Any questions about Jewish religion, culture, or history?

[Valke2]

So this is what I do not understand:
For those who do not hold that there is a world to come,
how does one endure lifelong suffering, if illness is much present?
I suppose another way of saying this is:
If one has to negotiate, all life long, with a great limitation of some
kind, how does one not become bitter at God, if this is the only
world that there is?
I ask this because I could not reply to this question, if another
asked me what Judaic thought was, in terms of the view of
lifelong limitation, which brings suffering, if there is no afterlife.

I hope that I have asked this clearly enough.
Thank you, for any assistance that you can give to me,
in terms of understanding Judaic thought, in this.

reen12

First, we have to be clear that Judaism embraces the theology of the world to come. Like everyone else, Jews continue to struggle with the reality of suffering and idea of a just a merciful God. You can find teachings in Judaism that discuss how God causes the righteous to suffer in this world so that their reward will be greater in the next, and how evil people get their reward now, but lose it in the world to come (where such rewards are eternal).

There’s a story that tells of a jew who asked his rabbi how people in this world could deal with suffering and still believe God was kind and just. The rabbi told him to ask this question of Rabbi Zusya (sp?). So this man went to Rabbi Zusya’s home. It was a run down, dirty hut. He knocked on the door, and Rabbi Zusya answered. He was suffering from severe illness, dressed in filthy rags, malnourished and obviously extremely poor. After getting over his initial shock, the man told Rabbi Zusya that he was trying to understand how someone who was beset with suffering in this world could still have faith in a just and loving God.

Rabbi Zusya laughed and answered “I’m afraid I can’t help you. I’ve never met such a person”

It’s been a while since I heard that midrash and I probably got some of it wrong, but you get the idea.

 

[churchcamefirst]

Maybe he suffered because he had no faith in Christ?

 

[Roamin_Xian]

Jewish identity really is a mesmerizing phenomenon; I believe it to be miraculous in and of itself. Not being a convert myself, I cannot truthfully testify as to the experience of integrating into a Jewish community. I have many friends who are converts, and who live in many different types of Jewish communities. Some are warmly received and feel “totally Jewish,” while others are stigmatized (to some extent) and feel totally alienated. It is a sad indicator of our communal health as a whole, and many of us are very active in trying to change the “un-Jewish” perceptions and attitudes that pop up among certain groups. It should be noted that according to our law, someone who abuses a convert - physically, verbally, or socially - is in violation of over thirty different biblical precepts.

Excellent post, Verus.

I was considering Judaism at one point, but I am still fascinated by the religion-culture aspect. I feel that Catholicism offers that notion, though it seems to wither in this era of godless materialism and the hyper-individualistic cult of ME (as I call it).

While researching as a potential “ger,” I read Anita Diamant’s “Choosing a Jewish Life.” Excellent read, in my humble opinion! And she brought up the fact that Judaism appeared less ethnic and more universal prior to the rise of Christian and Muslim states (civil governments ruled by religious dogma/ideals). She points out that Jews were ghetto-ized, forced into stereotypes, had to forceably oppose converts on fear of death (And communites WERE killed for hosting converts), and are still working somewhat to appeal to a universal audience again (note: I realize Judaism doesn’t actively convert people, in the sense of missionaries).

Obviously, the reality of Judaism is that it is extremely diverse. Your thoughts?

 

[Roamin_Xian]

Maybe he suffered because he had no faith in Christ?

People suffer from illnesses all the time, naturally. Even…believers in Christ!

 

[a_cermak]

(note: I realize Judaism doesn’t actively convert people, in the sense of missionaries).

Obviously, the reality of Judaism is that it is extremely diverse. Your thoughts?

I was shocked yesterday to hear a local secular radio channel advertise a dramatic reading of the Torah (I’m guessing not the whole thing!) by Aaron Freedman (a local radio talent with good voice skills). It’s being hosted by a Reconstructionist Temple, and they do have outreach to the community. That branch does seem to be a little more active in evangelizing.

Also, the Lubavitchers have had a pretty good outreach program. And there are a few reclamation projects that try to get Jews back in the faith who have left for whatever reason.

 

[Verus_Israel]

do you know both hebrew and arabic- versus israel?

I know Hebrew and a little Arabic. I am learning the language as part of my study of Judeo-Arabic literature and culture.

The two languages are each beautiful in their own way, and share much in common. Having an understanding of both Hebrew and Arabic is indispensable and a delight.

 

[Verus_Israel]

Excellent post, Verus.
I was considering Judaism at one point, but I am still fascinated by the religion-culture aspect. I feel that Catholicism offers that notion, though it seems to wither in this era of godless materialism and the hyper-individualistic cult of ME (as I call it).
While researching as a potential “ger,” I read Anita Diamant’s “Choosing a Jewish Life.” Excellent read, in my humble opinion! And she brought up the fact that Judaism appeared less ethnic and more universal prior to the rise of Christian and Muslim states (civil governments ruled by religious dogma/ideals). She points out that Jews were ghetto-ized, forced into stereotypes, had to forcibly oppose converts on fear of death (And communities WERE killed for hosting converts), and are still working somewhat to appeal to a universal audience again (note: I realize Judaism doesn’t actively convert people, in the sense of missionaries).
Obviously, the reality of Judaism is that it is extremely diverse. Your thoughts?

Thank you for your perceptive comments! I have not read Ms. Diamant’s book myself, but I have very positive reviews of it from friends and colleagues.

Judaism, as mentioned above, is the idea of a religious society - a voluntary association of individuals sharing common values and history, bound by a bilateral contract arranged between themselves and God. Within the boundaries of this social ideal exists an inherent universalism; our path to God, so to speak, derives from our historical relationship with God - and is not a path which need (or should) be imposed on any other people seeking our common creator. Certainly, one need not be a Jew, or believe the same things a Jew typically does, in order to find sufficient merit in the “eyes of God,” so to speak.

Our Temple - “a house of prayer for all nations” (see the book of Kings, Solomon’s dedication address at the completion of the building) - is intended as a universal option for humankind. Should a human being choose to approach God on the terms that have been set out via our national vision, and join together with others from around the world in a building which symbolizes peace, fellowship, and prayer, then he or she may come to Jerusalem and pray with us at the Temple. The option (ideally) is always there for humanity; it is not a requirement for salvation but rather a resource for the common good.

Regarding the nature of our religious society, I cannot over-emphasize the central role of our law in holding that society together. Established on the notion of our basic equality, our law - and its accompanying inter-generational, public discourse - perpetuates as a living culture through the diverse and polyglot nature of our society. Converts - or as I like to call them, “immigrants without borders” - enrich the fabric of our people’s ongoing romance with the Tora and its Author, bringing new and fresh perspectives to an eternal discussion.

I hope that provides some insight! I can elaborate further, if you’d like.

 

[Spirithound]

Your second interpretation is very interesting! It indicates a sublime distinction between statehood and law…

I await the Messiah each and every moment; and to my knowledge, pardes is indeed the root of the word “paradise.”

To delve deeper into the distinction between statehood and law, what do you expect the Messiah to do? In Canada and the US at least, I think, there are no laws that target Jews or discriminate against them. If you are living in those societies, and perhaps in a predominantly Jewish community, are you not “in Israel”, so to speak? Sorry if this is unclear…I’m not entirely sure what I’m asking …
Have a blessed Shabot!

 

[vee8]

Ahoy Mateys!
Did thar ever be any Jewish pirates sailin` tha high seas? :knight2:
[SIGN]
en.wikipedia.org/wiki/International_Talk_Like_a_Pirate_Day[/SIGN]%between%

 

[anon52328184]

don’t know if there were any jewish pirates, but i think the jews were exiled from spain around the same time that columbus set sail for america, so, possibly, he could have had many jewish sailors aboard his 3 ships. i can’t remember the names of the 3 ships now.

 

[churchcamefirst]

don’t know if there were any jewish pirates, but i think the jews were exiled from spain around the same time that columbus set sail for america, so, possibly, he could have had many jewish sailors aboard his 3 ships. i can’t remember the names of the 3 ships now.

Christopher Colombus was a Catholic. His ships were named after the Blessed Mother (Santa Maria meaning Holy Mary etc…), he gave his men communion before he set sail.

 

[anon52328184]

so you are saying there would have been no jews sailing on his ships?

 

[Roamin_Xian]

There were some Jews aboard Columbus’ ships. In fact, I read that Columbus’ interpretor (or one of them) was a Jew. Of course, they were likely to be Conversos/Marranos (Jews forced to convert to Christianity), but it’s probably that they maintained their religion secretly.

“How can I sing the song of the Lord in a strange land?” I imagine they repeated that line often.

Ahoy Mateys!
Did thar ever be any Jewish pirates sailin` tha high seas? :knight2:
[SIGN]
en.wikipedia.org/wiki/International_Talk_Like_a_Pirate_Day[/SIGN]%between%

 

[a_cermak]

quite a few conversos came over maybe not with Columbus but in the succeeding years. The conversos were Jews who converted for convenience but kept aspects of their Jewish culture.

 

[anon52328184]

i concur that some came with columbus as conversos, but probably maintained their religion secretly.

 

[Roamin_Xian]

quite a few conversos came over maybe not with Columbus but in the succeeding years. The conversos were Jews who converted for convenience but kept aspects of their Jewish culture.

For convenience? That’s putting it…gently.

 

[anon52328184]

good point roamin. i doubt if convenience had a lot to do with it!!

 

[a_cermak]

the convenience being staying alive and/or not being forced to leave all their earthly belongings behind while they became exiles.

 

[Roamin_Xian]

the convenience being staying alive and/or not being forced to leave all their earthly belongings behind while they became exiles.

Necessity of survival- agreed. Catholics definitely weren’t polite to Jews, in general.

 

[Barzillai]

Shalom 'alekha, and thank you for allowing me the privilege of sharing that love with you.

Psalms are incorporated into our liturgical practices in different ways. Primarily speaking, most Jews have the custom of reading the last six psalms (145-150) and psalm 100 in the morning, before undertaking the recitation of the Shema according to its procedures. This reading of psalms, called “Shirei Zimra” (Hebrew) or “Pesuqei de-Zimra” (Aramaic), is often followed by the reading of chapters 14 and 15 from the book of Exodus; and on the Shabbath, psalm 92 is added. As you noted, the recitation of the Shema includes portions from Deuteronomy and Numbers, and psalm 145 is repeated towards the end of the morning order. As you noted, many Jews have the custom to recite the particular psalm that the Levites would sing in the Temple each day of the week; the order goes: Sunday - psalm 24, Monday - psalm 48, Tuesday - psalm 82, Wednesday - psalm 94, Thursday - psalm 81, Friday - psalm 93, and of course on the Shabbath, psalm 92.

There are also some Jews who read psalms 16, 32, 41, 42, 59, 77, 90, 105, 137, and 150 as a form of meditation; this is known as the tiqqun ha-kelali of Nahman of Breslov.

On Friday evening, many communities have the custom to read psalms 95 through 99, psalm 29, psalms 92 and 93. On the morning of the Shabbath, some communities substitute psalms 19, 34, 90-91, 135-136, 33, 92 and 93 for psalm 100 in the reading of the “Shirei Zimra.”

On holidays we also read the Hallel, which includes psalms 113 through 118.

During the month from the start of the month of Elul (the month we’re currently in) up until Rosh ha-Shana (the start of the month of Tishri and the Jewish year), many Jews have the custom to recite psalm 27 daily.

I think it should also be noted that many Jews are accustomed to reading through the entire book of psalms each month.

I hope that helps!

Thank you for the information, it is excellent.