Conservative or Orthodox?

Whenever Sean travels I have no time to blog, while he has evenings free.  This always leaves me playing catch up.  This past trip there was a lot Sean wrote, on which I also wanted to comment, but lacked the time to read his blog.

Since I was in my last year of university I have been fully shomer Shabbat, meaning I have fully observed the laws of Shabbat. 

I first decided to begin being observant as a high school student.  My family, and therefore home, was not.  It was a wonderful learning experience.  Everyone was supportive, and I would bend as far as I felt I could in order to be with my extended family and respect my parents and grandparents.

At university there was a new learning curve.  Although at Brandeis University, my group was not observant.  I questioned why I made the choice I had, and I often fell out of observance.  Still, by my junior year (that's third year for my Canadian friends), I was fully observant.  It was the place I belonged in Judaism, and I've never looked back.

My observance is solidly grounded in Conservative Judaism.  I believe it to be the most authentic Judaism.  Please note Conservative Judaism is not the Movement.  It is a theology.  A Movement is a group of people and, in this case, organizations, with all their strengths, weaknesses, conflicts, and compromises.  Judaism is, and always has been, fluid, and its observance has evolved throughout the centuries for better or for worse. (We no longer do animal sacrifice, but we have an elaborate kashrut system that seems to challenge the sacrificial system in the sheer volume of law and interpretation, but I digress.)

One of the wonders of Shabbat is sharing the time with friends.  Pre-children I (or Sean & I) would often spend Shabbat with others, either for a meal or the whole day.  Often my visits took me into the company of Orthodox Jews.  It is amazing how often people would say to me, "Wow, you're really frum."  What they meant was for a Conservative Jew you seem really Orthodox. 

Within the Jewish community there seem to be the following definitions of Reform, Conservative, and Orthodox Jews- Reform do nothing. Conservative do some.  Orthodox do all.  Reality is far from this.  Add in Reconstructionists, and you've got a very confusing group that doesn't follow any real rules.  In all the movements there are those who follow the theology and ideology, and those who don't.  There are Orthodox Jews who drive to shul, and Reform Jews who walk.  I have a cousin who joined a Reform shul just so she could walk.  Is she Reform?  I'm not sure.  That's for her to say.

What I do know is Conservative Judaism requires that we follow the mitzvot- all of them.  Of course there are some that require a Temple in Jerusalem, and others that are gender specific or dependent on the Land of Israel.  Still, all those that are required of you- do!  What Conservative Judaism does look at is how we observe.  Does observance change as society and culture change?  When halakhah tells me, a woman, not to wear a man's garment, what does that mean?  Are my slacks, designed for women, a man's garment?  Is a tallit or a set of tefillin, a mitzvah given to all the people from which women were exempted later, a man's garment?  How do we define this?  This is where Conservative Judaism seeks to understand and evolve.

Yes.  I am frum.  I am an observant Conservative Jew.

D'varim- Models of Leadership

Yehoshua bin Nun haomeid l’fanecha hu yavo shamah oto chazak ki hu yanchilenah et Yisrael.

Joshua bin Nun, who stands before you, he will go there; strengthen him because he will cause Israel to inherit.

In the book of D’varim, Moshe recounts the history of Israel’s wanderings.  The tale begins with Israel, having just left Egypt, standing at Mount Horeb, ready to, in God’s eyes, enter the Land, and the rebellion of the people leading to the forty years of wandering, which are finally coming to an end.  Additionally, Moshe recounts the decision to appoint Joshua the heir apparent to Moshe.

Joshua’s faith and steadfastness never waiver in our text.  However, from Moshe’s words, it is clear that to be strong and steadfast a leader needs support.  Originally, God said to Moshe, “oto chazak…” strengthen him.  In his training of Joshua, Moshe must help Joshua to be strong.  He has the faith, but, as Moshe knows, even with God on your side, faith can be tested.  Throughout Joshua’s apprenticeship, it is Moshe’s job to build up and toughen Joshua.  Now, as Moshe prepares to pass on the mantle of leadership, he shares this job with the people.  Moshe himself has been worn down by the Israelites.  How many times has he cried out to God about their rebelliousness even as he defended and protected them? 

Leadership does not occur in a vacuum.  There are said to be three types of leadership styles: charismatic, consensual, and self-differentiated.  Charismatic leaders can bring along a community, but the base beneath him/her is lacking.  Without the leader before them, the community has no direction.  Consensual leaders bow to the majority, even when it differs from the communal mission, changing the path for all.  A self-differentiated leader must stand by his/her convictions.  S/he balances the needs of the community with the desires of the majority, drawing the people along the path of the communal vision.

Moshe begins as a charismatic leader.  He is able to lead a slave community to freedom, but he cannot change them.  During the years of wandering Moshe’s style changes, drawing others into his leadership circle, each with their own opinions, while still keeping them on the path set forth for the community.  Joshua continues in this style, leading the Israelites along the path, but only as long as the community provides the strong base. 

A congregational community is similar.  The leaders of the community set the mission’s path, but to accomplish it we work together at all levels, from the clergy team to the board, from committees to members.  Together we build a base for our community while we strengthen and support our communal path.

Mattot-Masei- We Are ONE!

In the double parshiyot of Mattot-Masei, the Israelites stand on the verge of the land of Israel.  It is within sight, and the end of their wandering is so close, they can taste the milk and honey on the air. Still, at the end of Mattot, the children of Reuven, of Gad, and part of the tribe of Menasseh choose the land on which they stood, forfeiting their portion to the western side of the Yarden. When at first, they ask for this land, citing its appropriateness for their herds of cattle, they are despised for their choice. Moshe declares, “Hinei kamtem tachat avoteichem tarboot anashim chata’im lispot od al charon af A-donai el Yisrael!” “Behold, you have risen up in your fathers’ place, a brood of sinful men, to again cause God’s extreme anger towards Israel!” However, they have not chosen to abandon God nor their brethren. Amongst themselves, they believe that this land, on the eastern side is to be their inheritance. They assure Moshe that, as soon as they have provided proper fortified cities for their families and pens for their flocks, they will not only march into battle with the rest of the Israelite tribes, but march at the head.

Until this point the children of Israel have functioned very much as separate tribes.  Even after entering the land, this tribal identification, for the purpose of inheritance and marriage, remains as a means of identification. However, in Mattot-Masei we see the effect of the years of wandering. Throughout those years in the wilderness the individual tribal identities begin to wane and a people is created. We left Egypt, although bonded by blood and common purpose, as separate tribes with differing personalities, but through the shared experience became a united people.

This attitude has been carried throughout history, even as Jews have scattered to every corner of the globe. Wherever Jews are, other Jews are welcomed. It is this bond that keeps Reuven, Gad, and Menasseh connected to liberating the land even while remaining on the eastern bank. It is this bond that has kept Jews around the world connected to each other and to Israel throughout history. As a people we have wailed for the loss of Israel on Tisha B’Av.  As a people we have ensured the birth and survival of the modern state, and as a people we have protected, defended, cared for, and supported each other around the world.  It is what has ensured Jewish survival, and it is what makes us unique among the nations.

Pinchas & Zealotry

Pinchas ben Elazar ben Aharon haKohein heishiv et chamati mei’al b’nei Yisrael b’kan’o et keen’ati b’tocham…

Pinchas ben Elazar ben Aharon haKohein has turned My wrath from the children of Israel, in that he was very jealous for My sake among them…

Kein b’not tzlofchad ovrot noton titein lachem achuzat nachala b’toch achei avihem…

Yes, the daughters of Tzlofchad speak correctly; you shall surely give them a share of the inheritance among their father’s brethren…

Parashat Pinchas begins with the aftermath of Pinchas’ killing of Zimri and the Midianite woman. This act appeases God’s anger at the Israelites having slid into sinning in Shittim. This incident has been problematic for Jews throughout the ages. On the one hand, Pinchas’ zeal saves the people, but, throughout history, Jews have stood witness to the damage that zealots can do.

At the other end of the parasha, we are witness to the flexibility of the law. The daughters of Tzlofchad, whose father had died in the wilderness, contest the inheritance laws. They go before God, stating that it is unfair that, merely because they were all born female, their family would receive no portion in the land of Israel. God listens to their argument, and pronounces judgment. They are correct. The law is amended.

It’s an interesting juxtaposition, a balance between zeal and moderation. Pinchas is the foil to Zimri’s total disregard for the law, but lest we think that his actions are the ideal, the significant story of the parasha is the willingness of God to adapt and amend the law.

On June 17^th, the chief Sephardic rabbi in Israel wrote a memo, on official government letterhead. In it he referred to Conservative and Reform Jews, calling them “uprooters of Torah” who would “corrupt and sabotage” the Land of Israel. Schechter Rabbinical student Arie Hasit responded in the pages of Haaretz. The future Masorti Rabbi Hasit writes, “I believe that the Torah is truth. At the same time, I believe, as Rabbi Yishmael taught nearly 2000 years ago, that “the Torah speaks in the language of humankind.” As such, certain principles of the Torah are meant to be understood anew as human beings’ understanding of the world changes.” He concludes, “According to the Midrash, Moses did not recognize the teachings of Rabbi Akiva as Judaism. In the same way, Moses, Rabbi Akiva, Maimonides, would not recognize my brand of Judaism, nor would they recognize yours [Rabbi Amar]. Your brand of Judaism is no more authentic than mine. My Judaism comes from the same Torah as yours, and I refuse to apologize for it.”

Perhaps the time has come for us all to learn to balance our zeal with moderation, accepting that, as with Pinchas and the daughters of Tzlofchad, there are many faces of the Torah, and we should embrace them all.

Balak- Modesty Versus Privacy

Mah tovu ohalecha Ya’akov mish’k’notecha Yisrael.

How wonderful are your tents Jacob, your dwellings Israel.

This is the famous phrase from parashat Balak. When the prophet Bil’am is called upon by Balak to curse the Israelites, he travels to where he can overlook the camp. However, upon seeing the Israelite encampment, Balak is so overcome that, instead of a curse, he pronounces a blessing. This blessing is so wonderful, it graces the beginning of almost every siddur prior to the start of Shacharit, as a way for us to greet the day when we enter the synagogue. Rabbi Reuven Kimelman, at the time a Brandeis University professor, in explaining our collective decision to recite the words of a foreign prophet upon entering a synagogue, defined the words of Mah Tovu as “It’s good to be in shul!”

What was it that so inspired Bil’am that, upon seeing the encampment, he was unable to fulfill his mission, and curse the Israelites? Midrash teaches that it was the modesty of the people. The tents of the Israelites faced each other, as was the custom of the time, but with an important change. The placement of each tent was staggered, slightly off from the tent it faced. By doing so, no one could look from within on tent into another, thus preserving he modesty of all. Such a society, that went to such lengths to preserve the modesty of even the lowest member of the society was certainly one to be praised instead of cursed.

All too often today individuals lack a sense of modesty. Their exploits, public and personal are splattered across the papers passing for news. This week CNN journalist, Anderson Cooper’s sexuality was made public. He had written a letter to a friend, in which he stated that he was gay. The friend, with permission, posted the letter to his blog, “The Daily Beast”. Mr. Cooper had always kept his private life private. The Globe & Mail reported that he “came to think his remaining silent had given some people a mistaken impression that he was ashamed.” Mr. Cooper was not closeted. He was not ashamed. He was modest and private, confining the details of his private life to those in his intimate circle, family, close friends, and his significant other.

Unfortunately, we live in a society where looking into others’ lives is considered acceptable. Mr. Cooper has been subjected to rumours about his sexual orientation for years. I applaud him for his statement. It is, unfortunately, necessary in our society, which so vilifies individuals for not doing what others think they should be doing, or being what others think they should be. Still, I hope for a time when don’t ask, don’t tell is not an oppressive mandate, but a statement of modesty employed by all.