Faith

Q: Can a Jew be an atheist?

A: Is not the Shma, which declares the oneness and existence of God the cornerstone of the Jewish faith?  The whole underpinning of Judaism is supported by the believe in one God. As G.K. Chesterton said, “God is not the main character in the Bible, He is the only character.”

Modernity has seen many Jews who adhere to the Jewish way of living but who do not hold any absolute believe in God. We do not tell these cultural Jews that they no longer are considered Jewish.  While secular Judaism is certainly a distortion of the tenets of our faith it does not disbar Jews. But it does not free them from responsibility either. As Rabbi Louis Jacobs put it, “A Jew was approached to be part of a minyan. “But, I'm an atheist,” he explained to the rabbi. “And if you are an atheist,” the rabbi responded, “you still have to daven Mincha”

Messiah

Q: Who is the Messiah?

A: The messianic figure is a human being. Divinity plays no part in that person. While God will help elect the messiah and inspire him to that role, he is not God-like or divine at all. In the book of Psalms he is called “Adoni”. But that word simply means, “my lord,” as an indication of respect. 

The messiah, we are told, will be a descendent of King David. From the stock of Jesse, David's father, will arise a person to assume the role of deliverer. Like David, the messiah will be a fighter, a warrior, leading the Jewish people and the world to an era of peace. Once the wars have been fought the messianic age will begin to emerge.

That is why Jews do not accept Jesus as having been in the messiah. He neither led the people in battle against evil nor did he bring about a universal peace. They have been many other messiahs throughout history. Proclaimed by their followers to be the one, some of the false messiahs have wreaked havoc on the fabric of the Jewish people.  Some have even created schisms in Judaism: others have lead people to apostasy and yet others have simply proven to have been wrong. 

As becomes obvious, the real power of the messiah will only be given with the consent of the people. Without the authority of the people the messiah will not be realized.

"...Who Revives the Dead"

 Q: Why do we say at the beginning of the Amidah, “Blessed are You… who revives the dead?”  Do we believe in this?

A: The blessing to which you refer has its place in Jewish thought and belief. The simple answer is that the blessing references the messianic age when the dead will return to life.

Others have stated to believe that the soul of the departed just not time with the body. God revives the spirit of those who have passed as this soul is immortal.

A beautiful Hasidic saying is that God’s mercy and truth illumines the soul.  God gives humanity the capacity to see truth and practice mercy every day.  In this way, God constantly revives the souls of those who might otherwise be dead to truth and compassion.

Adoption

Q: When a baby is adopted what name does it receive?  Are they called “ben” or “bat” their adoptive parents or blood parent?

A: There are several components to this issue. The adoptive parent does not transfer the patrilineal or tribal affiliation, i.e., Kohen or Levi.  Another related issue is that if parents adopt a boy and a girl (assuming they are not blood siblings) they can marry one another.  In a  similar vein, since the adoptive child is not the genetic child of the parent the child is not obligated to sit “shiva” for them.  According to all authorities there is no prohibition against the child doing so.  

And yet, the Talmud clearly states that one who rears a child and teaches them Torah are to considered just as a parent.  Therefore, most rabbinic authorities urge that all the practices for a child, including their Hebrew name, be associated with their adoptive parent.

Carob on Tu Bi'Shvat

Q: How the custom of eating St. John’s Bread on Tu Bi’Shvat originate?

A: During the second century of the Common Era, the emperor Hadrian vociferously pursued and condemned anyone caught promulgating Jewish practice. A student of Rabbi Akiva, Shimon bar Yohai, witnessed his master and colleagues slaughtered at the hands of the Romans in an effort to erase Judaism from the earth. Still, Shimon bar Yohai would not cease teaching his people.

Ultimately, a bounty on his head, the rabbi was forced to take refuge in a deep cavern. Throughout the years of Roman persecution Shimon bar Yohai, sage and mystic, hid in the cave with his son for 12 long years. He survived the prolonged assault on the Jewish intelligentsia as he lived off of carob tree which shielded the entrance to the cave. The carob (sometimes called bokser or St. John’s Bread) sustained the father and son throughout the long years of hiding. In recognition of that life-giving tree, we eat its fruit on Tu Bi'Shvat.

The Amidah

Q: What is the meaning of the Amidah and why is it repeated?

A: The word Amidah means “standing.”  Naturally is the prayer that we were site only one we are upright. This prayer has several other names, the silent prayer, the standing prayer and the shmoneh esray.  The name by which the rabbis referred to it was the Tefilah, or “The Prayer” indicating its meaningful stature in the service.

In the rest of our daily or ship is of lesser importance, with the exception of the Shma.  The reason for having al the other tefilot is to act as a bridge and build-up toward that climactic moment when we reach these seminal prayers.  During the Amidah we speak directly to God.  The level of concentration is maintained for this service as we address our Father in Heaven.

The reason that we repeat the Amidah is so that those who are unable to fill this important mitzvah of the silent devotional can participate in the Reader’s repetition. We go over the Amidah so that everyone can join in the process of speaking with God in the holy tongue, Hebrew.

Plaques

Q: Is it permissible according to Jewish Law to plaques that record donations be displayed in the synagogue? 

A:  I have yet to enter into a synagogue that does not have names of generous donors prominently displayed.  Community Centers throughout the United States have the names of the most generous givers. In Synagogues is not uncommon to see the embroidery on the mantle of the Torahs indicating that the scroll had been given by someone in memory of a loved one.  Names of rooms are given in accordance with the wishes of a benefactor that wanted his or her name to be preserved.

One argument against allowing names to appear throughout the synagogue is that names of the ones who have given are only of importance to the giver. They are likely to be even less meaningful in the future.  Another argument is that everyone should have an equal opportunity to build the synagogue and craft its adornments. Synagogues, this argument goes, should be constructed from communal funds. Furthermore, it might be argued that a mitzvah ought to be done for its own sake, lishma, and not for any vain purpose.

On the other side, one might well ask, who will be generous enough to give to the Jewish community without any public acknowledgment? It is entirely possible that people would not be moved to give to the needs of the community without public recognition. Furthermore, since tributes to the benefactors can be found in so many synagogues throughout the world (even in the old synagogue in Cordoba, Spain!) we can make a strong argument for precedence.

Perhaps the best response to this question can be found in Maimonides’ eight articles of tzedakah. To give with no expectation of acknowledgment is viewed as an act of the highest piety. But giving charity with an expectation of reward is still tzedakah.  It is an ideal which should not be derided even if the method of giving falls short.  Do not the rabbis say that even a mitzvah of unworthy motivation is still a mitzvah and out of the impure motive, purity emerges?  Insofar as the community is concerned, the giving of gifts is good no matter what the consideration.