How do we support students part-way through conversion course?

Dear Rabbi,

We currently have 5 people on our conversion to Judaism programme. They have all completed an Introduction to Judaism course that was facilitated by the last Rabbi before he left. In addition, they have attended a variety of forums, are attending services and are all studying Hebrew.

We are hoping to have at least two of these candidates ready for a Beth Din when you can arrange one in around six months time. But we are needing your guidance on:

   - How we assess what knowledge the candidates have (and what their gaps are)

      

       We are doing a 'audit' of what courses they have attended, but this will not tell us what

       they have actually learned. Yours guidance and help with ways to assess their learning

       would be much appreciated (e.g. Is there an 'exam' we could give them? Would it be

       possible/ useful for you to speak to them?)

  -  Once we know what the gaps are, guidance on how best to fill these?

Rabbi Jonathan responded:

Lovely to hear from you.  

There is a process to assist you with the wonderful opportunity of welcoming people to Judaism - once the studies are completed, there are 'Take Home' Essays to write first.  These can be done from notes, books, internet etc. and partners can assist.  

1) It is easiest to send them to the student as a Word file.

2) I suggest that these are then submitted on computer and someone (your tutor?) goes through them using 'Track Changes' to make major corrections, comments etc.

3) Then send them back to the candidate for consideration.

4) Then send the revised version to the Supervising Rabbi (each person accepted for Conversion with congregations of the Union for Progressive Judaism has to be accepted by a Supervising Rabbi), or, if the Supervising Rabbi is no longer available, to the congregation's Consulting Rabbi (every congregation in the Movement must have a Rabbi or Consulting Rabbi who is a member of the Rabbinic Body, the Moetzah).

5) If the Supervising or Consulting Rabbi is happy, you should then administer the 'Closed Book' paper.  There is no pass mark and no time limit on this - it usually takes up to 2 hours.  It is done without resources (books, phones etc).  This gives the Bet Din an 'inventory' of how much the student has internalised (for obvious reasons, this document should be printed out and not circulated!)

If there are major errors or gaps, teach them.  If necessary, resit.  Then send that back to the Supervising or Consulting Rabbi.  

If they are happy with both these papers (and you report that the student can decipher and 'read' Hebrew to the best of their ability, and have been participating actively in the congregation for at least a year) then we can set a Bet Din for them.  

We have a regular Bet Din in Melbourne and in Sydney.  For one candidate, it is usually better for them to come to these.  Once there is more than one candidate for the Bet Din, it may be preferable to set up a local Bet Din (this requires 2 Rabbis or Cantors, both members of the Moetzah).  The cost is split between the candidates, the congregation/s, the UPJ and the Moetzah.  Ritual immersion and circumcision will be required as necessary following acceptance by the Bet Din, and the congregation then arranges a welcome ceremony (which may be private or public depending on the wishes of those just accepted).   

WHEN THE TORAH PORTION IS AHEAD OF THE ORTHODOX

WHY ARE WE RUNNING AHEAD?

I know we are progressive, but why have we progressed to be a full week ahead in all our Torah readings?  We read Acharei Mot on Saturday 1^st May when most other synagogues read it on 8^th May, we start the book of Numbers (and read the first portion, Bmidbar)’ on 4^th June when others are starting it on 11^th, and even on 6^th August we are reading Masei when most congregations are reading Mattot-Masei?  

The short and easy answer is that we follow the Israeli Torah readings.  The more involved explanation is that the tradition developed that outside of Israel, where Jews were uncertain of exactly whether the new moon had been sighted and thus a new month declared in Israel, would mark two first days of festivals.  If one was not correct, it must be the other.  So each festival became a day longer, the one day Shavu’ot of became two, and the seven day festivals of Pesach and Sukkot became eight days.  This also explains second night seder – it is really the first night (Seder night), but repeated on the next night in case that was really the first night!   

By two thousand years ago, astronomers (some of whom were the Rabbis themselves) were able to determine exactly when the new moon would appear and produced detailed tables years in advance.  But tradition had taken hold, and that was that!  Until the Progressive movement came along and said ‘we know when the new moon is, and we only need observe festivals as instructed in the Torah!’.

But how does this explain why we are a week ahead in our Torah readings at the moment?  Because for us the seven days of Pesach started on 22^nd April and concluded on the sunset of 29^th April, whereas the orthodox (outside of Israel) continued to celebrate Pesach until the end of Shabbat on 30^th April.  So Shabbat was not Pesach for us (and hence we returned to the regular Torah reading cycle) but it was for the orthodox (who instead read special readings for the last day of Pesach).

Actually this happens in many years, but usually only for a few weeks at a time.  But because this is a leap year in the Hebrew (as well as Gregorian) calendar, there is only one ‘doubled-up’ Torah reading, Matot-Ma’asei.  (Doubled-up readings ‘take up the slack’ in a normal year, so that there are enough Torah readings to go around even in a leap year with an extra month in it).  So from Shabbat 30^th April, all the way through to Shabbat 30^th July, we will be a week ahead – so if you want to know what happens next in the Torah story, come and hear it at LBC!

(You can get the Progressive Torah reading calendar on Google calendar by searching PROGRESSIVE JUDAISM CALENDAR WITH SHABBAT AND FESTIVALS or by using the link oi25cfvcm19vdoquc8p3abif68@group.calendar.google.com). 

Do we do Pidyon HaBen - Redemption of the first born?

Not usually: Let me first give the background (with thanks to help from Torah and Wiki!).

In Exodus 13:2 at the end of Parshat Bo, God is reported to instruct that: ‘Every firstborn that opens the womb amongst the Israelites, whether human or animal, is to be set aside as holy to Me, for they are Mine.’

Moses seems to expand on this in Exodus 13:12-13, explaining that firstborn cattle were to be offered as sacrifices, a firstborn ass (not kosher as a sacrifice) was to be swapped ('redeemed') with a sheep (or be 'given' by breaking its neck), and firstborn sons were also 'redeemed', though here it doesn't specify how. Moses' explanation (Exodus 13:15) is that God slew every firstborn in Egypt, animal and human (so this is apparently a perpetual reminder of the tenth plague).

In Numbers 3:41-45, after the sin of the Golden Calf, we find repeated twice the instruction: 'Take the Levites instead of all the firstborn among the children of Israel, and the Levites shall be Mine - I am the Eternal One.'  This is because the Levites were loyal to God, and seems to imply that the firstborn were to be God's functionaries in running the Tabernacle, but lost that honour because of their involvement in the Golden Calf, to be replaced by the Levites. 

There were apparently 273 more firstborn Israelites than Levites, and Aaron and his sons, the priests, were to be given five shekels per head in compensation for each of these, this being called 'redemption money', Numbers 3:46-51.

So we can deduce that originally, the first born son in each family was to serve God as a functionary, but they were replaced by the Levites, and the value of this 'redemption' from a life of holy service was 5 shekels each.

Over the generations and especially in transition from 'Israelitism' (biblical Judaism) to Judaism (Rabbinic Judaism), these details were formalised. The Shulkhan Arukh states that when a Jewish woman gives birth to a firstborn male (but only by natural means) then the child must be "redeemed". The process is that the father of the child purchases back the child from a known Kohen (representing the original Temple priesthood), for the sum of five silver Shekels, or equivalent in their country's currency. The procedure does not apply when the father is a Kohen or Levite (because then the child will continue that line and need not - and cannot - be redeemed from the responsibility).

This redemption ceremony is performed when at least thirty days have passed since the child's birth, since child mortality was common and a child was not considered to have proven its viability until after 30 days.

Pidyon HaBen is an interesting question as we don't usually do it in the Progressive Movement, I think largely because of course we don't recognise Priests etc. and therefore the concept of the firstborn serving as priests... and needing to be redeemed.  (There is also a problem of discrimination - it only counts if your first born is a boy, and if he is not born by Caesarean). But we could adapt and reinterpret the tradition to the idea of thanking God for the start of the next generation, which is a lovely idea, and where it is done, the money is directed to charity - so perhaps it should go to a baby care or mothers' support charity.  On the other hand, there are so many costs involved with a first new baby - and if it is a boy you already have to pay the mohel, so perhaps we don't need another way to make a 'religious charge' on the family!   

Rabbi Jonathan

Can a Jew be buried in a non-Jewish graveyard? Or a non-Jew in a Jewish one?

Dear Rabbi,

Can a Jew be buried next to their Jewish partner in a non-Jewish cemetery or does it need to be in a consecrated Jewish cemetery?  And similarly, can a non-Jewish partner be buried in a Jewish cemetery?  Can a Rabbi or Jewish leader lead a service for a non-Jew? And what can the Jew do about a funeral service, prayers, and can they say Kaddish for their non-Jewish loved one?

With best wishes.

Thanks for your enquiry about burial outside of a consecrated Jewish cemetery.

We feel that in these sad circumstances, we should be ready and willing to assist.  The person leading the service should simply acknowledge that by holding this service, we are consecrating this plot forever as a Jewish burial site which will be marked in due course by the symbol (Magen-David or Menorah) on the stone.

It might be useful to know that our main cemetery here in Melbourne Australia is not a Jewish-only cemetery (even the Jewish sections of it).  It is municipal, and as such anyone can be buried anywhere in it. In the reverse situation, which you also ask about, there are without doubt Jews non-Jews and Jews buried together (and even a few stones marked with crosses!) and in fact in particular circumstances – for example where a non-Jewish partner has never formally converted but has always been present and supportive to the community and has requested a ‘Jewish-style’ burial, my colleagues and I have on occasion led the ceremony. One was a non-Jewish father who was a regular attender and supporter, especially as his children were preparing for Bar/bat Mitzvah.  I supported and visited him in hospital and when he wanted to talk about death and asked me if I would do the ceremony and support his family, I was not prepared to say no, and indeed saw it as an honour and a mitzvah.  This non-Jew had seen and recognised the beauty and value, the power and meaning of our tradition from close-up, and celebrated and internalised it with his family.  These are real situations that we live with in the modern world!  And I would not worry about 'what the orthodox say' - people in need, and anyone with sensitivity and compassion, will applaud and understand it.  And the orthodox Rabbis also conduct burials at Springvale, even with non-Jews in the next grave!

When it comes to the funeral, and discussion of shiva, minyan, saying Kaddish etc, I would say that we must make it quite clear that the person was not Jewish.  However the partner or family are.  We are doing what we can, not only to satisfy the request of the deceased, but also to support the family through this difficult period.  So I would not call it a minyan, but if they wish to hold a gathering in the evening(s), we should never discourage Jews from praying together - and talking about their loved ones.  Non-Jews may certainly say Kaddish for their loved ones, for which it is traditional for the community (a minyan) to gather round. The mourning process for Jews consists of the deepest loss, immediately after death until burial (as soon as possible), then the first week (shiva), then the rest of the first month (sh'loshim), and then the rest of the year at which time they may wish to light a memorial candle (yahrzeit) - and at that time each year, to keep alive the memory and discussion about their loved one. By the time of the first yahrzeit, it is hoped that live has returned to a new 'normal', where the loved one is in the heart and thoughts and memories though no longer in the physical presence of the family.  

I do hope that is of assistance.   

Rabbi Jonathan

Why are our Torah portions occasionally different from the orthodox?

 Dear Rabbi,

I have long been confused as to why, on some Shabbatot, the parsha listed for progressive services differs from that listed by orthodox.  As it happens, Saturday 18th April which is when John and I next lead services, is one of those.  According to the progressive listing I have (http://news.reformjudaism.org.uk/torah-readings.html ), the possible parsha readings for that week are from Tazria-M’tzora but the Chabad web site lists that Shabbat as Sh’mini.

Can you explain this mystery for me?  It would be good to know the reasons as we do get congregants who are nominally orthodox coming to our progressive services and we may get asked about this.  I have done some preliminary research and suspect it’s to do with a 3-year cycle of readings as opposed to an annual cycle but I haven’t found anything definitive.

Rabbi Jonathan Keren-Black replies:

If you use an electronic calendar, you can import the Google public calendar ‘PROGRESSIVE JUDAISM CALENDAR WITH SHABBAT AND FESTIVALS’

The answer regarding the Torah readings is straightforward once you get it, but complicated to explain!  In some years, on one or two occasions, the orthodox 'extra day' of festivals intrudes into shabbat whereas ours (and Israel's) do not.  This coming shabbat is an example.  For us (and Israel), Pesach finishes on Friday at sunset, so shabbat is just shabbat.  But for the orthodox outside Israel, you need to remember that originally, over 2000 years ago, the new moon was only announced once it had been sighted - or by default.  A new moon can be one day or the next.  So if it was sighted, and confirmed on the first day, then THAT was the first day of the month.  If it was sighted on the day after - or if it was not sighted, because it was cloudy etc - then THAT was the first day of the month!  Within Israel, it was considered that there was time to sort this out before the festivals occurred (except, perhaps, for Rosh Hashanah, the only one that falls at the start of the month!).  But outside Israel, there was concern that the message might not get through, or there might be a mistake.  Hence they observed both the first day a festival could be - and the second!

As Pesach COULD HAVE started last Friday night OR last Saturday night, this coming Saturday COULD BE the 7th day Pesach (there is no such thing as 8th day, even for the orthodox - they celebrate Seder night - and the first day on the first day that COULD be Pesach - but they know that they may have celebrated a day early (!) - so they celebrate the first day AGAIN the next day - hence second seder is actually the night that would be first seder if the night before turned out to be premature!).

The silly thing is that we have known the exact and correct days for 1800 years (Mar Shmuel in Babylon calculated the dates - including the leap year system that keeps our years in line with the seasons - so accurately that it still works today!).  But - tradition! So the orthodox continue to have to eat matzah for an extra day (though no-one has ever explained why they don't fast for second day Yom Kippur!).

We, like Israel, continue with our weekly Torah readings (in this case Sh'mini) but they have a special reading for (second) last day Pesach! They call it 8th day for simplicity, but if you have followed me, you will see that it is really 7th day (repeated).  It is only 8th day in relation to our 7 days!

So, we are a week ahead for a few weeks.  This also sometimes happens when Shavuot is on Friday (the orthodox then have it on Friday and again on Saturday!).  

The next question is how do they 'catch up' when we are ahead (or ‘how do we slow down’).  Now several times in a regular year we can have double Torah portions (eg Tazria/Metzorah), because there are 'excess' Torah portions, so that there are enough even in a leap year (with an extra month and four extra shabbatot to fill).  And the week after next is the one where the orthodox will be reading Tazria/Metzorah.  So this week we will read Shmini, and the next week (when they read Shmini) we'll be reading Tazria.  The following week, (when they read Tazria/Metzorah) we'll be reading Metzorah - and voila - after that we're back in sync!

I hope that is clearer!

Good luck explaining it!

One other point from this – even though Israel marks 2 days Rosh Hashanah since it falls at the beginning of the month, since we have known the exact day when the month starts for 1800 years, and since ‘Yom T’ruah’ is a day-long festival (not ‘Y’mei T’ruah!), there is no necessity to mark it for 2 days, whether Israel does or not!  So, for those who wish to have a second day (and why not have an extra service – we should have three every day of the year!), it should be called ‘2^nd day Tishrei’ (as we call it), not ‘2^nd day Rosh Hashanah’.

L'shalom

Rabbi Jonathan 

What is the Jewish model for mourning?

THE JEWISH MOURNING PROCESS DIAGRAM

This diagram illustrates the Jewish mourning process.  The black cylinder represents the abyss of loss between the death and the funeral.

Returning from the funeral and lighting the shiva candle, which burns for a week, is the first small step away from the loss. The first week is the most intense and it is traditional to avoid regular concerns such as work, shopping etc.  Others should visit and look after the bereaved.

The next stage of mourning is the remainder of the shloshim, the first thirty days or month from the death.  This is a further step away from the first intensity of your loss.

The final formal stage is the remainder of the year, towards the end of which the stone is traditionally consecrated.  At the end of the first year, the yahrzeit candle is lit.

After this, you are of course not expected to forget or stop missing your loved one.  However it does mark the last step back into normal life, albeit a new normality with the memories of your loved one rather than their physical presence.  

Each year, lighting the yahrzeit candle brings the anniversary of their death, and the warmth and blessing of their life, back to mind for the family.

(C) Rabbi Jonathan Keren-Black

Bet Olam Jewish funerals, Melbourne, Australia 2012/5773

Please feel free to pass on or reproduce with attribution only