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This is a brief statement of revolutionary Judaism. In it we try to address some of the possible failings and potential answers to issues plaguing Judaism today. It is not an official statement of belief, but it is close. It is more like a letter written by two people who love Judaism, love their fellow Jews, and want to make the future a better place for all of us.
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This week we talk about conversion, Michael Jackson, and orthodoxy.
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(By Michael Sabani)
michael@punktorah.org
We’ve gotten some flack from those who call themselves “more observant” wanting to know, quite frankly, “what the heck is an online minyan?” and “how can you justify it?” On the other hand, we’ve gotten messages from people who are scared. They need there to be barriers and some sort of mystical, pseudo-Talmudic, Torah based objection so they won’t be challenged!
Well, if you want to know how we can “defend” getting a bunch of people to pray together online, this is how:
We can see the advancements of the internet and the ability to stream a service live as a benefit of these modern times. This use of technology isn’t really as big an innovation as you’d think. In fact, “the gemara in Sukkah 51b relates that the synagogue of Alexandria, Egypt was so large that they had to wave flags so that the people in the back knew when to answer ‘amen’” (Friedman). How about that! The online service is essentially the same thing; we are sending out “electronic flags” to all those participating.
According to Rav Soloveitchik, “even if one is in another room, he may still have the advantage of tefillah betzibbur, just as he may respond to devarim shebekedushah” (Mipninei HaRav [2001], p.41). So we are told that even those in another room may participate in a service and be included, while being in a different room from the leader of the service.
The Rambam tells us, in the Mishneh Torah (Tefillah viii) that if a minyan is distributed between 2 adjoining rooms and the shaliach tzibbur is standing in a doorway between the two, or even within earshot of both rooms, all involved can be counted for the minyan. So, in the 21st century, the live, streaming video really is the doorway into the rooms of the participants. As long as everyone can hear the leader and participate, there really is no reason why all who are watching and participating can’t be counted.
In summary, Rav Friedman says that “all stimuli that are not from a natural origin, are not in their natural form, or do not originate from a natural process are invalid for the fulfillment of almost any halakhic obligation.” So it seems that if the prayer leaders are actively, naturally speaking and leading, the service would be valid.
But more importantly, Friedman says that essentially each mitzvah needs to be examined on it’s own merit.
Right on.
So guess what? You can support the conception and implementation of an online minyan utilizing traditional Talmudic sources.
And to that we say: Big deal.
Look, it’s great that we can come up with Talmudic sources to support he fact that we are trying to get more people to pray and connect with G-d. That is an important part of the tradition, being able to say “This is what we’re doing and this is why we believe we are in the right.” But the fact of the matter is, we live in a world where live, streaming services, Skype, and IMing are a reality. We live in the 21st century, and pretending it’s the 3rd, 10th, or 17th isn’t helping anybody. Getting people to come together and pray is.
If you think what we’re doing is wrong, or not halachically acceptable, fine! That’s your right! The Talmud is basically a bunch of rabbis arguing with each other, and in most cases there is no clear “Rabbi A is right, Rabbi B is wrong”.
So when I have to stand in front of my Creator (which I believe I will) and say that I encouraged people to pray together, to get to know one another, and to encourage each other in performing mitzvot, but it was wrong to do it online (!?) I will gladly accept my punishment. Better one person does a mitzvah out of my mistake than if none do, even though I live a righteous life.
Works Cited
Friedman, Mordechai. “HALAKHIC CHALLENGES OF ELECTRONIC REPRODUCTIONS.” Torah on the Web – Virtual Beit Midrash. Web. 28 Oct. 2010. <http://vbm-torah.org/archive/halak61/12virtual.htm>.
(Many thanks to my friend Alan Sufrin of Stereo Sinai for the excellent help and research!)
More commandments in this Torah portion than any other. So this will be like a dvar on a dvar.
How do we make these commandments work in daily life? Two ways: taking the past and make yourself an extension of it. Saying to yourself, “this is the way it was back then, and so this is how we do it now”. This is Orthodoxy. The other way is to make your values the same as the Hebrews, making the Hebrews feminist, vegan-anarchists or whatever you may be.
Here’s the problem: we live in a different world than the Hebrews. Our values, and their values are completely different. And it’s important to recognize and celebrate those differences. Sometimes they were right, and sometimes our modern values are superior to theirs.
Bottom line: be yourself. And by the way, if you read this week’s Torah portion literally, don’t take any “beautiful captives”. They call that “abduction” and “human trafficking” now.
PunkTorah is proud to announce the fund-raising launch for OneShul.org, the world’s first web-based, community run synagogue.
OneShul was inspired by group of PunkTorah volunteers who began meeting online to daven with one another, using PunkTorah’s recently released Indie Yeshiva Pocket Siddur (available online and through ModernTribe.com). With the popularity of this “DIY Prayer Service” came the idea for a virtual synagogue without borders, based on collective Jewish values and spiritual independence.
“Synagogues are shutting down for the same reason that brick-and-mortar business are closing,” says Executive Director Patrick Aleph. “People live online and if you believe in being where people are, then you need to be there, too.”
Says PunkTorah Creative Director and “Alterna-Rebbe” Michael Sabani, “OneShul is an open synagogue for all of us to congregate, learn, lead, and empower each other. Traditional Jewish organizations and leaders have said that real community can’t be achieved online, or as they see it, synthetically. We challenge that notion. We say that yes, real community means communicating with each other in a meaningful way and that can be done online. We are proving it right now.”
OneShul is “independent” meaning that it does not tow a party line to any of the established Jewish movements. Instead, by being community ran, participants get to decide what kind of minyanim to make, the style of worship, etc. PunkTorah hopes that OneShul will be a diverse place, where all Jewish opinions are appreciated.
OneShul has already seen major success with its live, interactive Afternoon Prayer Services and Jewish classes, led by different members of the PunkTorah community via UStream. PunkTorah hopes to expand OneShul into something much larger, providing Kabbalat Shabbat, more holiday services, an “indie yeshiva” of Jewish books and blogs that are written collaboratively by volunteers, spiritual counseling via skype, a mobile davening app for the iPhone/iPad, tzedakah and tikkun olam programs, OneShul outreach houses across the country, volunteering and internship opportunities for students interested in Jewish communal service, and a launching pad for the spiritual future of the New Jew community. “Everything that a physical synagogue has, but better,” says Aleph.
To make this happen, PunkTorah has launched a fundraising drive through IndieGoGo.com and plans to raise $5,000 to create the “synagogue of the future”.
With OneShul, PunkTorah is challenging the notion that community only exists in neighborhoods. Says Michael Sabani, “Which community is more real? The one where I show up once a week and sit next to what is essentially a stranger, say ‘Shabbat shalom’ and then leave? Or the one I am in constant contact with through Facebook and Skype, who I know I can turn to in a time of need?”
To learn more about PunkTorah’s OneShul project, visit www.indiegogo.com/oneshul
PunkTorah is a non-profit (501c3-pending) organization dedicated to independent Jewish spirituality, culture, learning and debate.
Press Contact: Patrick Aleph
The who, what, why, how, and when of tzitzit.
What does Judaism say about organ donation? Is it permitted? Find out!
We know that there have been a lot of discussion about whether or not women should or can wear tallis and tefillin. Patrick and I wanted to point out this article on our friend Heshy Fried’s blog that debates the matter. Where do you come down on this issue? We’d love to know. Hit us back in the comments here!
Produced by Joshua A. Kaplan
“What is the purpose of the covenant? Many fragmentary answers have been given in the tri-millennial & variegated history of Judaism, and perhaps only this much of a generalization is possible – that, located between Creation & Redemption, a Jew testifies to the reality of the first and the hope for the second. This testimony has a positive and a negative aspect. The positive is the possibility, unheard of prior to the advent of Judaism, of a mutual relation between G-d beyond the heaven of heavens and man on earth. The negative is against all the false gods – against idolatry.”
-Emil Fackenheim (1916- ), [What is Judaism? New York: Simon and Schuster, Inc., 1987]
Most have forgotten that the Torah is a Walk with HaShem and not a religion. We have forgotten that the Torah requires us to walk and behave within and according to His commandments, statutes, decrees, and ordinances at all times. It tells us that these are eternally binding even to a thousand generations, and to discuss them with our children – when we walk on the way, when we sit down, when we retire and when we arise, and to live it out at the market and at the workplace. The Torah tells us, “And you shall love your brother as yourself.” (Lev. 18:19), it screams to us, “You shall surely pursue righteousness!” (Deut. 16:20) – yet we hate our brothers and pursue honor and filthy, unrighteous lucre. Thus, the hand of faith has been weakened. Most of the Nation has left the camp of the believers, for not many remain faithful; there are virtually no men of truth. Very little light that illuminates in this world of dark corruption.
Even so, that is exactly what the Torah is. It is a light to a dark world, as are those whom bear it’s truth. It’s purpose is to free mankind, and lead all toward total spiritual/physical perfection. Furthermore, it is HaShem’s covenant, made for all of humanity, which even rules and regulates the natural laws of the infinite and boundless Universe. Which means that the Torah is infinite, transparent to our soul [neshama], and is transcendently beyond the finite grasp of man. A very discerning & insightful man (Rabbi Marc Howard Wilson) once shared with me, these words of wisdom:
The finite may try to grasp the Infinite, though it is like taking a sip from a “Raging-Firehose”
Therefore, only the ALL-Transcendent One can give it’s true interpretation. Moreover, one must also keep in mind; as the covenant is eternal so is knowledge, wisdom, understanding, revelation, truth, and onward. These gifts [obtainable by man, only from G-d], as others like them, go on and on ad infinitum.
All are progressive. No one is absolute or exclusive.
Rather, all are one and all emanate from our One and Only who is magnanimous in all His deeds, and gives freely to all who would humbly beseech Him with a sincere heart. He is His Knowledge, He is His Wisdom, He is His Understanding, and He is His Truth [He is His “Light”]!!! Nevertheless, the questions remain. How does one successfully walk with The Most High? By what means can one who is finite receive true interpretation from The Infinite?
Is it merely enough to involve ourselves in study and absorption in prayer? How will we know and recognize when He has answered our cry, our petition, or request?
(This week is a double portion, so Patrick and Michael each took on a portion for your education and enlightenment!)
Parshah Acharei rewinds back to the death of Aaron’s sons. In an earlier Torah portion, the brothers are seen going into the Mishkan with a “strange fire”. G-d then decides to burn them alive with the holy fire. Gross.
The reason for the death of Aaron’s sons is usually interpreted to be alcoholism and the fact that their sacrifice was incorrect. It’s like getting drunk and forgetting your girlfriend’s birthday, so you run to Wal-Mart and carelessly get her something she doesn’t want and she gets angry at you for acting like an idiot.
But it never says that Aaron’s sons were bad guys or that their offering was bad…it just wasn’t what G-d was asking for, and they were consumed by the fire. There’s a midrash that says Aaron’s sons were so pure and holy, that what they brought to the Mishkan was so great, that they were consumed by holy fire and became a part of G-d’s energy. How cool is that?
Regardless, Parshah Acharei is the aftermath. It’s where Moses teaches rules about atonement, sexuality, diet and more. The idea is that the death of Aaron’s sons was so tragic, that more rules had to be put into place to make sure people really understood what was going down in the Tent of Meeting.
People tend to look at this parshah as authoritarian: you screw up, so G-d makes rules for you to follow. I just wonder if its the opposite. Could it be that Aaron’s sons got to connect with G-d in a way that was actually more powerful than anything that the Hebrews had ever seen, and that G-d and Moses knew that the Hebrews would say, “wait, how come I don’t get to be consumed by G-d’s fire and commune with the Creator of the Universe? What makes Aaron’s drunk kids so special?”
So G-d makes some rules for the Hebrews to follow, so they can feel special. “Don’t worry,” G-d is saying, “follow these rules and you can enjoy the Mishkan in your own miraculous way.”
The double portion this week is balancing act, a presentation that shows us that there are two natures to the commandments G-d has given us. In the first portion Acharei, G-d lays down the law. He gives us the ethical part, the social part, the commandments that are to be a guide to our interactions with others. In the second part, Kedoshim, G-d gives us the spirit of the law.
The core of Kedoshim is the marriage of ritual and ethics. Kedoshim is the “source code for holiness”. It is a breakdown and explanation in detail of the code that makes up what we, as Jews, have to do to be holy. At the beginning, G-d tells us “You shall be holy, for I, G-d your G-d, am holy”. How do we do this? G-d has told us.
You cannot be whole, or holy, if you are not full, and the only way to be full is to be a participant in both the worlds of ritual and ethics. In fact, the commandments are a mix of ethical and religious injunctions, the ethical and social ones guiding our interactions with others, and religious mitzvot detailing the fulfillment of ritual aspects of Judaism. One without the other doesn’t work. You have heartless ethics and wishy-washy, ethereal ritual that isn’t grounded in the human condition.
As the Rabbi Moses ben Nachman (Ramban) puts it, “holiness is not limited to the observance of any particular category of commandments”. You can follow all of the mitzvot, and still be what he calls “a degenerate with the permission of the Torah”! The point is that without love, without spirit, you cannot fulfill a mitzvah, you cannot be whole, or holy. G-d demands more than the letter of the law. He demands that we be holy as He is holy, and He tells us that here.
