jew who holds that the Kotel is a sacred space that belongs to all Jews. And I am a Jew who welcomes full and equal participation of women in our lives. That being the case, I can understand why the ultra-Orthodox are offended by the “Women of the Wall,” but I can never sympathize with their actions against them.
You asked if both sides were going too far. Until women are free to pray at the Kotel while reading from the Torah and wearing ritual items that are important to them, then there is no room for discussion. I want peace like everyone else, but in this matter, where the ultra-Orthodox legislate a gender-biased, non-inclusive Judaism, coupled with their physical and verbal abuse of the “Women of the Wall” - all of this denies them credibility as potential compromisers. I wish them well, but in this case, the “Women of the Wall” are correct. They have not gone too far - they are only standing up for what is right, rational, spiritual, holy, and inclusive.
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