B"H

Are the Mitzvot Pointless? (Parshat Bechukotai)

Why should anyone follow the commandments, the mitzvot? They’re out dated and strange.

God tells the Hebrews that if they do not follow the commandments, He will “order upon you shock, consumption, fever, and diseases that cause hopeless longing and depression. You will sow your seed in vain, and your enemies will eat it…You will eat the flesh of your sons, and the flesh of your daughters” (Lev. 26:16-29).

Eating your own children? That sounds like a good enough reason to me!

Of course, there is always a positive side to life. Should the Hebrews choose to remain true to God, their reward is an abundant harvest and safety from their enemies.

If we look at Parshat Bechukotai and read it plainly, then there’s no need to question why the world operates the way it does. Good things happen to the faithful and bad things happen to the unfaithful.

Yet, the world doesn’t seem to operate this way. Suffering happens to all people, regardless of how good they are or what their level of Jewish practice is. Does this mean that the Torah is wrong? Absolutely not!

The Torah has layers of meaning. And it’s my belief in this week’s portion that we’re meant to read this as a psychology book, not a theology book. Instead of reading Parshat Bechukotai and seeing an angry, Zeus-like God in the sky throwing down bolts of lightning, we should turn inward and see how the rewards and punishments described in the Torah reflect something that is deeply connected to personal happiness.

If you follow My statutes and observe My commandments and perform them, I will give you..

  • Security
  • Bravery
  • Comfort
  • Love

If you…do not perform all these commandments…I will [give you]…

  • Hopeless longing and depression
  • Breaking of your pride
  • Bereavement
  • No satisfaction
  • Fear
  • Paranoia

What God is talking about here is not something physical like grapes, winning wars and making babies, but something that is deeply psychological! Not following God, it seems, takes us out of a rhythm of life and puts us into a place where we are never satisfied and struggling just to get by emotionally.

This might sound over the top, but consider the recent work that has been done in Positive Psychology. Dr. Tal Ben Shahar, an Israeli and popular professor at Harvard, has suggested in lectures that the rituals and teachings of Judaism are directly related to discoveries he has made in what truly makes people happy. His research unlocked something in the scientific community that Judaism has taught for thousands of years: it does not matter how much money or success we have, what really matters is our connection to community, family, a sense of purpose and reason to life. These are the values of Judaism and what the mitzvot are all about.

So although it’s easy to throw away the commandments as outdated folkways, consider that it’s these “silly rules” that may lead you to the kind of happiness you’ve always wanted.

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Why Do We Treat Halachka Like Cafeteria Food?

Halachka is a weird thing to me. It seems really to boil down to six areas:

-Laws of the written Torah we can follow (not lying or murdering people)

-Laws of the written Torah we cannot follow (animal sacrifice, slaying Amelekites)

-Laws of the Mishna Talmud that ancient rabbis thought we should follow (prayer, Shabbat candles)

-Laws agreed upon through Gemara (the how-to of the Mishna)

-Laws expanded on or contracted down by brilliant rabbis (RamBam, etc)

-Minhag, or the customs that somehow became law even though that somewhat violates written Torah to begin with

 

If you’re a minhag-loving Orthodox person, then all these laws work together and make perfect sense. And I have to be honest, I kinda like that. It’s the same reason I love Christian Fundamentalists: G-d said it, I believe it, I do it. That’s livin’ if you ask me.

But most people (myself included) don’t live like this, Orthodox or not. I know Hassidic guys who won’t thank G-d for making them a man instead of a woman, I know Conservative clergy who won’t push the blue books on you after eating a lusty amount of bread, and Reform rabbis who are convinced that it takes a year or more to convert to Judaism, even if the Reform movement rejects all rituals or statements of belief in order to become a Jew By Choice.

It seems that Jewish law is like cafeteria food: pick what you want and put it on your plate. Taste good? Eat some more. Taste bad? Don’t eat it next time. And to be honest, that doesn’t bother me.

If Halachka were an all-or-nothing proposition, I think most people would say “no thank you, I’ll just be totally secular and not care about Judaism at all. Thank you for saving me a ton of time!” Granted, there is that rare convert who goes from ulta-not-caring-about-anything-to-black-hat -in-Williamsburg but that is a very, very rare case. Most people that I’ve seen go frum (and I use that term very loosely) tend to be people who got turned onto G-d and took on some extra mitzvot because it made them feel good, brought them into the community, and in some cases was a substitute for something more dangerous like drugs or a career in the music industry.

I also think it’s possible to over do it, if one isn’t careful. Waking up one day and deciding to wear two hats, anally checking every hekscher symbol and painstakingly setting your phone to remind you an hour in advance of Shacharit, Mincha and Maariv based on the Chabad calendar is a lot to do when you’re used to ham sandwiches and shul twice a year.

That’s why the cafeteria mitzvot make sense. Pick up what you can, and see how it works out. You might like the taste of it and come back for more.

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Holiness In Everything, part 3

Continued from part 2 and part 1 before that.

In the last installment, I said:

“Taking that a step further: if there is such variety and it doesn’t matter, why bother changing what I do? Why make myself crazy doing a little bit more when the distance to “good enough” (we won’t even bring “perfect” into this conversation) is so far away and there is no end in sight?

The whole thought makes the mitzvot into a daunting task (for me, at least), and makes those who work so hard to perform them with diligence and devotion appear to be misguided at best.”

That’s a question that has been dogging me for a while. As my family and I delve deeper into our traditions and discover the honest-to-goodness joys of Judaism, I keep wondering (not to mention being asked by well-meaning but dubious friends and relatives) where it’s all going to end.

Why are we doing this? Sure it’s fun. And it’s more satisfying than taking up golf, and it’s safer than skydiving (except maybe the part about kashering your kitchen). But why the constant push to take on another mitzvah? Who was I trying to impress?

Then I found it – a coherent answer framed in a way that actually makes sense:

Blu Greenberg wrote “How to Run a Traditional Jewish Household“. In that book she gives a lot of solid, common-sense information about everything from when (and how) to light Shabbat candles to  the vagaries of modest dress; from the sublime joy of Shabbat naps to getting kosher meat delivered (and what state it will be in when it arrives).

But along the way she gives some insight into why anyone would want to do all this stuff:

“What Judaism says in effect is this: Yes, commemorating a unique event in history is a holy experience, but so is the experience of waking up alive each morning, or eating to nourish the body, or having sex with one’s mate; so is the act of establishing clear demarcations between work and rest or investing everyday speech and dress with a measure of sanctity. Judaism takes the physical realities of life and imposes on them a set of rules or rituals. By doing so, it transforms this reality or that basic necessity oflife into something beyond itself. That is the heart of the Jewish Way.”

In the moment I read that small paragraph, I stopped feeling like I was in some race where the other runners were not only beating me to the finish line, but circling the track and passing me again and again.

Those guys walking around in peyot and grizzly adams beards; the ones who rush before and after work to daven 3 times a day as if their life depended on it; the ones who practically interrupt their own thoughts so they can say a blessing over one little thing or another: those guys are not jockeying for points, or trying to out-do the person next to them.

They are doing it because each extra little nuance turns what was a typical, normal, forgettable moment into a holy moment; each meaningless disposable item into a holy item with a divine purpose.

Why would I keep going, keep taking on new mitzvot or deepening my observance of commandments I already observe? I would do so when it would make the experience that much more wondrous and sacred.

Where, then will I draw the line? Where is the “there” I’ve been seeking in this essay? When taking on or extending a mitzvah would honestly bring no further sense of sanctity; when it would only represent one more chore I’d be loath to do. Then that’s my que to hold in place, to look around, to celebrate the holiness in the world.

And to be open to the moment when it’s time to move forward again.

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Reclaim The Name: A Statement of Revolutionary Judaism

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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PunkTorah Radio: Ortho-what?!

What’s up ya’ll!

This week we talk about conversion, Michael Jackson, and orthodoxy.

Check it out!

Ortho_what?!

Or subscribe on iTunes here!

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In Defense of the Online Minyan

(By Michael Sabani)
michael@punktorah.org


So.

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!)

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OneShul: The First Completely Online Synagogue

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

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What’s Up With Tzitzit?

The who, what, why, how, and when of tzitzit.

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Ask The Alterna-Rebbe: Jews and Organ Donation

What does Judaism say about organ donation? Is it permitted? Find out!

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Women Who Say Shema Should Put On Tallis and Tefillin

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!

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