| From
netnews.alf.dec.com!pa.dec.com!decwrl!elroy.jpl.nasa.gov!news.aero.org!faigin
Fri Feb 24 09:07:16 1995
Path:
netnews.alf.dec.com!pa.dec.com!decwrl!elroy.jpl.nasa.gov!news.aero.org!faigin
From: [email protected] (Daniel P. Faigin)
Newsgroups: soc.culture.jewish,news.answers,soc.answers
Subject: soc.culture.jewish FAQ: Jewish Thought (6/10)
Supersedes: <[email protected]>
Followup-To: poster
Date: 2 Feb 1995 19:07:09 GMT
Organization: The Aerospace Corporation, El Segundo, CA
Lines: 775
Approved: [email protected]
Expires: 18 Mar 1995 19:07:04 GMT
Message-ID: <[email protected]>
NNTP-Posting-Host: solarium.aero.org
Summary: Questions about Philosophy and Jewish Concepts
Xref: netnews.alf.dec.com soc.culture.jewish:141508 news.answers:36849
soc.answers:2331
Archive-name: judaism/FAQ/06-Jewish-Thought
Posting-Frequency: Monthly
Frequently Asked Questions on Soc.Culture.Jewish
Part 6: Jewish Thought
[Last Change: $Date: 1995/02/02 19:07:06 $ $Revision: 1.14 $]
[Last Post: Tue Jan 3 11:07:04 1995]
This posting is an attempt to answer questions that are continually asked on
soc.culture.jewish. It was written by cooperating laypeople from the various
Judaic movements. You SHOULD NOT make any assumption as to accuracy and/or
authoritativeness of the answers provided herein. In all cases, it is always
best to consult a competent authority -- your local rabbi is a good place to
start.
The deceased sages described within are of blessed memory, (assume a Z"L or
ZT"L after their names) and the sages alive today should live to see long and
good days (assume SHLITA). May Hashem grant complete recovery to the ill.
Individual honorifics are omitted.
The FAQ was produced by a committee and is a cooperative work. The
contributors never standardized on a {Hebrew,Aramaic,Yiddish,Ladino}-->English
transliteration scheme. As a result, the same original word might appear with
a variety of spellings. This is complicated by the fact that there are
regional variations in the pronunciation of Hebrew. In some places, the
common spelling variations are mentioned; in others --- not. We hope that
this is not too confusing.
This list should be used in conjunction with the Soc.Culture.Jewish reading
lists that are posted separately. Similar questions can be found in the books
referenced in those lists.
Reproduction of this posting for commercial use is subject to restriction. See
Part 1 for more details.
------------------------------------------------------------
Subject: Organization
This portion of the FAQ contains answers to the following questions:
12.1. What is the Jewish concept of G-d?
12.2. Can one doubt G-d's existence and still be a good Jew?
12.3. How does traditional Judaism relate to modern science?
12.4. Does modern science contradict liberal readings of the Torah?
12.5. Can one be Orthodox and a scientist too?
12.6. What does "chosen people" mean?
12.7. What is the Jewish concept of the Messiah?
12.8. What happens when a person dies?
12.9. What was the job of a prophet?
12.10. Are there prophets today?
12.11. Who were the prophets? How many?
12.12. What is the Jewish view on the question of "free will."
12.13. What about angels, demons, miracles, and the supernatural?
12.14. What do Jews hope/expect of the future?
12.15. How can Jews reject (insert true belief here)?
12.16. Isn't it good enough to be a good person?
12.17. How does Judaism differ from (insert -ism here)?
12.18. Where can a Gentile learn about Judaism?
12.19. What does Judaism say about non-Jews?
All portions of the FAQ are organized as digests, and should be
undigestifyable by software such as Gnus or rn. Please report any
difficulties.
------------------------------------------------------------
Subject: Archival and Credits
Anonymous FTP:
All portions of the FAQ and of the reading lists are archived on
shamash.nysernet.org [192.77.173.13] and on rtfm.mit.edu, and are available
for anonymous FTP. The locations of parts of the FAQ on shamash.nysernet.org
are as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/01-FAQ-intro
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/02-Who-We-Are
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/03-Torah-Halacha
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/04-Observance
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/05-Worship
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/06-Jewish-Thought
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/07-Jews-As-Nation
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/08-Israel
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/09-Antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/10-Miscellaneous
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/mail-order
The locations of the parts of the reading lists on shamash.nysernet.org are
as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/traditional
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/chasidism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reform
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/conservative
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/zionism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/intermarriage
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/periodicals
If you are accessing the archives on rtfm.mit.edu, the pathname is
pub/usenet/news.answers/judaism, instead of israel/lists/scj-faq.
Mail:
The files may also be obtained via Email by sending a message to
[email protected] with the following line in the body of the message:
send usenet/news.answers/judaism/(portionname)
Where (portionname) is replaced by the appropriate subdirectory and
filenames; for example, to get the first part of the reading list, one would
say:
send usenet/news.answers/judaism/reading-lists/general
WWW/Mosaic:
The FAQ and reading lists are available by following the following pointer:
http://www.cis.ohio-state.edu/hypertext/faq/bngusenet/soc/culture/jewish/top.htm
Comments and corrections are welcome. Note that the goal is to present
a balanced view of Judaism; where a response is applicable to a particular
movement only, this will be noted. Unless otherwise noted or implied by the
text, all responses reflect the traditional viewpoint.
------------------------------------------------------------
Subject: 12.1. What is the Jewish concept of G-d?
QUESTION: What is the Jewish concept of G-d? Do Jews think of Him as an angry
old man with a long white beard?
ANSWER: No. That image is an anthropomorphism of an extreme application of
judgment (seen as anger), and wisdom (associated with old men). The image is
part of the "angry jealous Old Testament G-d" misconception, which ignores
G-d's showing kindness and mercy throughout the Torah.
Traditional Jews view G-d as omnipotent and unique, tempering judgment with
mercy. The verse from Shemos [Exodus] 23:23 "And I will remove my hand and
you shall see my back, but my face shall not be seen" is taken to mean that we
will come to know G-d through His works, and through observing his
commandments. See _Handbook of Jewish Thought_ by R' Aryeh Kaplan.
Jews conceive of G-d as an absolutely simple Unity (implying absolutely no
constituent divisions), beyond all constraints (including time and place), and
beyond all limitations of human conception. To the extent that we are even
able to refer to G-d, it is solely through our assignment of human-like
attributes to what we perceive as G-d's interactions with creation. These
attributes provide us with simple terms to which we can relate, but in no way
limit or constrain G-d.
All descriptions of G-d which involve human characteristics are attempts by
human beings to understand the infinite. These human characteristics can
only be crude approximations of the attributes of G-d, in the same way that
a robot's hand, while fashioned in the image of our own, can only be a
crude approximation of the complexity of a human hand.
Likewise, we often ascribe to G-d the ultimate expression of desirable
traits which fallible humans can only imperfectly attain. Thus the term
"Rachman," as used to refer to G-d, is not "merciful" but THE MERCIFUL, and
is the standard against which the human characteristic of mercy is
measured.
------------------------------------------------------------
Subject: 12.2. Can one doubt G-d's existence and still be a good Jew?
What does it mean that one doubts G-d's existence? It rarely means that one
does not believe that G-d exists ("no atheists in foxholes"), rather that a
person does not understand what G-d does. That the way He runs the world is
not comprehensible. (e.g. why does He allow things like famine or the
Holocaust to occur?) G-d does not fit into our limited intellect. And
defining G-d to be something that would fit into a human ideal of what G-d
should be, would mean that we are denying what G-d actually is: something
beyond our intellect.
So the answer is: we all have questions about G-d, but it does not prevent us
from being good Jews. Because being good is not an end-goal, rather a process.
We struggle to get better despite any doubts.
What a Jew does is more important than what he or she believes, even though
Maimonides included belief in G-d as one of Judaism's key principles. Full
and complete faith (emunah sh'laimah) in particular is a most difficult state
to achieve, but the seeds of faith find fertile ground in the person of one
who earnestly strives to live a Jewish life based on the Torah's
prescriptions.
------------------------------------------------------------
Subject: 12.3. How does traditional Judaism relate to modern science?
QUESTION: Does modern science contradict traditional readings of the Torah?
In particular, Big Bang theory, evolution, age of the world, etc.
ANSWER: Probably, but science is getting better all the time and one can
expect agreement eventually...
Seriously, there are numerous neo-traditional readings that put new twists on
various commentaries and are allegedly compatible with strict Orthodoxy.
Rambam [Maimonides], for example, warns at the beginning of his _Mishneh
Torah_ that the literal reading of the opening of Bereshis [Genesis] is for
the masses. [The non-literal reading he had in mind was metaphysical, not
Evolutionary. See _The Guide for the Perplexed_.]
Most Orthodox Jews believe that Creation occurred 5750-and-change years ago
and that it took six days. How long each of those days and years were
relative to today's time intervals (considering that time itself is one of
G-d's creations) is the subject of much discussion and commentary. While the
basis for all their discussions is their belief in Torah, they also take into
account (and sometimes seek to reconcile) the evidence offered by modern
science and engineering.
A rabbi in the Los Angeles area mused that perhaps the year count is based on
the end of creation, when mankind had achieved intelligence. Certainly all of
man's recorded history fits within the almost six thousand years. The time
before "year 1" can be considered before the system was in multiuser mode :-).
You should also consult section I.15 in the general part of the Reading Lists
posted with this FAQ. There you will find books that explore the relationship
of Judaism and science. That part of the reading list is available as
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general
or via Mosaic as:
http://www.cis.ohio-state.edu/hypertext/faq/usenet/judaism/reading-lists/general
/faq-doc-17.html
------------------------------------------------------------
Subject: 12.4. Does modern science contradict liberal readings of the Torah?
The liberal Jewish movements who do not hold the text of the Torah as a
purely factual account don't need to reconcile it with science.
------------------------------------------------------------
Subject: 12.5. Can one be Orthodox and a scientist too?
Definitely! The Association of Orthodox Jewish Scientists publishes a
quarterly, _Intercom_, which deals with ethical, technical, practical, and
philosophical issues.
There is an institute in Israel devoted to using modern technology within
Halachic constraints. One example of their products is a Sabbath telephone
that doctors can use in an emergency without fear of violating the laws of the
Torah.
Tzomet (Tzivtei Mada V'Torah), a similar institute in Gush Etzion, can be
reached at TEL +972-2-931-442 / FAX +972-2-931-889 Tzomet -- Alon Shvut, Gush
Etzion 90940.
------------------------------------------------------------
Subject: 12.6. What does "chosen people" mean?
QUESTION: I've heard that Jews consider themselves "chosen." What does that
mean?
ANSWER: It's "chosen" to accept the Torah and its commandments. This does not
imply superiority, since other nations can fulfill G-d's will with only seven
commandments, rather than the hundreds required of Jews. The concept in fact
is "chosen to fulfill a responsibility," and implies a harder task rather than
a higher status in the world.
------------------------------------------------------------
Subject: 12.7. What is the Jewish concept of the Messiah?
Moses Maimonides (RaMBaM, see Section 4.6) says the following about the
Messiah:
"If a king will arise from the House of David who is learned in Torah and
observant of the mitzvot [the Torah's commandments], as prescribed by the
written law and the oral law, as David his ancestor was, and will compel all
of Israel to walk in [the way of the Torah] and reinforce the breaches [in
its observance]; and fight the wars of G-d, we may, with assurance, consider
him the Messiah.
"If he succeeds in the above, builds the Temple in its place, and gathers
the dispersed of Israel, he is definitely the Messiah. ...
"If he did not succeed to this degree or he was killed, he surely is not
[the redeemer] promised by the Torah. [Rather,] he should be considered as
all the other proper and complete kings of the Davidic dynasty who died.
G-d only caused him to arise in order to test the many, as [Daniel 11:35]
states; "and some of the wise men will stumble, to try them, to refine, and
to clarify until the appointed time, because the set time is in the future."
The Rambam then continues by explaining why Judaism has rejected the claims
of other religions, notably Xianity, which "caused the Jews to be slain by
the sword, their remnants to be scattered and humbled, the Torah to be
altered, and the majority of the world to err and serve a god other than
the L-rd." Since, he said, the required criteria [as described in the
preceding paragraphs] have not been met, all messianic claims to date, such
as Xianity or the the beliefs of the followers of Shabtai Zvi, have been
proven false.
The full text is in his _Mishneh Torah_, Sefer Shoftim, Hilchot Melachim
U'Milchamoteihem, Chapter 11. This translation was done by Rabbi Eliyahu
Touger, published by Moznaim Press, from Halacha 4. A translation, published
by the Lubavitch organization "Sichos in English", can be found on
shamash.nysernet.org in directory israel/chasidus/info as Rambam.moshiach and
is available for anonymous ftp.
The Rambam's statement is probably the definitive rendering of the
rationalist Jewish view on the subject. Others believe that the Messiah
will usher in an age of miracles, and will come in a miraculous manner.
------------------------------------------------------------
Subject: 12.8. What happens when a person dies?
QUESTION: What do Jews say happens when a person dies? Do Jews believe in
reincarnation? In hell or heaven?
In general, and in contrast to some other religions, in day-to-day life Jews
don't pay much attention to questions like this. The focus of Jewish life is
living according to G-d's will as expressed in the Torah. What happens
afterwards is up to G-d.
That said, traditional Judaism does address this question. Keep in mind that
there are dissenting viewpoints, though this is the dominant one:
A living person consists of both body and soul. Both are complex in structure
and this short answer can't possibly address the details. To summarize
briefly, when the body dies, if the person merits it, a small portion of the
soul remains with it to keep it connected with the soul's source, anticipating
the general revival of the dead at the time that G-d decrees. Different parts
of the remainder of the soul may go to different places. One might be
reincarnated into a new body in an attempt to rectify another of its spiritual
aspects, or for other purposes. One part might go to a level of Paradise.
Another might go to Gehinnom for a period, to remove the sins of that life and
prepare it for a future one. Another part might join temporarily with an
already living person, to assist it with its rectification and in the process
gather more merit. The reassignments of the soul continues until the time
that G-d decrees.
------------------------------------------------------------
Subject: 12.9. What was the job of a prophet?
The primary job of a prophet was not to foretell the future, but to arouse the
people and the government to repentance and observance. Next time someone
bugs you about not being Jewish enough, and all sorts of nasty ideas float
through your head, remind yourself that Jeremiah was killed for his preaching.
Jonah did *not* want to be a prophet.
------------------------------------------------------------
Subject: 12.10. Are there prophets today?
QUESTION: It seems that prophecy was once central to Judaism; why don't we
have prophets today?
ANSWER: Prophecy was removed from the world after the destruction of the First
Temple. Those prophets who are mentioned after that (such as Mordechai and
Esther) were alive at the time of the destruction. There are several
explanations as to why this is so.
1. The fact that the Jews did not heed the calls to repentance of the prophets
showed that they were not worthy. When most of the Jews remained in exile
after Ezra returned, they showed that they were still not worthy of that
level of holiness. The second temple did not have the level of kedushah
[holiness] of the first Temple even from the beginning.
2. This was actually a sign of G-d's mercy. Had the Jews had a prophet and
continued to disobey (as was probable based on the behavior of the
following centuries) even after the punishment of the exile, they would
have merited complete destruction. Now they could say that had a prophet
come they would have obeyed and thus mitigate the punishment (though our
current exile is harsh enough).
3. After the destruction of the first Temple the sages prayed for the removal
of the "Evil Inclination" of idolatry. Since the world exists in a
balance, the removal of the low point (idolatry) necessitated the removal
of the high point (prophecy).
Another effect of losing prophecy is that we no longer know which specific
acts cause which specific good and bad consequences. In the age of prophecy,
a person undergoing misfortunes could learn from a prophet what he was doing
wrong and how to do tshuva (repentance.) Nowadays, we can only guess, and may
be wrong in identifying the source of difficulties. This is what galus/galut
[physical and spiritual exile] is all about. [R' Y. Frand]
Some feel that a tzaddik or a rebbe is particularly qualified to provide
spiritual guidance and advise paths for repentance.
------------------------------------------------------------
Subject: 12.11. Who were the prophets? How many?
(Note: "navi" (pl: neviim) = "prophet")
The Talmud (Megillah 14a) says that there had been twice as many prophets as
the number of people who left Egypt (2*600,000) but only those whose
messages were for future generations were recorded. This count was 48 male
and seven female Prophets. Toward the bottom of the page the Talmud lists the
seven females as Sarah, Miriam, Devorah, Hannah (mother of Shmuel), Avigail
(who became a wife of David Hamelech), Huldah (from the time of Yirmiyahu),
and Esther.
One compilation of the male prophets (based on Seder Olam) lists the following:
1. Avraham (Abraham) 24. Hoshea
2. Yitzchak (Isaac) 25. Amos in the time of Yeravam Ben Yoash
3. Yaakov (Jacob) 26. Micha in the time of Yosam
4. Moshe (Moses) 27. Eliyahu (Elijah)
5. Aharon (Aaron) 28. Elisha
6. Yehoshuah (Joshua) 29. Yonah Ben Amitai
7. Pinchas 30. Yeshayah in the time of Menashe
8. Elkanah (father of Shmuel) in the time of Yoshea
9. Eli 31. Yoel (Joel)
10. Shmuel (Samuel) 32. Nachum
11. Gad 33. Habakuk
12. Nosson 34. Zephaniah
13. David Hamelech (King David) 35. Uriah from Kiryat Yearim
14. Shlomo Hamelech (King 36. Yirmiyahu (Jeremiah)
Soloman)
15. Aidoin the Golah 37. Yehezkel
16. Micha Ben Yamla
in the time of Achav
17. Ovadiah 38. Daniel (second year of Darius)
18. Achiah Hashiloni 39. Baruch
19. Yehu Ben Hanani
in the time of Asah 40. Neriah
20. Azaryah Ben Oded 41. Sharyah
in the time of Yehoshaphat 42. Machsiyah
from Divrei Hayamim 43. Hagai
21. Haziel from Bnei Masni 44. Zecharyah
22. Eliezer his cousin 45. Malachi
23. Morishah 46. Mordechai
Rashi (Megillah 3a) suggests that Daniel wasn't a Navi and is to be replaced
in the list by Shemaia, who told Rehavam not to go to war with Yeravam and the
northern kingdom.
Rashi closes with "two I don't know" (47 & 48).
A commentator on the side says one is Oded & one is Hanani Haroeh. When a
Navi is called by his name and his fathers name it is a sign that the father
is also a Navi. Azriah Ben Oded, Yehu Ben Hanani, Zechariah Ben Yehoyada are
given as examples.
Rabbein Hananel and the Vilna Gaon start from Moshe and add in the sons of
Korach.
------------------------------------------------------------
Subject: 12.12. What is the Jewish view on the question of "free will."
Can G-d make a stone so heavy that he cannot lift it? Yes: a Jew. (:-)
One traditional Jewish view of free will is that in this phase of history,
G-d's omnipresence is hidden from our awareness specifically to allow us free
will. If we were fully aware of G-d's presence at all times, we would be
incapable of sinning willfully. As it stands we are freed to assume or reject
the Torah and its prescriptions for Jewish life and to be rewarded or punished
accordingly. This will change at some future point when G-d's omnipresence is
fully revealed.
In Devarim (Deuteronomy) 30:19 "I [G-d] have set before you life and death,
blessing and cursing: therefore choose life." From this we learn that we have
free will. Furthermore, reward and punishment only make sense if we have
knowledge and free will. Angels cannot be rewarded because they do not have
free will, and animals are not rewarded because they do not have knowledge.
There have been a few notable exceptions to this last statement, but that is
the general rule.
------------------------------------------------------------
Subject: 12.13. What about angels, demons, miracles, and the supernatural?
QUESTION: What do Jews say about Angels? Demons? Miracles? Astrology?
Supernatural events in general?
ANSWER: The Torah is full of what western secular culture would (somewhat
derogatorily) call "the supernatural." Even the most fundamental of Jewish
beliefs, that there is a Creator, falls into this class -- how much more so
the Torah's recounting of events that include such out-of-the-ordinary
occurrences as prophecy in its many forms, birth of children to very aged
parents, the appearance of angels and their interaction with the physical
world, the occurrence of narrowly focussed plagues, the revelation on Sinai
with its attendant visions, talking mules, the falling of Manna,
revivification of the dead, and many, many others. Traditional Judaism, in
accepting Torah as G-d's word, accepts that these things happened, even though
western science can't currently (and may never) explain them.
As Rabbi Kaplan (z"l) wrote in his _Handbook of Jewish Thought_, paraphrasing
Rabbi Elchanan Wasserman (z"l):
"Science does not contradict, or even concern itself with miracles.
Science deals with the laws of nature, while miracles are, by
definition, exceptions to those laws. Any disbelief in miracles is thus
not scientific, but is based on arbitrary prejudices in conformity to
popular styles of thought. Such a disbelief can reduce a person's
concept of G-d to a mere abstract philosophical idea, abolishing the
obligation to serve and obey Him."
In addition, there are traditional Jewish sources (primarily in the Kabbalah)
that explain the roles that angels and demons play in the world, the Jewish
version of astrology, and the mechanisms through which miracles occur.
------------------------------------------------------------
Subject: 12.14. What do Jews hope/expect of the future?
Traditional Jews hope for the arrival of the Messiah and the accompanying age.
(See the above question on the Messiah.) Some liberal Jews reject the concept
of a Messiah, but still hope that man will create the same type of moral world
that the traditional Jews believe the arrival of the Messiah will usher in.
Traditional Jews also expect the revival of the dead at the end of days along
with G-d's presence manifested on Earth.
------------------------------------------------------------
Subject: 12.15. How can Jews reject (insert true belief here)?
QUESTION: How is it possible for Jews to reject the One True Way, belief in
Jesus/Qetzalcoatl/Marx/Zoroaster/Muhammad/Zeus/Luther/Moon/Buddha?
Because the beliefs of those religions contradict fundamental tenets of
Judaism.
------------------------------------------------------------
Subject: 12.16. Isn't it good enought to be a good person?
QUESTION: Why do Jews need organized religion or Jewish laws -- Isn't it good
enough to be a good person? How about gentiles?
ANSWER: Traditional Jews believe in absolute morality backed by G-d's
authority, and liberal Jews tend to hold similar moral principles, even if
doubting their divine origin. Thus, "good" implies "observes those moral
principles which one is obligated to follow."
According to Judaism, gentiles have seven categories of mitzvot that they
must follow, and do not need Jewish law or organized religion. But it's their
privilege to organize to worship, should they so choose. See the answer to
12.19 for more information on these categories.
------------------------------------------------------------
Subject: 12.17. How does Judaism differ from (insert -ism here)?
QUESTION: How does Judaism differ from Xianity, Marxism, Communism, Humanism
and other -isms?
ANSWER: Communism and Marxism are discredited fin-de-siecle (late 19th
century) atheistic philosophies in which people are grouped by economic class,
seen as the primary force of history. In contrast, Judaism postulates a set
of overriding moral principles, which traditional Jews believe came from G-d,
and recognizes the power of righteous and evil individuals.
Humanism places man above all else. Judaism places G-d above all else,
especially above mankind. "Jewish Humanism" usually describes the combination
of elements of Eastern European (Jewish) culture and an atheistic absolute
moral code which just so happens to be very similar to Judaism's.
Judaism rejects the possibility of G-d assuming human form. (See Talmud
Yerushalmi, tractate Taanis 2:1 (9a) from Bamidbar [Numbers] 23:19) Judaism
also rejects the concept of a mandatory mediator between G-d and man, although
it accepts the idea that one person can petition G-d on behalf of others.
Branches of Xianity postulate salvation exclusively through faith, while
Judaism requires observance of the commandments, irrespective of one's level
of faith.
For more detail, see question 4 in Prager and Telushikin's "The Nine Questions
People Ask About Judaism" (Simon and Schuster, 1981, page 77)
------------------------------------------------------------
Subject: 12.18. Where can a Gentile learn about Judaism?
QUESTION: Where can a gentile learn about the basics of Jewish belief and
practice?
ANSWER: Read Dennis Prager and Joseph Telushkin's _The Nine Questions People
Ask About Judaism_, Simon and Schuster, New York, NY, 1981.
Because major questions about Judaism are answered in this and other similar
books, gentiles who post "I'm just curious about why Jews reject my faith"
will be assumed to be missionaries until proven otherwise. Too many
missionaries have posted, pretending to ask objective, curious questions, only
to end up preaching to the group.
Additional information may be found in the General Judaism Reading List,
available as:
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general
or
ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/general
------------------------------------------------------------
Subject: 12.19. What does Judaism say about non-Jews?
QUESTION: What does Judaism say about non-Jews and their role? What does G-d
demands of gentiles to get to Heaven/world-to-come?
ANSWER: The Rabbis in Tractate Sanhedrin [57a] [derive from the Torah] the six
broad categories that G-d forbids all of humanity: killing, stealing,
committing sexual immorality [such as adultery or incest], eating the flesh of
a living animal, serving idols (particularly the sexual excesses and the
killing of children which went along with idol worship), blaspheming against
G-d, and the one positive category of establishing a system of legal justice
(thus, the common expression of "seven" laws). According to the standard
computation, these break down into 66 laws that non-Jews are obligated to
observe. According to the Rambam, in order to merit the World to Come,
non-Jews must observe these obligations specifically because they were
commanded by G-d through the Torah (and not just on the basis of
reason). [References: R' Shlomo Riskin, R' Nathan Cardozo _Torah, Masorah, and
Man_, and Mishneh Torah, Hilkhot Melakhim 8:11]
A common question on s.c.j is "what are these laws". The following is a
condensed version of a summary of the laws and categories put together by
Shlomoh Sherman and posted by Moshe Shulman:
The Seven Noachide Categories
I. Idolatry is forbidden. Man is commanded to believe in the One G-d alone
and worship only Him.
II. Incestuous and adulterous relations are forbidden. Human beings are not
sexual objects, nor is pleasure the ultimate goal of life.
III. Murder is forbidden. The life of a human being, formed in G-d's image,
is sacred.
IV. Cursing the name of G-d is forbidden. Besides honoring and respecting
G-d, we learn from this precept that our speech must be sanctified, as
that is the distinctive sign which separated man from the animals.
V. Theft is forbidden. The world is not ours to do with as we please.
VI. Eating the flesh of a living animal is forbidden. This teaches us to be
sensitive to cruelty to animals. (This was commanded to Noah for the
first time along with the permission of eating meat. The rest were
already given to Adam in the Garden of Eden.)
VII. Mankind is commanded to establish courts of justice and a just social
order to enforce the first six laws and enact any other useful laws or
customs.
These categories are felt to be implicit in God's commandment to Adam and
Eve in Gen. 2:16-17:
GEN 2:16-17 RABBI YOCHANAN'S EXPLANATION IN THE TALMUD:
============================ =============================================
And the Lord This implies the prohibition of blasphemy. As
it says in Lev. 24:16, "He who blasphemes the
name of THE LORD (Hashem) shall die."
God This is a reference to idolatry for it says in
Ex. 20:3 "You shall have no other Elokim
before me".
commanded This is a reference to laws of justice for
it says in Gen. 18:19, "For I have known him
so he will COMMAND (Yitzaveh) his children
after him to keep the way of the Lord and
righteousness and justice."
the man This is a reference to the prohibition of
murder. God explicitly commands Noah (Gen.
9:6), "If one sheds the blood of THE MAN (Ha
Adam), by man shall his own blood be shed."
saying, This refers to sexual misconduct or adultery,
as the prophet Jeremiah (3:1) says, "Saying
(laymor), if a man divorces his wife..."
From all the trees of This is an implicit prohibition of theft. It
the garden shows that permission is needed to take
something that is not explicitly yours.
you may freely eat. This implies that there are things which may
not be eaten (the limbs of a live animal).
From this are derived the following 66 laws:
I. THEFT: (1) against stealing; (2) against committing robbery (3) against
shifting a landmark; (4) against cheating; (5) against repudiating a
claim of money owed; (6) against overcharging; (7) against coveting; (8)
against desiring; (9) a laborer shall be allowed to eat of the fruits
among which he works (under certain conditions); (10) against a laborer
eating of such fruit (when certain conditions are not met); (11) against
a laborer taking of such fruit home; (12) against kidnapping; (13)
against the use of false weights and measures; (14) against the
possession of false weights and measures; (15) that one shall be exact
in the use of weights and measures; and (16) that the robber shall
return (or pay for) the stolen object.
II. JUSTICE: (1) to appoint judges and officers in each and every
community; (2) to treat the litigants equally before the law; (3) to
inquire diligently into the testimony of a witness; (4) against the
wanton miscarriage of justice by the court; (5) against the judge
accepting a bribe or gift from a litigant; (6) against the judge showing
marks of honor to but one litigant; (7) against the judge acting in fear
of a litigant's threats; (8) against the judge, out of compassion,
favoring a poor litigant; (9) against the judge discriminating against
the litigant because he is a sinner; (10) against the judge, out of
softness, putting aside the penalty of a mauler or killer; (11) against
the judge discriminating against a stranger or an orphan; (12) against
the judge hearing one litigant in the absence of the other; (13) against
appointing a judge who lacks knowledge of the Law; (14) against the
court killing an innocent man; (15) against incrimination by
circumstantial evidence; (16) against punishing for a crime committed
under duress; (17) that the court is to administer the death penalty by
the sword; (18) against anyone taking the law into his own hands to kill
the perpetrator of a capital crime (this point is disagreed upon by
different writers: "The Noahites are not restricted in this way but may
judge singly and at once.") ; (19) to testify in court; and (20)
against testifying falsely.
III. HOMICIDE: (1) against anyone murdering anyone.
IV. ILLICIT INTERCOURSE: (1) against (a man) having union with his mother;
(2) against (a man) having union with his sister; (3) against (a man)
having union with the wife of his father; (4) against (a man) having
union with another man's wife; (5) against (a man) copulating with a
beast; (6) against a woman copulating with a beast; (7) against (a man)
lying carnally with a male; (8) against (a man) lying carnally with his
father; (9) against (a man) lying carnally with his father's brother;
and (10) against engaging in erotic conduct that may lead to a
prohibited union.
[Note: There is some dispute as to what the correct wording it for (8) and
(9), as it seems to be covered by (7). If the text is based on Lev. 18:8, the
standard prohibition derived therefrom is covered in (3). Note that this is in
the context of noachide prohibitions. If anyone has specific corrections that
should be made to this, please email them to me. -- Your Editor
([email protected])]
V. LIMB OF A LIVING CREATURE: (1) against eating a limb severed from a
living animal, beast, or fowl; and (2) against eating the flesh of any
animal which was torn by a wild beast ... which, in part, prohibits the
eating of such flesh as was torn off an animal while it was still alive.
VI. IDOLATRY: (1) against entertaining the thought that there exists a
deity except the Lord; (2) against making any graven image (and against
having anyone else make one for us); (3) against making idols for use by
others; (4) against making any forbidden statues (even when they are for
ornamental purposes); (5) against bowing to any idol (and not to
sacrifice nor to pour libation nor to burn incense before any idol, even
where it is not the customary manner of worship to the particular idol);
(6) against worshipping idols in any of their customary manners of
worship; (7) against causing our children to pass (through the fire) in
the worship of Molech; (8) against practicing Ov; (9) against the
practice of Yiddoni; and (10) against turning to idolatry (in word, in
thought, in deed, or by any observance that may draw us to its worship).
[Editors Note: We need translations/meanings for Molect, Ov, and Yiddoni.]
VII. BLASPHEMY: (1) to acknowledge the presence of God; (2) to fear God;
(3) to pray to Him; (4) to sanctify God's name (in face of death, where
appropriate); (5) against desecrating God's name (even in face of death,
when appropriate); (6) to study the Torah; (7) to honor the scholars,
and to revere one's teacher; and (8) against blaspheming.
The term "Noachide" describes groups, generally founded by rabbis, for the
purpose of making non-Jews aware of their obligations *according to
Torah*. These groups observe the commandments in the seven categories, and do
not follow the tenets of non-Jewish religions.
See "The Root and Branch Noachide Guide," a 104 page paperback by Aryeh
Gallin ([email protected]), that can be ordered from:
The Root and Branch Association, Ltd.
504 Grand Street, #E51
New York, NY 10002-4101
Suggested donation is $10.
There is a mailing list to discuss the Noachide Movement. To subscribe, send a
message to [email protected] with the following as the body of
the message:
sub rbranch your_full_name
Also see _The Path of the Righteous Gentile_ by Chaim Clorfene and Yakov
Rogalsky, Targum Press/Feldheim, 1987.
In Northern New Jersey contact Rabbi Saul Zucker at the Frisch Academy in
Paramus. In Athens, Tennessee contact Rev. J. David Davis.
The best known Noachide is archaeologist Vendyl Jones, model for the "Indiana
Jones" character of movie fame. Like his fictional counterpart, Vendyl Jones
is also trying to locate vessels from the Temple, especially near its site in
Jerusalem.
------------------------------------------------------------
--
Please mail additions or corrections to me at [email protected].
End of SCJ FAQ Part 6 (Jewish Thought) Digest
**************************
-------
--
[W]: The Aerospace Corp. M1/055 * POB 92957 * LA, CA 90009-2957 * 310/336-8228
[Email]:[email protected], [email protected] [Vmail]:310/336-5454 Box#68228
Proud first time daddy of:
Erin Shoshana Faigin... born 11/17/94 at 5:24PM. 9lbs 7.5oz. 19 inches.
|
| From
netnews.alf.dec.com!crl.dec.com!crl.dec.com!caen!uwm.edu!news.alpha.net!news.mat
hworks.com!udel!gatech!swrinde!elroy.jpl.nasa.gov!news.aero.org!faigin Fri Feb
24 09:07:31 1995
Path:
netnews.alf.dec.com!crl.dec.com!crl.dec.com!caen!uwm.edu!news.alpha.net!news.mat
hworks.com!udel!gatech!swrinde!elroy.jpl.nasa.gov!news.aero.org!faigin
From: [email protected] (Daniel P. Faigin)
Newsgroups: soc.culture.jewish,news.answers,soc.answers
Subject: soc.culture.jewish FAQ: Jews As A Nation (7/10)
Supersedes: <[email protected]>
Followup-To: poster
Date: 3 Feb 1995 19:07:07 GMT
Organization: The Aerospace Corporation, El Segundo, CA
Lines: 376
Approved: [email protected]
Expires: 19 Mar 1995 19:07:04 GMT
Message-ID: <[email protected]>
NNTP-Posting-Host: solarium.aero.org
Summary: Questions about the Jewish Nation
Xref: netnews.alf.dec.com soc.culture.jewish:141825 news.answers:36964
soc.answers:2334
Archive-name: judaism/FAQ/07-Jews-As-Nation
Posting-Frequency: Monthly
Frequently Asked Questions on Soc.Culture.Jewish
Part 7: Jews as a Nation
[Last Change: $Date: 1995/02/03 19:07:05 $ $Revision: 1.15 $]
[Last Post: Wed Jan 4 11:07:06 1995]
This posting is an attempt to answer questions that are continually asked on
soc.culture.jewish. It was written by cooperating laypeople from the various
Judaic movements. You SHOULD NOT make any assumption as to accuracy and/or
authoritativeness of the answers provided herein. In all cases, it is always
best to consult a competent authority -- your local rabbi is a good place to
start.
The deceased sages described within are of blessed memory, (assume a Z"L or
ZT"L after their names) and the sages alive today should live to see long and
good days (assume SHLITA). May Hashem grant complete recovery to the ill.
Individual honorifics are omitted.
The FAQ was produced by a committee and is a cooperative work. The
contributors never standardized on a {Hebrew,Aramaic,Yiddish,Ladino}-->English
transliteration scheme. As a result, the same original word might appear with
a variety of spellings. This is complicated by the fact that there are
regional variations in the pronunciation of Hebrew. In some places, the
common spelling variations are mentioned; in others --- not. We hope that
this is not too confusing.
This list should be used in conjunction with the Soc.Culture.Jewish reading
lists that are posted separately. Similar questions can be found in the books
referenced in those lists.
Reproduction of this posting for commercial use is subject to restriction. See
Part 1 for more details.
------------------------------------------------------------
Subject: Organization
This portion of the FAQ contains answers to the following questions:
Section 13. Jews as a Nation
13.1. What are the different racial and cultural groups of Jews?
13.2. What are the differences between Sephardim and Ashkenazim?
13.3. Where did the Beita Yisrael (Falashas) come from?
13.4. Who were the Khazars? Are Ashkenazi Jews descended from the
Khazars?
13.5. Who are Crypto-Jews (also known as "marranos")?
13.6. Sephardi/Ashkenazi vs. O/C/R?
All portions of the FAQ are organized as digests, and should be
undigestifyable by software such as Gnus or rn. Please report any
difficulties.
------------------------------------------------------------
Subject: Archival and Credits
Anonymous FTP:
All portions of the FAQ and of the reading lists are archived on
shamash.nysernet.org [192.77.173.13] and on rtfm.mit.edu, and are available
for anonymous FTP. The locations of parts of the FAQ on shamash.nysernet.org
are as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/01-FAQ-intro
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/02-Who-We-Are
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/03-Torah-Halacha
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/04-Observance
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/05-Worship
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/06-Jewish-Thought
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/07-Jews-As-Nation
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/08-Israel
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/09-Antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/10-Miscellaneous
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/mail-order
The locations of the parts of the reading lists on shamash.nysernet.org are
as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/traditional
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/chasidism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reform
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/conservative
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/zionism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/intermarriage
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/periodicals
If you are accessing the archives on rtfm.mit.edu, the pathname is
pub/usenet/news.answers/judaism, instead of israel/lists/scj-faq.
Mail:
The files may also be obtained via Email by sending a message to
[email protected] with the following line in the body of the message:
send usenet/news.answers/judaism/(portionname)
Where (portionname) is replaced by the appropriate subdirectory and
filenames; for example, to get the first part of the reading list, one would
say:
send usenet/news.answers/judaism/reading-lists/general
WWW/Mosaic:
The FAQ and reading lists are available by following the following pointer:
http://www.cis.ohio-state.edu/hypertext/faq/bngusenet/soc/culture/jewish/top.htm
Comments and corrections are welcome. Note that the goal is to present
a balanced view of Judaism; where a response is applicable to a particular
movement only, this will be noted. Unless otherwise noted or implied by the
text, all responses reflect the traditional viewpoint.
------------------------------------------------------------
Subject: 13.1. What are the different racial and cultural groups of Jews?
Among North American Jews, individuals of Eastern European Ashkenazi heritage
are predominant, although before the late 1800's, individuals of Sephardi
origin (i.e. Jews who settled around the Mediterranean basin at the time of
the diaspora) were more common.
Other groups of Jews include the Arab and Yameni Jews. There are also Jews of
Persian origin. The larger groups of non-Caucasian Jews include the Jews from
Ethiopia.
Other Jewish communities include the Kaifeng Jews of China (now mostly
assimilated) and rumors of Jews in Mongolia. Until 1960, there was a
community of cave-dwelling Jews in southern Libya. A community in Burma
claimed to be Jews, and rumors and legends abound about African, Native
American, and other tribes claiming Jewish ancestry. There are also Jewish
communities in India.
------------------------------------------------------------
Subject: 13.2. What are the differences between Sephardim and Ashkenazim?
They came from different cultures, and so particular customs developed
differently, such as details of the prayer service and permitted foods on
Pesach. The _Shulchan Aruch_ by R' Joseph Karo is the definitive Sephardic
work on halacha, and R' Moshe Isserles later added glosses to describe
Ashkenazi practice. Other works describe the customs and practices of
particular communities.
------------------------------------------------------------
Subject: 13.3. Where did the Beita Yisrael (Falashas) come from?
First off, know that "Falasha" (Amharic for "stranger") is considered very
derogatory. Just say "Ethiopian Jew" if you can't remember "Beita Yisrael."
Older reference books will probably list them under "Falasha," i.e. the 1972
article in the Encyclopaedia Judaica.
Their own legends date them back to Shlomo ha-melech [King Solomon], and
ascribe their origin to the tribe of Dan. See the book _The Lost Jews_ by
Rappoport.
Researchers also think some of the defeated Yemenite Jews from the Abu Duwas
Jewish Kingdom came to Ethiopia, and that some Elephantine Jews migrated south
from Egypt. Another Ethiopian legend has one of Moses' sons migrating South
and establishing a Hebrew community before King Solomon.
------------------------------------------------------------
Subject: 13.4. Who were the Khazars? Are Ashkenazi Jews descended from the
Khazars?
The Khazars were a Turko-Mongol tribe that migrated to the Russian steppes
region, and established a powerful military kingdom, that existed from the
mid-7th to early-11th century. Surrounded by the Islamic Eastern Caliphate of
Persia and the Christian Byzantine Empire, they chose Judaism as their state
religion to avoid being religiously (and hence politically) dominated by
either Empire, so that they could avoid being labelled as heathens without
identifying with either of their powerful neighbors.
The Khazars were a potent military force in the area until about the middle
of the eleventh century, their last power base being the Crimean peninsula.
The Khazars had a two king system, consisting of a military king (kaqhan)
and a civilian king (bek). They defeated the Eastern Caliphate in several
key battles, thus ensuring the halt of Islam at what are essentially its
current boundaries, much the same as what the Carolingian rulers did to the
Western Caliphate at the Pyrenees. (Ironically, these Jewish converts made
Eastern Europe safe for Christianity.) The emerging Rus (Russians) were
also defeated, and tribute was exacted to allow Viking and Rus ships to
pass through Khazar dominated waterways to raid for treasure in the Persian
cities on the Caspian Sea coast. The Empress Theodora of the Byzantine
Empire was a Khazar princess given in marriage as a political alliance.
The Khazar ruling classes were were converted to Judaism by Persian Jewish
rabbis, who stayed with them and taught them (and probably provided Kohanim
and Levites as well). Many of the Khazar soldiers were known to be either
Christians or Muslims, so the total conversion of the Khazars is unlikely.
Evidence of the Khazars comes from Arab travelogues of the period, from two
letters to Sephardic rabbis from the Khaqan Saul found in the Cairo Genizeh
(along with some important responsas from Maimonides), and from a single
archeological excavation in the USSR just after WWI. (The site was later
flooded for a dam, and is not available for further research.) A Russian
language book describing the excavation is available, as are translations
of the letters. Other primary sources are:
1. The Kievan Letter, written by the Khazar Jews of Kiev in early
10th century, found in the Cairo Genizah
2. The Khazar Correspondence between Khaqan Joseph and Hasdai ibn
ibn Shaprut of Spain, now known to be authentic.
3. The Schechter Letter, found in the Cairo Genizah, a
semi-historical account of the conversion of Khazars to Judaism
and of the migration of Jews to Khazaria
Secondary sources are the Al-Kuzari, a religious work using the story of the
Khazars as justification for Judaism in the face of intense missionary
pressure especially in Spain, and Arthur Koestler's "The Thirteenth Tribe",
which theorizes more than the facts we have allow. Records of German Jews
fleeing the earliest Crusades indicate that small Khazar communities were
already living in Poland in the 12th century (see Encyclopedia Judaica article
on Poland), and records exist of a boatload of Khazars arriving in
pre-Expulsion Spain. Other secondary sources are:
1. (book) "Khazarian Hebrew Documents of the Tenth Century" by Omeljan
Pritsak and Norman Golb, Ithaca, NY: Cornell Univ. Press, 1982.
2. (book) "The History of the Jewish Khazars" by D. M. Dunlop, New York, NY:
Schocken Books, 1967.
3. (book) "Khazar Studies: An Historico-Philological Inquiry into the
Origins of the Khazars" by Peter Golden, Budapest, Hungary: Akademiai
Kiado, 1980.
The destruction of Khazaria ended what was probably the best chance of
re-establishment of Jewish sovereignty of the Holy Land prior to 1948,
since a confederation of Khazaria and Sephardic Jews could have negotiated
for, or purchased back, the Holy Land from its then Byzantine rulers.
Are Ashkenazi Jews descended from the Khazars? The answer is probably
mixed. As the Khazar kingdom broke up, some Khazars must have fled into
Eastern Europe, but from Sephardic travelogues we know that "Russian Jews"
were known to the Sephardi community as early as the 11th century, distinct
from Khazars. We also know that the Ukraine, the most likely place for the
Khazars to have gone, experienced its largest growth in population not when
the Khazar kingdom was breaking up, but rather with its conquest by Poland
nearly 200 years later. At that time, Polish Jews flooded into the
country, nearly tripling the Jewish population in 40 years.
There is no remnant of Khazar custom or Khazar names in Ashkenazi Jews. The
name Kogan is sometimes used to point to Khaqan, but the more likely
derivation has always been Ukrainian for Kohan (where the h-g substitution
is common as in Gitler). No evidence of Turkic or Mongolian language
remains in Yiddish, although some Jews do have features that might be
considered almost Mongolian or Oriental. There are, however, secondary
influences of Khazars in the Magyar culture, since the Magyars were allies
of the Khazars; early Hungarian monarchies were divided up into two
kingships like their former neighbors.
Eastern European Jews predominantly have ancestors who came from Germany,
Bohemia, and other areas of Central Europe. The most common view holds that
the migrations of western Jews to Eastern Europe occurred around the time of
the Crusades and the Black Plague massacres. However, there is no question
that intermarriages occurred between Christians and Jews, often as the result
of rape by Germanic Roman legionnaires or by Cossacks during pogroms. It is
also very likely that some of the Jewish Khazars assimilated with western
Jews, as settlements of Khazars after Khazaria's destruction were documented
in Kiev, Chernigov region, and other parts of Ukraine. In addition, family
traditions indicate the likely persistence of Khazar Jewish settlements in
northern Romania and Hungary. Some Khazars are said to have become the
ancestors of the Kumyks of the north Caucasus. Khazar settlements existed in
Turkey and Derbent.
If you are interested in this subject, a mailing list has been set up to
research on the origins and history of Eastern European Jews. To subscribe,
send an email message containing the words "subscribe eejh" to
[email protected]. For further information, contact either Kevin
Brook <[email protected]> or Paulo de Medeiros
<[email protected]>.
------------------------------------------------------------
Subject: 13.5. Who are Crypto-Jews (also known as "marranos")?
At the time of the Spanish Inquisition and the expulsion from Spain in 1492,
Jews were offered conversion or expulsion. Many chose to leave Spain, but
others stayed behind.
"Marranos" actually started appearing with the first riots in the Juderias of
Spain. Many were forced to convert to save their lives. These were naturally
not faithful Catholics. The laws in 14th and 15th century Spain became
increasingly oppressive towards practicing Jews, while providing an easy
escape by conversion. Large numbers of middle class Jews outwardly took on
Christianity to avoid the laws, while secretly practicing Judaism.
Most of the remaining Marranic practice in Spain and Portugal today is from
those religious Jews who escaped from Spain to Portugal in 1492, only to be
trapped there later when the expulsion was instituted there as well. The most
active Marranism in the Iberian peninsula is in the mountainous border areas
between Spain and Portugal, in towns such as Belmonte'. Jewish outreach in
these areas is achieving success in bringing them forward and restoring full
Judaic practice, but many still fear burning or other persecution if they go
public.
Some faithful Catholic converts were won by the efforts of famous apostates
like Pablo de Santa Maria who went around disputing the rabbis and ordinary
Jews, winning some converts. In the most famous disputation, with
Nachmanides, he was soundly defeated, but the Franciscans published false
reports of the disputation to win more converts. Nachmanides, who had been
protected from heresy laws during the disputations, was forced to publish his
refutations in public. He was forced into exile rather than be burned as a
heretic. In any case, the faithfulness of these converts is doubtful, since
the Order of Expulsion was primarily due to the recidivism of Conversos once
they had to live next door to practicing Jews again. It was felt that
expelling all open Jews was the only way to keep the Conversos Christian.
Among those who stayed behind were Jews who pretended to convert to Roman
Catholicism, but who secretly maintained a practice of Judaism. The term
"Marrano" was at one time used to describe them, as the term refers to the
swine which they'd publicly eat to demonstrate their outward conversion. It
isn't clear if the "Old Christians" or the practicing Jews called them
"marrano".
In Majorca the community was converted in the 1430's and are called Chuetas,
from "pork lard" since they regularly keep pork lard boiling in cauldrons on
their porches. They themselves still call themselves Israelitas in private,
and ask forgiveness from el Grande Dio for worshipping in front of statues of
a man. They typically sacrified (in a figurative, not literal, sense) their
first born sons to the Catholic priesthood as a means of getting protection
from Church persecution, so, ironically, many of the priests across the
Baleiric Islands are from Marrano families.
Crypto-Jew is the correct term, as it also refers to Jews forced to adopt
other religions and political philosophies while maintaining Jewish practices.
Crypto-Judaism pre-dates the Inquisition, as Jews were forced by the
Al-Mohavid invasions of Spain to become Muslims, creating Crypto-Jews who
gradually fled to Christian districts for protection from the Muslims (see
Roth's History of the Jews). In modern times outwardly Muslim Crypto-Jews are
known to be in Meshed, Iran, and in Turkey.
A number of Crypto-Jewish communities survive today, especially in former
Spanish-influenced regions, such as the southwestern U.S.A. They still
maintain extensive secrecy after centuries. Other communities were lost to
assimilation, but maintained residual Jewish practices such as lighting
candles Friday night. Based on information in Cohen's _The Marranos_ and
Prinz's _The Secret Jews_, the following are some examples of these
communities:
o The Antiquen~as of Colombia.
o Much of Northern Mexico's middle and upper classes (Nuevo Leon is the "New
Lion of Judah").
o The Naucalpan and Vallejo districts of Mexico City.
o The Chuetas of Majorca.
Famous Hispanics who have acknowledged Marrano ancestry include Rita Moreno
and Fidel Castro.
------------------------------------------------------------
Subject: 13.6. Sephardi/Ashkenazi vs. O/C/R?
QUESTION: How does the Sephardi/Ashkenazi differences differ from the O/C/R
differences.
ANSWER: Traditional Sephardic and Ashkenazic Jews agree that the oral and
written Torah are from G-d, and that the sages may rule on halachic matters.
The differences in practice are mostly in culture and customs. Traditional
and liberal Jews disagree on the Divine origin of the oral and written Torah,
and on the ability of present-day sages and secular scholars to overrule
earlier halachic decisors.
Also, Sephardic Jews tend not to separate along "denominational" lines, but
rather "observant" and "non-observant."
------------------------------------------------------------
--
Please mail additions or corrections to me at [email protected].
End of SCJ FAQ Part 7 (Jewish as a Nation) Digest
**************************
-------
--
[W]: The Aerospace Corp. M1/055 * POB 92957 * LA, CA 90009-2957 * 310/336-8228
[Email]:[email protected], [email protected] [Vmail]:310/336-5454 Box#68228
Proud first time daddy of:
Erin Shoshana Faigin... born 11/17/94 at 5:24PM. 9lbs 7.5oz. 19 inches.
|
| From
netnews.alf.dec.com!pa.dec.com!decwrl!elroy.jpl.nasa.gov!news.aero.org!faigin
Fri Feb 24 09:07:41 1995
Path:
netnews.alf.dec.com!pa.dec.com!decwrl!elroy.jpl.nasa.gov!news.aero.org!faigin
From: [email protected] (Daniel P. Faigin)
Newsgroups: soc.culture.jewish,news.answers,soc.answers
Subject: soc.culture.jewish FAQ: Jews and Israel (8/10)
Supersedes: <[email protected]>
Followup-To: poster
Date: 4 Feb 1995 19:07:07 GMT
Organization: The Aerospace Corporation, El Segundo, CA
Lines: 512
Approved: [email protected]
Expires: 20 Mar 1995 19:07:04 GMT
Message-ID: <[email protected]>
NNTP-Posting-Host: solarium.aero.org
Summary: Jews and their relationship to Israel
Xref: netnews.alf.dec.com soc.culture.jewish:141611 news.answers:36907
soc.answers:2332
Archive-name: judaism/FAQ/08-Israel
Posting-Frequency: Monthly
Frequently Asked Questions on Soc.Culture.Jewish
Part 8: Jews and Israel
[Last Change: $Date: 1995/02/04 19:07:05 $ $Revision: 1.14 $]
[Last Post: Thu Jan 5 11:07:06 1995]
This posting is an attempt to answer questions that are continually asked on
soc.culture.jewish. It was written by cooperating laypeople from the various
Judaic movements. You SHOULD NOT make any assumption as to accuracy and/or
authoritativeness of the answers provided herein. In all cases, it is always
best to consult a competent authority -- your local rabbi is a good place to
start.
The deceased sages described within are of blessed memory, (assume a Z"L or
ZT"L after their names) and the sages alive today should live to see long and
good days (assume SHLITA). May Hashem grant complete recovery to the ill.
Individual honorifics are omitted.
The FAQ was produced by a committee and is a cooperative work. The
contributors never standardized on a {Hebrew,Aramaic,Yiddish,Ladino}-->English
transliteration scheme. As a result, the same original word might appear with
a variety of spellings. This is complicated by the fact that there are
regional variations in the pronunciation of Hebrew. In some places, the
common spelling variations are mentioned; in others --- not. We hope that
this is not too confusing.
This list should be used in conjunction with the Soc.Culture.Jewish reading
lists that are posted separately. Similar questions can be found in the books
referenced in those lists.
Reproduction of this posting for commercial use is subject to restriction. See
Part 1 for more details.
------------------------------------------------------------
Subject: Organization
This portion of the FAQ contains answers to the following questions:
Section 14. Jews and Israel
14.1. Who is an Israeli? Who may enter Israel under its Law of Return?
14.2. What is Zion?
14.3. What is Zionism?
14.4. Are all Jews Zionists?
14.5. Do Diaspora Jews (Jews outside Israel) support Zionism?
14.6. I've heard there are Orthodox Jews who are against Israel?
14.7. Did Zionism end with the establishment of Israel?
14.8. Are antisemitism and anti-Zionism the same thing?
14.9. Is Zionism racist?
14.10. What are the roots of Arab opposition to Zionism?
14.11. Can't you criticize Israel without being antisemitic?
14.12. Why is opposition to Israel often seen as being antisemitic?
14.13. Why is Jerusalem so important to Jews?
14.14. I want to move to Israel. Can I become a citizen?
14.15. What is the Wailing Wall and why is it so important?
14.16. Questions on aliyah, military service for olim and more
All portions of the FAQ are organized as digests, and should be
undigestifyable by software such as Gnus or rn. Please report any
difficulties.
------------------------------------------------------------
Subject: Archival and Credits
Anonymous FTP:
All portions of the FAQ and of the reading lists are archived on
shamash.nysernet.org [192.77.173.13] and on rtfm.mit.edu, and are available
for anonymous FTP. The locations of parts of the FAQ on shamash.nysernet.org
are as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/01-FAQ-intro
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/02-Who-We-Are
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/03-Torah-Halacha
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/04-Observance
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/05-Worship
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/06-Jewish-Thought
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/07-Jews-As-Nation
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/08-Israel
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/09-Antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/10-Miscellaneous
ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/mail-order
The locations of the parts of the reading lists on shamash.nysernet.org are
as follows:
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/traditional
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/chasidism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reform
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/conservative
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/zionism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/antisemitism
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/intermarriage
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/periodicals
If you are accessing the archives on rtfm.mit.edu, the pathname is
pub/usenet/news.answers/judaism, instead of israel/lists/scj-faq.
Mail:
The files may also be obtained via Email by sending a message to
[email protected] with the following line in the body of the message:
send usenet/news.answers/judaism/(portionname)
Where (portionname) is replaced by the appropriate subdirectory and
filenames; for example, to get the first part of the reading list, one would
say:
send usenet/news.answers/judaism/reading-lists/general
WWW/Mosaic:
The FAQ and reading lists are available by following the following pointer:
http://www.cis.ohio-state.edu/hypertext/faq/bngusenet/soc/culture/jewish/top.htm
Comments and corrections are welcome. Note that the goal is to present
a balanced view of Judaism; where a response is applicable to a particular
movement only, this will be noted. Unless otherwise noted or implied by the
text, all responses reflect the traditional viewpoint.
------------------------------------------------------------
Subject: 14.1. Who is an Israeli and who may enter under her Law of Return?
Israelis are citizens of Israel. Jews may automatically become Israeli
citizens under the terms of the Law of Return (as long as they have not
renounced the Jewish faith), as may those associated with Jews, such as
certain close family members. The Law of Return does not grant immediate
citizenship to Jews who, sadly, practice other religions. In the case of
people whose status as Jews is uncertain, Israel will still rescue them,
especially if they risk being killed as a result of Jew-hatred.
There have been efforts to amend the law of Return to exclude from automatic
citizenship people whose conversions to Judaism would be unacceptable by
Orthodox halachic standards. While this might only affect tens of people, it
is an extremely sensitive issue.
------------------------------------------------------------
Subject: 14.2. What is Zion?
Zion is a hill in Jerusalem, and one of the names by which Jews have always
referred to their homeland, the Land of Israel (Eretz Israel). The name
'Zion' is used in Tanakh both for the land of Israel and for its national and
spiritual capital, Jerusalem.
Zion (Pronounced 'tsee-yohn' in Hebrew) has had a continuous Jewish population
for thousands of years. For many centuries the majority of the Jewish people
have lived dispersed in countries all over the world. Yet, powerful
national-spiritual bonds - expressed mainly in liturgy and literature - have
constantly linked these Jewish communities with their ancestral homeland.
After centuries of decline and neglect under foreign occupation, Zion is
flourishing once again, with the large increase in its Jewish population over
the past 100 years, and the restoration of its political independence in 1948.
------------------------------------------------------------
Subject: 14.3. What is Zionism?
Zionism is the modern expression of the 1,900 year old dream of rebuilding a
Jewish state in Israel, after Rome put an end to Jewish independence in the
Land of Israel. It expresses the conviction that the Jewish people have the
right to freedom and political independence in its homeland.
Political Zionism is the ongoing effort, through political means, to develop
and secure the Jewish people's national existence in the Land of Israel.
Zionism recognizes that Jewish peoplehood is characterized by certain common
values relating to religion, culture, language, history and basic ideals and
aspirations, although secular and religious Zionists emphasize these aspects
differently.
Additional information may be found in the Zionism Reading List, available as:
ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/zionism
or
ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/zionism
------------------------------------------------------------
Subject: 14.4. Are all Jews Zionists?
Jews are Zionists in the sense that the restoration of the Jewish people in
its homeland is a fundamental tenet of Judaism. Most Jews support the state
of Israel - the basic realization of Zionism. Some Jews, however, do not
accept Zionism as a political movement, but believe that independence will
only come with the advent of the Messiah. There are still other Jews who feel
that the question of an independent Jewish state is independent of the
question of the Messiah.
Zionism developed into an organized political movement, in a period marked by
growing recognition of national movements in Europe, when Jews felt the time
was ready for the reassertion of Jewish National Identity.
As a movement, it was further spurred by growing antisemitism in Europe in the
latter part of the 19th century, as groups of Jews emigrated to what became
Israel. It was formally organized into a national movement in 1897, with the
call for the restoration of the Jewish national home.
------------------------------------------------------------
Subject: 14.5. Do Diaspora Jews (Jews outside Israel) support Zionism?
Diaspora Jews, on the whole, support Zionism in one way or another through
active participation in aspects of the movement itself, or through public
and/or financial support of Israel.
Some Diaspora Jews realize their belief in Zionism by immigrating to the Land
of Israel (making 'aliyah' - "going up") to participate directly in the task
of rebuilding the nation.
Diaspora Jews, whether or not associated with Zionist activities, have been
enriched culturally, socially and spiritually by the reestablishment of Israel
in its ancestral homeland. Even non-Zionist and anti-Zionist Jews find Israel
an excellent place for Torah study.
------------------------------------------------------------
Subject: 14.6. I've heard there are Orthodox Jews who are against Israel?
QUESTION: I've heard there were/are very Orthodox Jews who were/are against the
state of Israel. How could this be? Who are they?
ANSWER: It is pointless to single out this situation as something terrible
about Orthodoxy or even the so-called "ultra-Orthodox". Historically, Reform
was officially opposed to Zionism, and even today, there are numerous secular
Jews who are strongly anti-Zionistic. Nowadays, most Reform, Conservative,
and Reconstructionist Jews support Zionism. Many Orthodox Jews support
religious Zionism, and even those Orthodox Jews indifferent or opposed to
Zionism (particularly secular Zionism) often send their sons and daughters to
study Torah in Israel.
Anti-Zionist Orthodox Jews believe that Israel can only be regained
miraculously and view the present state as a blasphemous human attempt to
usurp G-d's role, and they work to dismantle Israel. However, unlike many
gentile anti-Zionists, they firmly believe in the Jewish right to Israel, but
only at that future time of redemption. The best-known of the religious
anti-Zionists are the Neturei Karta, a small minority group whose members
follow the teachings of the Satmar Rav.
There are two common religious grounds given for anti-Zionism. One is that
today's Zionism is a secular Zionism, packed with non-Jewish influences, and
lacking key features like Moshiach and the rebuilt Temple. Groups based on
those groups are more on the non-Zionist, as opposed to the anti-Zionist,
side. The other gronds are that that Talmud (Meseches Kesuvos 111a), as part
of a discussion of certain Torah verses mentioning oaths, states that when
Israel went into the second exile, there were three vows between Heaven and
Earth:
1. One that Israel would not "go up like a wall" [conquer Eretz Yisrael by
massive force]
2. One that Hashem made Israel swear that they would not rebel agains the
nations of the world [would obey the governments in the exile]
3. And one that Hashem made the non-Jews swear not to oppress Israel "too
much" [translation of phrase yoter midai]
Groups holding to those grounds are more on the anti-Zionist side.
The religious counterreply to the above is that secular Zionism is a
preliminary stage of religious Zionism, and that the vows no longer apply
since the gentiles violated their part (by such actions as the Roman
persecutions, the Spanish Inquisition, and the Nazi Holocaust). The Balfour
declaration of 1917 and the United Nations vote of 1948 are also regarded as
having given permission to the Jews to reestablish the state by the non-Jewish
rulers of the area. Once this permission was granted it could not be revoked.
It should also be noted that these oaths are only mentioned as a side point in
one place in a discussion in the Gemoroh and as the viewpoint of an
individual. Many people feel that they do not apply in any case.
Some Religious Zionist Jews see the formation of the secular state as
accelerating the process of redemption, with themselves playing a major role
in doing G-d's will by serving the state, whose creation is often seen as
miraculous.
So-called "non-Zionist" Jews are pleased that Israel exists from a practical
standpoint - as a haven for oppressed Jews and as a land imbued with holiness
well-suited for Torah study. But they don't generally assign religious
significance to the formation of the modern state, and often decry aspects of
its secular culture.
[Note: Zionism is used in the strict sense of the Jews should have a homeland,
preferably Israel (Israel is where "Zion" is, hence Zionism). Criticizing
today's Israeli government regarding policies X,Y,Z is not the same as
anti-Zionism.]
------------------------------------------------------------
Subject: 14.7. Did Zionism end with the establishment of Israel?
QUESTION: Did Zionism complete its task with the re-establishment of the State
of Israel?
ANSWER: The reestablishment of the State of Israel meant the realization of
the major element of Zionist ideology; the restoration of Jewish sovereignty
in the Land of Israel.
The Zionist ideal, however, contains facets that are still in the process of
being realized. The Zionist ideal aspires to:
-- An Israel at peace with all its neighbors
-- An Israel enjoying full political and economic independence
-- The social and economic well-being of all citizens and
communities residing in Israel.
For the religious zionists, there is also the wish for a modern, halachic,
Jewish state.
------------------------------------------------------------
Subject: 14.8. Are antisemitism and anti-Zionism the same thing?
There is a dangerous confluence between anti-Zionism and antisemitism, even
though the two concepts are not always identical. Anti-Zionism is directed
against the political realization of Zionism -- the State of Israel.
Anti-Zionism has also become a catchword for antisemitism and has provided
antisemites with a convenient cloak behind which to conceal their hatred of
Jews.
It is probably worth remembering the words of Dr. Martin Luther King:
"... You declare, my friend, that you do not hate the Jews, you are merely
'anti-Zionist.' And I say, let the truth ring forth from the high mountain
tops, let it echo through the valleys of G-d's green earth: When people
criticize Zionism, they mean Jews--this is G-d's own truth.
"Antisemitism, the hatred of the Jewish people, has been and remains a blot
on the soul of mankind. In this we are in full agreement. So know also
this: anti-Zionism is inherently antisemitic, and ever will be so."
(From M.L. King Jr., "Letter to an Anti-Zionist
Friend," _Saturday Review_XLVII (Aug. 1967), p. 76.
Reprinted in M.L. King Jr., _This I Believe:
Selections from the Writings of Dr. Martin Luther
King Jr._ (New York, 1971), pp. 234-235.)
------------------------------------------------------------
Subject: 14.9. Is Zionism racist?
No. Zionism is a process with the ultimate goal of a Jewish homeland.
Participation in this process is not restricted to Jews alone. Furthermore,
the question is an example of how even simple questions can use inflammatory
terminology, as "racist" has a pejoritive sense and is an imprecise term.
A central tenet of Zionism is that there should exist a place in the world
where Jews have sovereignty. This is no different from the ethnic desires of
other minority and ethnic groups; I'm sure you can name numerous examples.
Recent history has demonstrated the need for such a homeland; alas, humanity
doesn't appear to be moving in a direction that would eliminate that need.
Is the desire for a Jewish homeland "racist"? No. Racism is a belief that
race is the primary determinant of human traits and that racial differences
produce an inherent superiority of a particular race. Judaism is not a race
-- adherents come from multiple ethnic backgrounds. More importantly, there
is no notion in Zionism that Jews are superior to other races (unlike, for
example, the Nazis, which held that the Aryan race was superior).
Please remember that Zionism is distinct from the state of Israel; if you look
at the history of Zionism, you will see that for some of the zionistic
movements, Israel was not the target homeland (in fact, you'll discover that
at one time, Uganda was an option). Israel is modern political
state that strives to provide a pluralistic and open society, comprising many
ethnic and religious groups. It doesn't always succeed in this goal, but
neither do other democratic states. As a modern state, Israel is subject to
various political realities that dictate its laws and regulations. Discussion
of these laws and regulations is less germane to the focus of S.C.J and is
more appropriate for T.P.M. However, the primacy of Jewish law in Israel is
no more "racist" than the primacy of Catholic law in Vatican City, the primacy
of the Church of England in Great Britain, or the primacy of Islam in many
Arabic countries.
So what is the connection between Zionism and Israel? Zionism helped found the
state, and provided the underlying zeal for many of Israel's leaders. The
Zionist zeal still helps provide funding for the state, as many Jews in the
Galut support Zionist organizations operating in Israel.
------------------------------------------------------------
Subject: 14.10. What are the roots of Arab opposition to Zionism?
National rights: Most Arab nations demand Arab sovereignty over the entire
Middle East, to the total exclusion of Jewish rights.
Religion: Historically, Islam has not recognized the right to sovereignty of
any non-Muslim people in any part of the "Islamic world." Jew, like
Christians, have been relegated to the position of dhimmis -- protected
subjects -- peoples under Muslim domination. Islam, therefore, rejects
the concept of a Jewish state in what it regards as the Islamic-Arab world.
For information on Islam and its beliefs, interested readers are referred to
the soc.religion.islam FAQ, available as:
ftp://rtfm.mit.edu/pub/usenet/news.answers/islam-faq
------------------------------------------------------------
Subject: 14.11. Can't you criticize Israel without being antisemitic?
Criticism which habitually singles out Israel for criticism while ignoring far
worse actions by other countries (especially other middle eastern countries)
is generally perceived as anti-Jewish. Likening Israel to Nazi Germany, or to
traditional anti-Jewish stereotypical behavior is another sure sign of
Jew-baiting.
It's also better to criticize within the Jewish community, rather than airing
our dirty laundry for others to twist and use against us. Jewish newspapers
are regularly filled with lively debate on Israel.
See the superb essay "Judging Israel" by Charles Krauthammer, _Time_ magazine,
February 26, 1990.
------------------------------------------------------------
Subject: 14.12. Why is opposition to Israel often seen as being antisemitic?
The vast majority of the Jews in Israel wound up there as refugees with no
other options.
Many Jews went there to flee the Holocaust, at a time when countries like
America and Great Britain had shut their doors to Jews.
And many of the Holocaust survivors wound up as displaced persons after World
War II. While America was supporting the former Nazis with the Marshall plan,
the survivors were largely ignored. Many of them found a welcome in Israel.
And then, after Israel was founded, most of the Arab nations pushed out their
Jewish populations. They had no place to go but Israel. The best example of
this, of course, is what happened to the Jews in the "West Bank." The Arab
armies pushed out _all_ of the Jews in the territories they conquered in the
1947-48 war. In particular, they destroyed Jewish communities that had been
inhabited continuously for thousands of years. East Jerusalem, where many now
wish to deny Jewish settlement rights, had a Jewish majority before 1947.
And recently, many Jews have gone to Israel to escape persecution in Russia
and Ethiopia. Again, there were no other options.
So opposition to Israel, or an insensitivity to its security needs, does carry
with it an indifference to the fate of these Jews who have had no other refuge
from death or serious persecution. Such indifference is, indeed, a form of
antisemitism: if the Arabs succeed in driving the Jews into the sea, they will
be merely continuing what Hitler started.
------------------------------------------------------------
Subject: 14.13. Why is Jerusalem so important to Jews?
The Jews are commanded to worship at the Temple (Beis Hamikdash) at the place
G-d specifies. When this central site is extant, sacrifices may be brought
only there. Also, we are commanded to go to the central site for the three
"pilgrimage festivals", it is the only place where the Pesach sacrifice may be
eaten, and it is the only place where the "second tithe" may be eaten. After
David united the tribes into a kingdom, he conquered the city of Jerusalem and
made it his capital. He then wanted to build the temple rather than leaving
the ark in the temporary quarters it had been in until that time. G-d
informed him that while he was not allowed to build the temple, his son,
Solomon, would, and that temple would remain the central site for the Jewish
people.
After the temple was destroyed the Jews were not allowed to go back to
bringing sacrifices at local altars (called bamos or high places). Thus, the
second temple had to be built on the site of the first. When the second
temple was destroyed, the restriction still held. Thus, it is the only place
where the temple can be rebuilt when the Moshiach comes.
In the time of Avrohom, the city was the center of the remnants
of monotheism from the days of Noah. It was the site of the
Yeshivah of Shem and Ever (Noah's son & grandson) where they
taught about G-d and the laws He had given to Noah.
------------------------------------------------------------
Subject: 14.14. I want to move to Israel. Can I become a citizen?
Jews are granted automatic citizenship. Gentiles may also become citizens,
but after a standard naturalization process.
------------------------------------------------------------
Subject: 14.15. What is the Wailing Wall and why is it so important?
The term "wailing wall" is not used by Jews, who instead prefer the term
"kotel/kosel hamaaravi," Western Wall.
This wall is the only remaining structure from the second temple left standing
after the Roman destruction. Since the Jews are considered to be in a state
of "ritual impurity" until certain special sacrifices can be brought (notably
the ashes of the red heifer), religious Jews are forbidden to set foot on the
actual site of the temple and this is the closest they can come to praying at
the temple site. [Note: According to Rav Shlomo Goren, Jews can go on the
southest 120 meters of the temple mount. This is the result of intersecting
all the ideas of all the POSKIM.]
------------------------------------------------------------
Subject: 14.16. Questions on aliyah, military service for olim and more
The most important thing to know about rights for Olim, army service etc. is
that the rules keep changing!
Therefore, if you are considering Aliya or coming as a tourist and possibly
later changing your status, go and speak to the local Aliya shaliah and bother
them about making sure that the answers they are giving you are up to date!
Currently, length of army service is calculated based on variables such as age
when you become an oleh (temporary resident or citizen), age when you become a
citizen (after 3 years or more as temp. resident), marital status, number of
children, and physical profile.
------------------------------------------------------------
--
Please mail additions or corrections to me at [email protected].
End of SCJ FAQ Part 8 (Jews and Israel) Digest
**************************
-------
--
[W]: The Aerospace Corp. M1/055 * POB 92957 * LA, CA 90009-2957 * 310/336-8228
[Email]:[email protected], [email protected] [Vmail]:310/336-5454 Box#68228
Proud first time daddy of:
Erin Shoshana Faigin... born 11/17/94 at 5:24PM. 9lbs 7.5oz. 19 inches.
|