The answer to this question is broken into two parts; halacha - Jewish law and hashkafa - Jewish philosophy.
There is no problem halachicly with the concept of video games, with certain caveats. Sexually explicit material is striclty forbidden at it violates the laws of tzinut - modesty.  War games and other violent games would also be forbidden as they are compared to the circuses of Rome (which the rabbis 2000 years ago ruled to be off limits for Jews) where people watch combatants kill each other for sport.

Games of logic like Sudoku, cross word puzzles and the like as well as tutoring games used for developing specific skills such as math and reading would be allowable according to Jewish Law, provided one engages in these games for  a purpose - to relax and clear one's head to be able to face further challenges in the day, to learn a skill or similar. 

 

 

Still, the laws of modesty do apply even in private.  The Torah states, "Make your camp Holy." Modesty must be maintained even in private. Marital relations are a vehicle for intorduciting spirituality into the the relationship. G'd is an equal partner in the marriage.

The short answer is no.

 

Converting to Judaism involves an acceptance of all 613 mitzvahs with the idea in mind that we will fulfill all of them to the best of our ability. A conversion would not be kosher if the potential convert were to say, "I will convert to Judaism, accept all of the commandment s - except one."

 

The Torah explicitly forbids intermarriage. The source is inDeuteronomy 7:3-4,

You shall not intermarry with them; you shall not give your daughter to his son, and you shall not take his daughter for your son, for he will cause your child to turn away from after Me and they will worship the gods of others.

This is also the Scriptural source for the law of matrilineal descent. Since the verse states "for he (ie a non-Jewish father) will cause your child to turn away ... ", this implies that a child born to a Jewish mother is Jewish whereas, if a Jewish man marries a non-Jewish woman, the child is not Jewish.

 

A Jewish woman who has already married out and borne children should be encouraged to give them a full Jewish education. There are today thousands of practising Jews who only have a Jewish mother. However, to a couple contemplating intermarriage, the facts speak for themselves. Except in a small number of cases in which the mother is very determined and gives the child a very positive, strong Jewish education, in many cases the child grows up with a mixed and confused identity; in simple English, half-Jewish. Technically, there is no such thing – one is either 100% Jewish or not. However, in terms of identity, the child feels only half-Jewish. Even if the mother is a proud Jew, the father, whether atheist, agnostic, Protestant, Catholic, Muslim etc., does not share the same beliefs and values. Even if he is sympathetic, or even agrees to the child being brought up Jewish, there are bound to be differences. Does one celebrate Chanukah or Xmas, both or neither? Whichever one chooses is confusing or even contradictory. Many intermarried couples today celebrate both – but what sort of message does this give the child? Is the child Jewish, thus rejecting the notions of Christianity, or is the child a Christian with Jewish roots? It causes great confusion for the child and in many cases the child sees both faiths only on a superficial level, distanced by his parents from true belief.

 

The child is also given the test of mixed allegiances. All passages of life create a problem. Should the child be circumcised, christened, both or neither? Should the child have a Bar Mitzvah or be confirmed, marry in a synagogue or a church, be buried in a Jewish cemetery or be cremated?

 

And what chances are there that the child should want to marry a Jew, and carry on the chain?  The statistics show that the percentage of separations and divorces among intermarried couples is greater than among marriages within the faith.

There is another point: people are social beings. From time immemorial they have gathered in communities. One thing the international Jewish community prides itself in is the idea of Kol Yisrael Chaverim – all Israel are one fraternity, one brotherhood, one nation. If you are traveling to Bangkok and need a place for Shabbatyou can be sure that if you turn up in shul you will get an invitation. Wherever a Jew goes he will have an international support group that extends hospitality and help, if needed. By having a non-Jewish child one has extricated the child from that community and bequeathed alienation to him. Everybody wants to belong – it is a basic human need. Intermarriage causes great confusion to children with regard to where they actually belong.

 

Marriage in general, even between two people of similar background, entails a certain risk as to eventual adjustment and compatibility. Even if the two have been acquainted for some time there is no sure guarantee as to what the relationship will be like when the acquaintance is turned into a marriage, where the two will be thrown together under one roof for 24 hours a day, day after day and week after week. But when the backgrounds are entirely different, and where these differences date back for scores of generations – and are consequently of a deep and lasting quality – the chances of adjustment and compatibility are lessened.

 

Intermarriage often results, sooner or later, in friction and unhappiness. That a casual, or even more serious, kind of relationship seemed in the past to indicate compatibility, is not a proof that it would be so ever after in a marriage situation.

To be honest – in the plain sense of the word – one would not wish to drag another party into an alliance which is likely to be troubled. If there is true love between the two parties, one would certainly not wish to cause the other this pain, and would readily forgo the prospect of immediate and short-lived pleasure in order to spare the other the probable result. Otherwise the professed love is tinged by selfishness.

 

Should there be children from such a union, there is the added consideration of the possibility of the children having to witness constant friction – and worse – between their parents.

One's personal desire is no justification for involving oneself to involve another person – least of all a loved one – into such a situation, even if the other person is agreeable, and sincerely so. No person has the right to harm another person.

A Jewish marriage is called a Binyan Adei Ad – an everlasting edifice. In order that the edifice of marriage should indeed be strong and lasting, everything connected with the wedding, as well as the establishment of the couple's home, should be in full compliance with the instructions of the Torah. The Torah is called Torat Chaim – the Torah of life – it is the source of everlasting life in the Hereafter as well as the true guide to life on earth.

 

The analogy of marriage to an "everlasting edifice" is not merely a figure of speech but contains also an important idea and moral. In the case of any structure, the first and most important step is to ensure the quality and durability of the foundation. Without such a foundation, all the efforts put into the walls, roof, decorations and so on, would be of no avail. This is even more true of the structure of marriage; if its foundations are unstable, what tragedy could result! This is why a Jewish marriage must, first of all, be based on the rock- solid foundation of the Torah and mitzvot. Then the blessing of joy and happiness will follow the couple for the rest of their lives.

It is because we were slaves in Egypt that the Jewish modality of slavery is so unique.
Jewish owned slaves were more like indentured servants. All of their needs were  taken care of. In addition, slaves were treated like members of the family. A master could not assault a slave. Sexual harassment of female slaves was strictly forbidden.

 

There were preconditions upon which the slave had to agree. Slaves were prohibited from transgressing all 365 Torah prohibitions. It was incumbent upon them to fulfill all mitzvahs which had no time element. In the advent of emancipation, the slave became Jewish, immediately. A slave that did not agree to these conditons was let go.

 

 

We know of G'd's existence. Rambam (Moses Maimonides - 13th century scolar) defines G'd as the first cause. So, regardless of how one might believe we got here: big bang, evolution, entropy theory etc, one would need the cause that began the system.

 

Since this first cause always existed, it will always exist (you can't stop the car if you never started it). Based on the space/time continuum, something that takes no time - takes no space.

 

We believe that G'd is actively involved with the creation each and every second. Take, for example, a rock. Rocks do nothing - they just sit and will continue to sit until a force greater than gravity is exerted upon the rock. Then the rock moves. The rock will continue to move until that force is exhausted.

Likewise, there was nothing before creation. Nothing does nothing. The Almighty exerted a creative force upon the nothing making it a something. That something is a something for as long as Hashem keeps that force enclothed into the nothing.

Aristotle would maintain that G'd exerted that force a long time ago and stepped back. Jews believe that Hashem is Almighty. Hashem cannot step back as that would limit Hashem.

What is the significance of Tefillin? Seemingly they are mere cow hides that underwent a variety of processes, transformed into hard or soft leather, formed into different shapes, and dyed black.

Ah, but they are the object of a G-dly commandment.

It is obviously this last factor that makes them what they are: sacred. And as sacred objects their use is very restricted.

The Torah does not require women to don Tefillin, so let us analyze why a woman would want to put them on:

She wants to be "just as Jewish as men":

Problem: she already IS just as Jewish as men! (If not more so. After all it is she who transmits the Jewish lineage; not her husband.) Furthermore, since Tefillin are an object of a G-dly commandment they are sacred and cannot be used to make a personal point.

She wants to fulfill a G-dly commandment:

Problem: No problem. There is no problem with wanting to fulfill a G-dly commandment. As a matter of fact, that is an excellent objective. So, does she already fulfill all the commandments which G-d actually commanded her? If not, why not begin with those!

    When you are given a daunting task by someone who knows you won't be able to do it perfectly, you must nonetheless do it

She already fulfils all her Divine Duties and wishes to take on this auxiliary commandment as well:

Problem: Fantastic! She may put on Tefillin. First she must study the laws of Tefillin, which have very strict requirements: constant focus on the Tefillin; perfectly clean body; entirely pure mind etc. Upon studying these laws and meeting these requirements she may certainly put on Tefillin.

Now you may ask: "are you telling me that all men who wear Tefillin live up to all the above conditions?"

The answer is: No! As a matter of fact most men don't live up to half of those conditions. However, men have an "obligation" to don Tefillin.

When you are given a daunting task by someone who knows you won't be able to do it perfectly, you must nonetheless do it. However, if you were not asked to take on a daunting task, you must make certain that you are completely capable before undertaking this responsibility.

In other words, this doesn't mean that men are more capable than women. This says that men are commanded to do so, and by virtue of the commandment, capability is rendered irrelevant. Women, however, are not obligated to put on Tefillin, capability suddenly becomes a major issue.

Parenthetically, the Arizal states that women DO put on Tefillin. What does he mean?

Well, does a man put on Tefillin or does his hand put on Tefillin? Technically it is his hand that is donning the Tefillin, but of course it is he, in his entirety, that is fulfilling the Mitzvah. Take that a step further: man and woman are two halves of one soul; two components of a single entity. Thus when a masculine left hand wears Tefillin, the Mitzvah is being fulfilled on behalf of one complete Jew = man and woman.