The Three Weeks of Summer

The Mitzvah Of Happiness

info@studyjudaism.net (study judaism) — Thu, 06 Mar 2025 19:27:02 GMT

The Mitzvah of Happiness: A Choice in Every Moment

Happiness isn’t just a fleeting emotion or something that happens to us when life is going well, it’s a commandment, a mitzvah. Rebbe Nachman of Breslov famously taught, "It is a great mitzvah to always be happy." This idea, deeply rooted in Jewish wisdom, challenges us to shift our perspective on happiness. It’s not something we passively wait for; it’s an inside job, a choice we can make at any moment.

The article The Joyous Infinite Light from Breslov.org explores the idea that happiness connects us to the Divine, opening us to greater spiritual clarity and light. When we cultivate joy, we align ourselves with holiness and deepen our faith. But what does it mean to choose happiness, especially when life presents challenges?

Happiness and Other Emotions Can Coexist

Choosing happiness doesn’t mean ignoring or suppressing other emotions. Judaism doesn’t ask us to be in denial about pain, sadness, or struggle. The Torah acknowledges grief, anger, and disappointment, our ancestors experienced them, and so do we.

However, the key is learning how to navigate these emotions without becoming stuck in them.

Rebbe Nachman taught that happiness is a spiritual tool, one that elevates us beyond despair.

Even in difficult times, we can cultivate joy through gratitude, prayer, and perspective shifts. It doesn’t mean forcing a smile when we’re hurting but rather finding ways to reconnect to light, even in darkness.

Practical Ways to Choose Happiness

Since happiness is a mitzvah, it requires effort, just like any other mitzvah. Here are some ways to nurture joy in daily life:

1 Gratitude Practice – Focusing on what we have, rather than what we lack, shifts our mindset. Taking a moment to say "thank you" to Hashem for even the simplest blessings can
elevate our mood.

2 Faith and Trust – Rebbe Nachman emphasized the importance of emunah (faith) in achieving joy. Trusting that Hashem has a plan, even when we don’t understand it, brings comfort and peace.

3 Surrounding Yourself with Positivity – Joy is contagious. Spending time with uplifting people, engaging in meaningful conversations, and listening to inspiring music can shift our energy.

4 Acts of Kindness – Giving to others creates a sense of purpose and fulfillment. A small act of kindness, even a smile, can bring joy to both the giver and receiver.

5 Simcha as a Choice – When we recognize that happiness is something we can cultivate, we empower ourselves. We can acknowledge life’s difficulties while still holding space for joy.

The Joy of Infinite Light

According to The Joyous Infinite Light, happiness is not just about feeling good—it’s about connecting to something greater than ourselves. Joy removes spiritual barriers and opens us up to divine wisdom. When we choose happiness, we aren’t just improving our own lives; we’re fulfilling a spiritual purpose, spreading light in the world, and drawing closer to Hashem.

Happiness isn’t dependent on external circumstances, it’s a mitzvah, a mindset, and a choice we can make again and again.

So even in the midst of challenges, we can ask ourselves: How can I bring more joy into this moment? The answer may be simpler than we think.

Tu B’Shevat

info@studyjudaism.net (study judaism) — Wed, 12 Feb 2025 17:31:26 GMT

Tu B'Shevat

One beautiful holiday that offers a deep spiritual connection is Tu B’Shevat, the New Year for Trees. This holiday is more than just about trees—it’s about renewal, growth, and appreciating the gifts of creation. It’s also an opportunity to reflect on our own spiritual journey and how we can nurture our inner selves just as we care for the natural world.

What Is Tu B’Shevat?

Tu B’Shevat falls on the 15th of Shevat and was historically a key date for agricultural laws in ancient Israel, marking the cutoff for tithing fruit trees. Over time, it evolved into a celebration of nature and a moment to reflect on our spiritual growth.

One of the most meaningful ways to observe Tu B’Shevat is by eating fruit, particularly the Seven Species (Shiv’at HaMinim) mentioned in the Torah:

Wheat (חיטה)
Barley (שעורה)
Grapes (ענבים)
Figs (תאנים)
Pomegranates (רימונים)
Olives (זיתים)
Dates (תמרים)

Many also hold a Tu B’Shevat Seder, a tradition developed to help us recognize the spiritual significance of the physical world and our role in elevating it.

The Tu B’Shevat Seder: A Journey of Growth

The Tu B’Shevat Seder follows a symbolic order of eating fruits while contemplating their deeper meaning. The progression of the Seder mirrors stages of spiritual growth and our connection to the world around us.

1. The Four Cups of Wine or Grape Juice
Similar to the Passover Seder, four cups are drunk in a specific order, shifting in color to reflect spiritual development:

First Cup : White wine/juice: Represents winter, potential for growth.

Second Cup: White with a little red: Represents the first signs of change.

Third Cup : Half white, half red: Represents transformation and growth.

Fourth Cup : Fully red: Represents spiritual completion.

2. The Three Types of Fruits
Each fruit category represents a different aspect of our spiritual journey and relationship with the world:

Fruits with a Hard Shell or Peel – Breaking Through the External
These include nuts, pomegranates, oranges, and bananas. They symbolize the barriers we must break to access our inner essence. Just as we must remove the shell to reach the fruit, we must also remove external distractions to focus on what truly matters.

Ask yourself: Are there barriers in your life preventing you from reaching your full potential?

Fruits with Pits – Connecting to Our Heart and Inner Nature
These include olives, dates, cherries, and peaches. Their edible flesh represents what we share with the world, while the pit reminds us of our inner core—our values, faith, and intentions. The goal is to align our hearts and actions with holiness.

Ask yourself: Is your heart aimed towards spiritual truth and growth? How can you strengthen that connection?

Fruits That Are Completely Edible – Embodying Wholeness

These include grapes, figs, apples, and berries, representing full integration of spiritual and physical life. They symbolize a world of peace, where nothing is wasted, and every action is imbued with holiness.

Ask yourself: How can you live in a way where everything you do contributes to something greater?

The Deeper Meaning of Eating and Blessings

Rabbi Chaim Vital recorded that his teacher, the Arizal, taught that by eating fruit at the Tu B’Shevat Seder with the right intentions, we help repair the sin of Adam, who misused the fruit of the Tree of Knowledge. The goal is to engage in the physical world not for its own sake,
but as a means to recognize and appreciate the greatness of God.

The Talmud states that one who eats without saying a blessing is like a thief. Why? Because everything in the world contains spiritual potential, and saying a blessing elevates the act of eating, returning holiness to creation.

The Blessings Over the Fruits

Before eating, recite:

For fruits from a tree: Baruch Atah Adonai, Eloheinu Melech HaOlam, Borei Pri Ha’etz.

Blessed are You, Hashem, our God, King of the Universe, Who creates the fruit of the tree.

For wheat or barley products (e.g., bread, cake, cereal): Baruch Atah Adonai, Eloheinu Melech HaOlam, Borei Minei Mezonot.

Blessed are You, Hashem, our God, King of the Universe, Who creates various kinds of sustenance.

The Spiritual Symbolism of the Seven Species

Each of the Seven Species carries a unique meaning:

Olives – Symbolize righteousness and spiritual endurance. "Your children shall be like olive plants around your table." (Psalms 123:3)

Dates – Represent health and vitality. "The righteous shall flourish like a palm tree."
(Psalms 92:13)

Grapes – Associated with joy and finding one’s soulmate.

Figs – Teach patience in learning and growth. "The more one studies Torah, the more knowledge one finds."(Talmud, Eruvin 54a)

Pomegranates – Represent protection from negative speech and a life filled with mitzvot. "Even the emptiest among Israel are as full of mitzvot as a pomegranate is with seeds." (Talmud)

Wheat – Symbolizes intelligence and material success.

Barley – Represents peace in the home (Shalom Bayit).

Tu B’Shevat and Your Jewish Journey

As someone on the path to conversion, Tu B’Shevat can serve as a reminder that spiritual growth, like the growth of a tree, takes time, patience, and nurturing. Just as a tree’s roots must be firmly planted in the ground to bear fruit, so too must your foundation in Judaism be strong.

Take this opportunity to:

Say blessings with intention, knowing you’re elevating the world.

Use this time to consider your own spiritual renewal—what aspects of your Jewish journey need more care and attention?

Whether you celebrate by having a full Seder or simply savoring the fruits of the season, Tu B’Shevat is a time to embrace your growth and deepen your connection to Judaism.

Chag Sameach!

Providing Access, Not Proselytizing: Clarifying Our Approach to Jewish Education and Conversion

info@studyjudaism.net (study judaism) — Sun, 05 Jan 2025 20:02:53 GMT

Providing Access, Not Proselytizing: Clarifying Our Approach to Jewish Education and Conversion

Judaism has never been a missionizing religion. Unlike many other faiths, Judaism does not seek to convert or impose its beliefs on others. However, our approach aligns with the longstanding Jewish tradition of welcoming converts with warmth and sincerity, as long as their interest is genuine and their commitment earnest. This is the legacy we strive to uphold—one of openness to seekers without compromising the integrity of our faith.

Many sincere individuals seeking to convert to Orthodox Judaism face significant challenges in finding proper education and guidance. While their commitment is genuine, they often struggle because most Orthodox rabbis do not offer conversion classes, know what is required for them to learn or have the time to provide the necessary one-on-one assistance.

Our program addresses this gap by offering a comprehensive, accessible framework to ensure that these individuals receive the guidance, knowledge, and support they need to pursue an authentic conversion path.

An Open Door for Seekers
Our mission is simple: to provide accessible Jewish education and conversion services for those who are actively seeking them. We recognize that there are individuals from all walks of life who feel a genuine pull toward Judaism—whether through personal exploration, family connections, or a deep spiritual calling.

Why This Is Not Missionizing
Missionizing involves active outreach to persuade or convert others to a particular belief system. In contrast, our work is a response to those who come to us out of their own volition. We do not proselytize or aim to convince anyone to adopt Judaism. Rather, we empower those who already have an interest in learning about Jewish life to take meaningful steps through education and guidance.

Furthermore, our process is designed to ensure sincerity and commitment. We thoroughly vet our applicants and students to confirm that their interest in Judaism stems from genuine intent and not from external pressures. Students must meet very specific requirements, including integrating into a local Jewish community, attending synagogue services regularly, and building relationships with community members. They are also required to complete a rigorous educational course that covers foundational and advanced topics in Jewish law, practice, and belief. Only after meeting these standards are students considered for conversion.

This comprehensive process reflects our commitment to preserving the sanctity and authenticity of Judaism, while creating a pathway for those who truly wish to join the Jewish people.

Honoring Individual Choice
We believe that conversion to Orthodox Judaism is a deeply personal decision. It requires study, commitment, and alignment with the values and practices of the Torah. Those who approach us have already made the choice to explore this path; our role is to support their journey with integrity and respect for the process.

The Value of Education
Jewish education is at the heart of our program. For those curious about Judaism, knowledge is the gateway to understanding its beauty and richness. Our goal is to share authentic teachings in a way that is accessible, accurate, and grounded in Halacha (Jewish law).

A Model Rooted in Tradition
If you are someone exploring Judaism or seeking conversion, we are here to walk alongside you, not to persuade you, but to provide you with the tools, knowledge, and support needed to make an informed and meaningful decision.

Hebrew Month of Tevet

info@studyjudaism.net (study judaism) — Wed, 01 Jan 2025 21:38:51 GMT

The Month of Tevet: Anger, Ayin Hara, and the Power of Ayin Tov

The Hebrew month of Tevet presents a profound opportunity for spiritual growth.

Beginning with the lingering light of Hanukkah and including the fast of Asara B’Tevet, this month holds both challenges and immense potential.

Asara B’Tevet, the 10th of Tevet, commemorates the siege of Jerusalem and the events leading to the destruction of the First and Second Temples. According to the prophet Zechariah, these fasts will one day transform into “days of joy and gladness” in the era of Moshiach. Tevet is also woven into the narrative of Purim, as it marks Esther’s introduction to King Achashverosh, laying the groundwork for the Jewish people’s eventual salvation.

A Month of Challenge and Growth

Kabbalistically, Tevet is associated with the sense of anger. The darkness of Tevet invites us to confront these psychological shadows and rectification of our anger lies at the heart of Tevet's spiritual work.

The Talmud equates anger with idolatry, as it denies faith in Hashem’s providence and order. This destructive force has the potential to distort our perception, leading us to act impulsively and harm our relationships to others and ourselves. However, it is important to note that anger is not inherently negative. When anger is directed toward injustice and tempered with divine alignment, anger can be transformed into a constructive force for change. For example:

Pinchas acted with zeal (Numbers 25:6-13) when he confronted immorality in Israel. His action is described as being "zealous for My sake" (kanai le’Elokav), and he was rewarded with Hashem’s covenant of peace.

In Berachot 5a, it discusses the importance of channeling anger toward constructive purposes, such as self-improvement or protesting injustice, provided it does not stem from personal ego or vengeance.

Moshe Rabbeinu (Moses) displayed anger in several instances, such as breaking the tablets (Exodus 32:19) after seeing the sin of the Golden Calf. The Talmud in Shabbat 87a explains that Moshe's breaking of the tablets was a righteous act intended to preserve the sanctity of the covenant and demonstrate the gravity of the sin.

However, in most cases anger is often resulting from jealousy and/or judgement. This makes anger deeply intertwined with Ayin Hara (Evil Eye) which distorts our perception and creates as well as invites negativity in our lives.

Talmud Bavli, Pesachim 113b discusses Ayin Hara and lists anger as one of the traits that harms a person spiritually and physically. It explains that anger leads to rash behavior and a loss of divine protection, making a person more susceptible to negative spiritual forces, including Ayin Hara.

The Ramban’s famous letter emphasizes the importance of avoiding anger, stating: “Through anger, a man opens the door to every destructive trait."

Orchot Tzaddikim explains that "anger leads to kinah (jealousy) and ta’arovet dinim (a mix of harsh judgments), which fuel Ayin Hara. An angry person loses control of their inner world, which diminishes their spiritual protection."

This same energy, when harnessed and refined, can be transformed into Ayin Tov (Good Eye), a perspective rooted in kindness, gratitude, and divine alignment.

The challenge lies in refining anger, ensuring that it aligns with Hashem’s will and does not stem from ego, jealousy or judgement. By channeling this energy into positive action such as prayer, we align with the divine attribute of compassion. Heaven mirrors our actions and when we align ourselves with Hashem from below, Hashem aligns with us from above.. Bringing blessings, protection and merit into our lives.

The Talmud states that "One who is not envious of others’ success and looks upon others with kindness and generosity merits divine protection."

Rabbi Ovadiah of Bartenura comments in his commentary on Pirkei Avot 2:9 on the connection between Ayin Tov and protection from harm. He explains that having a good eye is the foundation for both personal happiness and communal harmony, which inherently shields one from the destructive effects of Ayin Hara.

In Sefer HaChinuch, Mitzvah 338, Chinuch explains that "cultivating an Ayin Tov aligns a person with divine providence. This alignment makes them less vulnerable to external negativity, including the effects of Ayin Hara."

Overcoming Jealousy: Trusting in Divine Providence

Jealousy arises when we believe we lack something that another person possesses, reflecting a lack of trust in Hashem’s providence. The Torah explicitly commands us, "lo tachmod" (You shall not covet), urging us to cultivate satisfaction with our portion.

The Rambam explains that while desiring something in our hearts (lo titaveh) can seem harmless, it is a seed that can grow into coveting and taking action to acquire what does not belong to us. Tevet calls us to uproot this destructive tendency by embracing gratitude and faith in Hashem’s unique plan for each of us. This perspective reflects an Ayin Tov (Good Eye) that rejoices in the blessings of others without resentment.

Managing Judgment: Balancing Truth and Mercy

Judgment is another manifestation of Ayin Hara (Evil Eye). The Ba’al Shem Tov teaches that the faults we perceive in others often mirror our inner struggles. Instead of condemning others, we are called to see these moments as opportunities for self-reflection and growth. Self-judgment, too, must be tempered with compassion. Hashem values effort over perfection, and while introspection is vital, harsh self-criticism can lead to despair.

By aligning our judgment with divine mercy and compassion, we cultivate an Ayin Tov (Good Eye) that sees the potential for growth and goodness in all situations.

Illuminating the Darkness

The Hebrew word Tevet is derived from tov (good), hinting at the transformative potential hidden within this month. The spiritual work of Tevet—rectifying jealousy, judgment, and anger—leads us toward an Ayin Tov (Good Eye) that brings light, healing, merit and blessing into our lives and the lives of others around us.

May we use the month of Tevet to cultivate an Ayin Tov (Good Eye), to see the good in every person and situation, and to transform the challenges we face into opportunities for spiritual elevation and divine connection.

Yehudit: The Heroine of Hanukkah

info@studyjudaism.net (study judaism) — Fri, 27 Dec 2024 18:25:34 GMT

Yehudit: The Heroine of Hanukkah

Hanukkah, the Festival of Lights, is often associated with the miraculous victory of the Maccabees over the Greeks and the rededication of the Temple. But amidst the well-known narrative lies the inspiring story of Yehudit, a heroine whose courage and faith continue to shine as a beacon of empowerment, particularly for women in Jewish history.

Who Was Yehudit?

Yehudit (Judith) was a brave and devout Jewish woman who lived during the time of the Maccabean revolt. The Jewish people faced intense oppression under the rule of the Greeks, led by the tyrannical King Antiochus IV. In addition to religious persecution, Jewish women were subject to grave indignities, making the resistance even more critical.

The Story of Yehudit’s Heroism

According to tradition, Yehudit was a widow from the town of Bethulia. Her city was under siege by the Assyrian general Holofernes, a key ally of the Greek forces. As supplies dwindled, the townspeople and leaders were on the brink of surrender. Yehudit, with unwavering faith and resolve, devised a daring plan on her own.

Before leaving, Yehudit addressed the town leaders with these powerful words:

“Listen to me, my brothers. Take this to heart: I will act to save our people. Do not ask me to explain, for the plan is mine alone. When I return, you will understand, and you will see that God has delivered us.”

Dressed in her finest garments, Yehudit approached the enemy camp and gained access to Holofernes under the pretense of offering valuable intelligence. Holofernes, entranced by her beauty, invited her to a private banquet. Seizing the moment, Yehudit encouraged him to drink copious amounts of wine. When he fell into a drunken stupor, she took his sword and beheaded him.

Carrying his head in her bag, Yehudit returned to Bethulia and displayed it to the astonished townspeople. The enemy army, demoralized and leaderless, fled in disarray, leading to a miraculous victory for her people.

Yehudit’s Legacy in Hanukkah

Though Yehudit’s story is not included in the Talmudic account of Hanukkah, it has become an integral part of Jewish tradition. Her bravery is celebrated as a reminder of the critical role women played in securing Jewish survival and spiritual integrity.

Many communities honor Yehudit’s legacy during Hanukkah by eating dairy foods, commemorating the cheese she served to Holofernes to make him thirsty for wine. This custom adds a unique layer of meaning to the festival’s culinary traditions.

Lessons from Yehudit

Courage in the Face of Adversity : Yehudit’s story reminds us that one person’s faith and courage can change the course of history.
Strategic Wisdom : Her actions demonstrate the importance of intelligence and strategy in overcoming even the most formidable challenges.
Faith as a Guiding Force : Yehudit’s unwavering belief in Hashem fueled her determination to act for the greater good.

Yehudit’s Relevance Today

In a world that often tests our resolve, Yehudit’s story inspires us to stand strong in our values and take initiative when faced with challenges. Her legacy is a call to recognize the power of faith, wisdom, and action, especially during times of darkness.

Bringing Yehudit’s Spirit into Your Hanukkah

As you light the Hanukkah candles this year, take a moment to reflect on Yehudit’s courage. Consider how her bravery can inspire your own actions, whether in your family, community, or personal spiritual journey. Sharing her story with others can bring an added layer of inspiration and connection to the holiday.

Hanukkah is not just a celebration of miracles; it’s a reminder of the light we carry within us—a light that can illuminate even the darkest moments. Yehudit’s story teaches us that we all have the capacity to make a difference, to stand for what is right, and to trust in the power of our actions guided by faith.

Igniting Your Light: Transforming the 8th Candle into a New Beginning

info@studyjudaism.net (study judaism) — Thu, 26 Dec 2024 19:08:25 GMT

Igniting Your Light: Transforming the 8th Candle into a New Beginning

The 8th candle of Hanukkah is a moment of spiritual fullness. As the menorah shines brightly with all its flames, it symbolizes the triumph of light over darkness, hope over despair, and faith over doubt.

In Jewish tradition, lighting the final candle invites us to meditate on the themes of completion, renewal, and the miracles in our own lives. It’s a time to pray for continued blessings, strength to overcome challenges, and the wisdom to see the Divine light in our everyday moments.

Throughout the first seven days of Hanukkah, consider taking time each evening to reflect and brainstorm. Let the light of each candle guide your thoughts as you recall the year’s lessons, challenges, and blessings. Use these moments to gather inspiration for a heartfelt letter, prayer, or vision that you will write on the eighth day.

On the 8th Night:
After lighting the 8th candle, recite prayers of gratitude for the miracles of the past and those yet to come. Then, bring together the reflections from the previous days and write a note for the year ahead. This can be a prayer, a vision for personal growth, or a statement of hope for what you wish to achieve and experience by the next Hanukkah.

Here’s how to make this 8th candle tradition meaningful:

Reflect on the Past Year
Before writing, think about the last 12 months. What lessons have you learned? What prayers were answered? What prayers do you hope to be answered by next Hanukkah?

Be Specific in Your Hopes
Write down your dreams, prayers, and intentions for the coming year. Whether it’s health, meaningful relationships, success in your endeavors, or spiritual growth, include even the smallest details. Articulating your heart’s deepest desires can bring clarity and purpose. Don’t leave Hashem guessing any details of what you’re asking for.

Meditate on Miracles
Hanukkah reminds us of the oil that burned for eight days, a symbol that what seems impossible can become reality. Infuse your note with hope and trust in the power of miracles.

Store It with Your Menorah
Once your note is complete, place it in a special spot alongside your menorah. When the holiday comes again, you’ll have the chance to revisit your note, reflect on the past year, and see how the light of your hopes carried through.

The 8th candle is more than the end of the holiday, it’s a new beginning. As you write your hopes and dreams, may you feel the light of Hanukkah illuminating your path and inspiring you to create a year filled with blessings, growth, and miracles.

What are you praying for this Hanukkah? Let the flames guide your heart and your future!

Jewish Conversion Timeline

info@studyjudaism.net (study judaism) — Thu, 12 Dec 2024 19:17:44 GMT

The Path to Orthodox Judaism: A Comprehensive Conversion Timeline

1. Deciding to Convert to Judaism
For many, the journey begins with recognizing a deep spiritual connection to Judaism. This is the pivotal moment when one decides to pursue full conversion instead of remaining a Noahide. This step requires serious reflection, commitment, and prayer.

2. Choosing a Branch of Judaism
Understanding the different branches—Orthodox, Conservative, and Reform—is crucial. While all forms of Judaism share core beliefs, Orthodox Judaism uniquely emphasizes adherence to Torah law. Self-study often plays a key role in this stage, as potential converts explore Jewish texts and traditions.

3. Beginning Self-Study
Before committing, many individuals embark on a self-guided journey of discovery. This can include reading books on Judaism, learning about halacha (Jewish law), and understanding daily Jewish practices. It’s a crucial step to determine readiness and alignment with an Orthodox lifestyle.

4. Finding a Guide, Sponsor, or Mentors
Our program provides highly qualified Rabbis and mentors to guide you through every stage of the process. We also assist you in connecting with local Rabbis and Jewish communities, ensuring you have the support system needed to thrive.

5. Attending a Synagogue for the First Time
Stepping into a synagogue can feel intimidating, but it’s a vital milestone. Our program offers guidance on synagogue etiquette, what to expect, and how to make the most of your experience. Community immersion begins here.

6. Immersing in Learning and Community
At this stage, your focus should be on deepening your knowledge of Judaism through classes, hands-on experiences, and engagement with the Jewish community. Attend services, participate in holiday celebrations, and spend time with observant Jews to witness Judaism in action. Ask questions, seek clarification, and absorb as much as you can. Remember, learning doesn’t stop with conversion—it’s a lifelong journey that continues to deepen your connection to Judaism.

7. Practicing and Observing Judaism
Conversion is not just about learning; it’s about living as a Jew. Gradually incorporating Jewish practices like keeping Shabbat (Sabbath), following kashrut (Dietary laws), and engaging in daily prayer helps create a meaningful routine. Start small and build consistently.

8. Securing Support from a Local Rabbi
A local Rabbi plays an essential role in advocating for you during your conversion journey. We work closely with Rabbis to ensure they understand your progress and are fully supportive of your path.

9. Preparing for Beit Din Meetings
The Beit Din, a Rabbinical court, evaluates your readiness to convert. This stage requires thorough preparation in Jewish knowledge, mitzvot (commandments), and lifestyle integration. Our program includes rigorous written and verbal assessments and ongoing evaluations to ensure you’re ready.

10. Meeting the Beit Din
This is the culmination of your journey. With your preparation complete, you meet the Beit Din, who will assess your sincerity and knowledge. In our program, we provide detailed records and reference letters to advocate on your behalf, giving you confidence and support.

Converting To Judaism: A New Beginning, Not An End Goal

info@studyjudaism.net (study judaism) — Sun, 10 Nov 2024 20:00:22 GMT

Converting To Judaism: A New Beginning, Not An End Goal

For those considering conversion to Orthodox Judaism, it’s crucial to recognize that this journey goes far beyond standard learning and requires time and patience. The path of conversion is not about meeting a fixed set of tasks within a given time frame but rather meant to be an immersive experience that integrates into every aspect of your life.

In standard learning programs, students are required to complete a certain number of hours, pass a series of exams and then receive formal recognition. This works for many subjects and professions because they are based on the accumulation of knowledge or technical expertise.

Conversion to Judaism, however, is a profound personal journey that requires an internal transformation, connecting you to a new spiritual and cultural identity that you will carry for life.

All of our programs, including CTJ Converting To Judaism, have outlines with benchmarks and milestones. However, the heart of Orthodox Judaism is not simply in fulfilling outward obligations or memorizing Jewish Laws.

While these elements are part of the process, conversion is MORE about developing a genuine connection with G-d, dedication to the Torah, and authentic relationships within the Jewish community. This can only occur gradually, and for this reason, conversion is not something to be "completed" or "earned"; rather, it is integrated into your heart, mind, and soul over time.

This gradual approach is essential in allowing you to deeply understand and embody what it means to be Jewish.

Building Trust with Rabbis and Mentors

A significant part of the conversion process is building a trusting relationship with the rabbis and mentors who guide and support you.

Your Rabbis and mentors will generally be expected to provide testimony to your qualifications and readiness to convert. This, of course, takes time to develop. Rather than scrambling for the finish line, the most authentic approach is to dive into the experience through actively engaging in class, discussions, seeking guidance, and showing a genuine interest in the journey and life itself.

Trust and relationships can’t be fast-tracked; it grows through consistent, heartfelt engagement. Your rabbis and mentors want to see that your commitment runs deeper than a to do list—that it’s something rooted in your

heart and visible in your actions.

For those who have prior Jewish education before beginning the conversion process, it is important to understand that while your previous education is considered and will be tremendously helpful, there most likely will be a need for additional learning, guidance and time.

This is because there is a need to ensure that each topic was taught and learned correctly, in accordance with the Rabbinical Court's standards and expectations that you will be converting with.

We work directly with many Orthodox Rabbinical Courts throughout the US and will guide you accordingly, ensuring your overall success in a timely manner.

Generally speaking, conversions may only be "fast tracked", if you have learned one on one with an Orthodox Rabbi for an extensive amount of time.

For a minimum of 9-12 months, every conversion candidate is required to participate in synagogue services, classes and events. This time frame is crucial; it allows Rabbis to observe not only your knowledge, participation and sincerity but also your ability to integrate into the community.

Over time, showing up and participating in prayer and to learn Torah organically, without any end goal, demonstrates that you are genuine and will live a meaningful Jewish life after conversion.

Conversion isn’t just a one-time commitment; it’s a lifelong choice that continues well beyond the formal steps and immersion in the mikveh.. as a ll of the "requirements" for converting to Orthodox Judaism are embedded within the day to day life of an observant Jew, with no objective.

The Danger of Rushing the Process

Rushing through conversion or attempting to skip steps is often seen as a sign of insincerity. Conversion to Judaism requires patience, introspection, and a readiness to make changes that, in many ways, reshape your daily life. Trying to complete it too quickly or rush through requirements reflects a mentality that may lack the necessary depth for this process.

A Lifelong Journey and Commitment

Ultimately, the path to becoming Jewish is as much about the journey as it is about the destination. By embracing the process, building relationships with your mentors and rabbis, and engaging in Jewish life with humility and openness, you are doing more than just completing a learning program. You are setting the stage for a lifelong commitment to Torah values, mitzvot, and the future generations of the Nation of Israel.

Conversion to Judaism is not about reaching an endpoint but about embracing a new beginning.

Yom Kippur

Fri, 11 Oct 2024 18:25:31 GMT

Yom Kippur: The Most Significant Day of the Year

Yom Kippur, or the Day of Atonement, is the most solemn and significant day of the Jewish year. It is the culmination of the Ten Days of Repentance, which begins with Rosh Hashanah, the Jewish New Year.

On Yom Kippur, we focus on introspection, teshuvah and seeking forgiveness from both God and our fellow humans for our sins over the past year. The goal is to reconcile with others and with God, to purify our souls, and to emerge renewed for the year ahead.

The essence of Yom Kippur is found in the three key pillars of Jewish spiritual life:

Teshuvah (repentance), Tefillah (prayer), and Tzedakah (charity).

These are ways we seek to transform ourselves, reconnect with our spirituality, and rededicate ourselves to living more ethically.

This day is observed through fasting (from food and drink) for approx 25 hours, refraining from work, and spending much of the day in synagogue engaged in deep and meaningful prayers.

The Order of Yom Kippur Prayers and Their Significance

Yom Kippur services are extended and feature a special order of prayers. Below is an overview of the key prayers and their significance:

1. Kol Nidrei (All Vows)

The evening service begins with the hauntingly beautiful Kol Nidrei prayer. The prayer itself is a legal formula, asking for the annulment of vows made between the individual and God during the previous year. It expresses our deep desire to cleanse ourselves of spiritual

baggage and start anew. It is often chanted three times to build intensity and emphasize the gravity of the moment.

2. Shacharit (Morning Service)

This is the standard morning service with additions for Yom Kippur. It includes special penitential prayers known as Selichot (prayers for forgiveness) and the Vidui (confession), where we enumerate our sins collectively as a community, highlighting our shared responsibility.

3. The Torah Service

The Torah is read, focusing on sections that discuss Yom Kippur itself and the laws of purity and atonement. The Haftarah is from the Book of Isaiah, where the prophet emphasizes the importance of sincere repentance over mere ritual observance.

4. Yizkor (Memorial Service)

Yizkor, a memorial prayer for deceased loved ones, is recited by those who have lost close relatives. It connects the living with their ancestors, and it serves as a reminder of the fragility of life and the

legacy we wish to leave behind.

5. Musaf (Additional Service)

The Musaf service includes the Avodah, a detailed recounting of the service performed by the High Priest in the Holy Temple on Yom Kippur. This prayer reflects our longing for closeness to God and the sanctity of the Temple. The Musaf also contains the Martyrology (Eleh Ezkerah), recalling the tragic deaths of Jewish martyrs.

6. Mincha (Afternoon Service)

During Mincha, the Book of Jonah is read. This is significant because the story of Jonah reflects the themes of repentance and God's boundless compassion and mercy. Jonah’s story teaches that it’s

never too late to return to God and seek forgiveness.

7. Ne’ilah (Closing Service)

Ne'ilah is the final, climactic service of Yom Kippur, occurring as the day is ending and the gates of heaven are metaphorically closing. The intensity of the prayers increases as we plead for one last chance for forgiveness and resolution before the shofar is blown, signaling the end of Yom Kippur. It’s customary to conclude Ne’ilah with a loud, heartfelt declaration of the Shema ("Hear, O Israel, the Lord is our God, the Lord is One").

Important Aspects of Yom Kippur

1. Fasting and Abstinence:
Yom Kippur is a day of complete fasting, during which Jews refrain from eating, drinking, wearing leather shoes, bathing, and engaging in marital relations. The fast is a way of removing distractions and
focusing on spiritual elevation.

2. White Clothing (Kittel):
Many have the custom to wear white clothing, symbolizing purity and a desire to emulate the angels. Some men wear a kittel, a white robe, which is also worn at weddings and burials, symbolizing both
new beginnings and mortality.

3. Teshuvah (Repentance):
Repentance on Yom Kippur involves three steps: recognizing and admitting our sins, expressing regret, and resolving not to repeat them. On this day, we are encouraged to seek forgiveness from
others and extend forgiveness to those who have wronged us.

4. Tzedakah (Charity):
While fasting and prayer are important, Yom Kippur also emphasizes the importance of tzedakah. Jewish tradition teaches that tzedakah is one of the ways we can "sweeten" the harsh decree, making the world a better place through our generosity.

Conclusion

Yom Kippur is a powerful day of introspection, atonement, and renewal. It
allows us to take recount of the past year, make amends, and emerge spiritually refreshed. Through sincere repentance, heartfelt prayer, and acts of charity, Yom Kippur offers the opportunity to reconnect with our divine purpose and set the stage for a new year filled with blessing and growth.

The Value of Jewish Education: Should Torah Learning Be Free?

Sun, 29 Sep 2024 20:48:05 GMT

The Value of Jewish Education: Should Torah Learning Be Free?

When individuals explore Orthodox Judaism, one question often arises: Why does Jewish education, including conversion courses, cost money? After all, isn’t Torah learning supposed to be freely available to all? While the value of Torah learning is indeed beyond any monetary measure, there are practical and spiritual reasons that explain the cost associated with Jewish education.

The Value of Torah and the Principle of "Lechol Tzorechecha"

The Torah commands us to "teach them diligently to your children" (Deut 6:7), emphasizing the importance of passing down knowledge to future generations. Jewish education is the foundation upon which our spiritual and communal lives rest, and it requires investment to ensure its quality and accessibility.

The Talmud explains that while Torah study should be open to all, there are costs that must be met to provide such education. In Pirkei Avot (Ethics of the Fathers) 4:5, it says, "Do not make the Torah a crown for self-aggrandizement, nor a spade to dig with." This teaches that one should not use Torah to profit or for personal gain, but there is also an acknowledgment that rabbis, teachers, organizations and institutions need resources to sustain their work. Especially if their work involves funding and financially supporting low income individuals and families.

The Importance of Supporting Torah Teachers, Schools, and Organizations

The Rambam (Maimonides) clarifies this balance in his commentary on the Mishneh Torah (Hilchot Talmud Torah 1:7), stating that teachers are allowed to receive payment for their time—not for teaching Torah itself, but for the time and effort they invest in teaching and preparing lessons. The preparation, support, and care required to provide quality Jewish education are considerable.

This is particularly evident when we look at Jewish schools ( yeshivot ) and other educational institutions and organizations. Jewish schools, which aim to immerse students in Torah learning from a young age, require significant resources to operate. From paying qualified teachers to maintaining a nurturing environment where students can grow spiritually and academically, the costs are necessary to ensure the future and longevity of the Jewish community.

The community has always been encouraged to support Torah scholars and institutions. The Talmud in Berachot 6b teaches us that "anyone who supports Torah scholars will merit sitting in the heavenly academy." Financial support for learning has long been considered a mitzvah, and those who contribute to the furthering of Torah study fulfill an essential role. Whether it is a conversion course, a yeshiva, or a community school, the need for financial investment is universal in ensuring high-quality education.

A World Built on Chesed: The Reciprocity of Torah Learning

Orthodox Judaism understands that education is not just a service but a reciprocal relationship. The verse in Proverbs 3:17 says, "Its ways are ways of pleasantness, and all its paths are peace." For those involved in Jewish education, the commitment to teaching Torah goes hand-in-hand with ensuring the well-being of their students, staff, and infrastructure. To maintain a proper environment for learning, resources are needed—whether for online platforms, physical classrooms, or rabbinical support.

When students contribute financially to their education, they not only sustain the institution but also fulfill the mitzvah of ensuring Torah’s continuity. In the words of Rav Moshe Feinstein (Igrot Moshe, Yoreh De’ah, Part 2, 116), supporting Torah education monetarily is a form of tzedakah (charity), a mitzvah of the highest order.

Providing Genuine Services vs. Exploiting Religion

While most institutions charge fees to cover necessary expenses and provide high-quality education, there are unfortunate cases where individuals use religion as a tool for personal gain and power. Pirkei Avot 4:5 warns against this, stating, "Do not make the Torah a spade to dig with," meaning one should not use the Torah for their own self-aggrandizement or enrichment.

There is a difference between those who seek to enrich themselves by taking advantage of religious communities and those who are genuinely dedicated to providing the highest quality services and path to the Torah. Individuals or institutions that prioritize wealth and power over the spiritual welfare of their students deviate from the Torah's values. The Chafetz Chaim emphasized the importance of sincerity and humility in Jewish education, stressing that true Torah educators focus on the spiritual and educational needs of their students, rather than using their position for personal gain (Chafetz Chaim, Introduction to Mishnah Berurah).

On the other hand, there are those who genuinely invest time, resources, and energy into providing the best possible education, support and guidance. These educators focus on creating an environment where students can thrive spiritually and academically, ensuring that the next generation can carry forward the rich traditions of the Jewish people. The costs associated with these institutions are a reflection of the effort and care required to maintain such high standards.

By contributing to Jewish educational programs run with integrity, students and donors alike become part of a sacred mission to support Torah learning for its own sake.

Paying for Value, Not the Torah

The costs associated with Jewish education should be viewed as a necessary investment in one’s spiritual growth and the growth of the community. Teachers dedicate their time and expertise, platforms are maintained to reach students worldwide, and programs are developed to suit the needs of each learner. These efforts enable students to engage in authentic Torah learning that prepares them for Jewish life, possible Jewish conversion, and personal growth.

Conclusion: A Sacred Partnership

Paying for Jewish education is a partnership in supporting Torah learning and ensuring that it remains strong for future generations. As the verse says, "It is a tree of life for those who grasp it" (Proverbs 3:18), and through our tzedakah (charity), we help ensure that this tree continues to grow and flourish, benefiting the entire Jewish community.

The Shofar's Call

Thu, 26 Sep 2024 01:30:55 GMT

The Shofars Call

Understanding Rosh Hashanah

The Significance of the Shofar and Its Blasts Rosh Hashanah, the Jewish New Year, marks the beginning of the High Holy Days. It’s a time for reflection, repentance, and renewal, as we prepare to enter a new year filled with hope and potential. At the heart of Rosh Hashanah is the sounding of the shofar, a trumpet crafted from a ram's horn, which holds profound spiritual significance.

The Meaning of Rosh Hashanah

Rosh Hashanah, which literally translates to "Head of the Year," is a time for introspection and self-assessment. It invites us to consider our actions over the past year, seek forgiveness, and make resolutions for the year ahead. This sacred time serves as a reminder of G‑d’s
sovereignty and our role in the world. It’s a chance to reconnect with our faith, family, and community.

The Shofar: A Call to Action

The shofar's sound serves multiple purposes: Firstly, it awakens us spiritually, calling us to examine our lives and renew our commitment to G‑d. The varied blasts of the shofar: teruah (short blasts), shevarim (broken sounds), and tekiah (a long blast) each carry unique
meanings.

1. Tekiah: This long, sustained sound symbolizes a call to action, a moment of clarity and focus as we prepare for the year ahead.
2. Shevarim : The broken sounds evoke a sense of yearning and the need for repentance,
expressing our desire to reconnect with G‑d.
3. Teruah : The short, staccato blasts represent alarm, a wake-up call urging us to return to
our spiritual paths.

Together, these sounds create a powerful symphony that resonates within us, urging reflection and transformation.

The Gematria of the Blasts

In Jewish tradition, gematria—the practice of assigning numerical values to words and phrases—adds another layer of meaning to the shofar blasts.

Each type of sound correlates with significant concepts:

Tekiah : The gematria value is 100. This number symbolizes completion and perfection, reminding us of G‑d’s sovereignty over the world and our need for His guidance as we
enter a new year.

Shevarim : The gematria value is 22. This number reflects the 22 letters of the Hebrew alphabet, emphasizing the power of speech and the importance of our words in creating our reality.

Teruah : The gematria value is 611. This number alludes to the 611 commandments that, along with the first two of the Ten Commandments, guide our actions and moral conduct
in the coming year.

The combination of these numbers creates a meaningful narrative. The 100 sounds of the shofar serve as a reminder of the divine completeness we seek. The 22 and 611 reinforce the importance of our words and actions as we strive for righteousness and connection with G‑d.

Conclusion

Rosh Hashanah is a profound opportunity for spiritual renewal and reflection. The blowing of the shofar serves as a strong call, urging us to awaken our souls and reflect on our lives. Through the gematria, the shofar blasts connect us to deeper meanings, reminding us of our responsibilities and aspirations for the year ahead.

As we gather to hear the shofar’s call, let
us embrace the journey of self-improvement and growth, moving forward with intention and purpose into the new year.

Shana Tova!

Kashrut: Understanding Jewish Dietary Laws

Wed, 11 Sep 2024 23:03:08 GMT

Kashrut: Understanding Jewish Dietary Laws on the Path to Orthodox Conversion

One of the most defining aspects of Orthodox Jewish life is the observance of kashrut, the Jewish dietary laws that govern what and how Jews can eat. For converts and those pursuing conversion to Orthodox Judaism, learning about kashrut is an essential step in integrating into Jewish life. Kashrut is much more than a set of food restrictions—it’s a way of bringing holiness into everyday actions, even something as simple as eating.

What Is Kashrut?

The term kashrut comes from the Hebrew word kosher, meaning “fit” or “proper.” Kashrut refers to a detailed set of dietary laws found in the Torah, which guide Jews on what foods are permissible and how they must be prepared and consumed. For converts, understanding and observing these laws is an important part of embracing Jewish tradition and aligning with Orthodox practice.

The Basics of Kosher

As you learn how to convert to Orthodox Judaism, understanding the fundamentals of kashrut is key. Some of the core principles include:

Separation of Meat and Dairy: One of the central laws of kashrut is the complete separation of meat and dairy products. This includes using separate utensils, dishes, and even cooking surfaces for meat and dairy meals.
Permissible and Forbidden Animals: Only certain animals are considered kosher. For example, mammals must have split hooves and chew their cud (such as cows and sheep), while fish must have fins and scales to be considered kosher. Shellfish and pork are always forbidden.
Proper Slaughter: For meat to be kosher, animals must be slaughtered in accordance with specific Jewish laws, known as shechita, which are designed to minimize suffering and ensure the meat is fit for consumption.

Why Kosher Laws Matter for Converts

For those on the journey of conversion to Orthodox Judaism, adopting the laws of kashrut can be both a spiritual and practical transformation. Observing kashrut is a daily reminder of one's commitment to Jewish values and a tangible way to sanctify every meal. As you begin to follow these laws, you’ll find that kashrut is not just about what you eat—it’s about living in alignment with Jewish ethics and mindfulness.

Kashrut also helps converts connect with the broader Jewish community. Many Jewish homes, schools, and social gatherings observe these laws, and understanding kashrut allows you to participate fully in communal life.

Overcoming Challenges in Keeping Kosher

Like many aspects of Orthodox Jewish life, keeping kosher may feel overwhelming at first, especially for converts who are unfamiliar with these laws. However, the process becomes more manageable over time with proper education and support. Here are some tips to ease the transition:

Start Slowly: If you’re new to kashrut, try making gradual changes. Begin by separating meat and dairy or switching to kosher-certified products.
Seek Guidance: Connecting with a Rabbi or knowledgeable community members is invaluable. They can guide you through the intricacies of kashrut, such as checking food labels, understanding kosher certification symbols, and how to handle complex situations like dining out or traveling.
Find Kosher Resources: In many larger cities, there are kosher grocery stores and restaurants that make keeping kosher easier. For those living in areas with fewer kosher options, online kosher delivery services can be a game-changer.

Kashrut as a Spiritual Practice

For many converts, one of the most rewarding aspects of keeping kosher is how it transforms eating into a spiritual experience. Observing kashrut isn’t just about following rules—it’s about elevating the mundane act of eating and bringing a sense of holiness into your everyday life. By following these laws, you align yourself with centuries of Jewish tradition and become part of a continuous line of observant Jews.

As you move through your journey of conversion, kashrut can serve as a constant reminder of your growing connection to Judaism. Whether you’re preparing a simple meal at home or attending a Shabbat dinner with your community, kashrut helps frame your life in a Jewish context.

Embracing Kashrut on Your Conversion Journey

As you prepare for conversion to Orthodox Judaism, integrating kashrut into your daily routine is a crucial step. At Study Judaism Online, we provide the resources and guidance you need to understand and adopt these dietary laws. From learning the laws of kashrut in our classes to receiving personalized support through our Rabbinical Support Line, we’re here to help you succeed in your observance.

Remember, keeping kosher is more than just an obligation—it’s an opportunity to deepen your connection to Judaism and make every meal a meaningful expression of your faith.

The Role of Shabbat in Jewish Life: A Guide for Converts

Wed, 11 Sep 2024 22:54:43 GMT

The Role of Shabbat in Jewish Life: A Guide for Converts

One of the most profound aspects of Orthodox Jewish life is the observance of Shabbat (the Sabbath), a weekly day of rest that begins at sunset on Friday and ends after nightfall on Saturday. For those on the path of conversion to Orthodox Judaism, understanding and embracing Shabbat is essential to integrating into Jewish life and community.

Shabbat: More Than Just a Day of Rest

For many converts, the concept of a day completely dedicated to rest, reflection, and connection to God can seem both beautiful and challenging. Shabbat is much more than a break from the week’s routine; it is a spiritual experience designed to foster a closer relationship with Hashem and one's community.

The Origins of Shabbat

The roots of Shabbat are found in the Torah, where God commands the Jewish people to "remember the Sabbath day and keep it holy" (Exodus 20:8). Just as God rested on the seventh day after creating the world, Jews are commanded to refrain from work and devote themselves to rest, prayer, and spiritual growth.

For converts, learning the deeper meaning behind this commandment can be eye-opening. Shabbat is not just about avoiding physical labor but about sanctifying time and recognizing the holiness in every aspect of life.

Preparing for Shabbat: A New World for Converts

One of the first steps for converts is learning the practical side of preparing for Shabbat. This includes:

Cooking in advance: Preparing meals ahead of time, since cooking is prohibited on Shabbat.
Lighting the candles: Before sunset, two candles are lit to bring in the holiness of Shabbat.
Welcoming Shabbat in the synagogue: Many Orthodox Jews attend synagogue on Friday evening to welcome Shabbat with prayer and community.

This transition can feel overwhelming, but it also provides a structured, peaceful rhythm to the week. Many converts find that the preparation itself becomes a cherished ritual, building anticipation for the spiritual beauty of Shabbat.

The Shabbat Table: A Place for Connection and Learning

For converts, the Friday night Shabbat meal is often their first experience of the warmth and togetherness that characterizes Jewish family life. It is around the Shabbat table where the weekly Torah portion is discussed, songs are sung, and blessings are made. Many converts find that sharing Shabbat meals with their Jewish mentors and friends allows them to see Jewish traditions in action and provides a sense of belonging.

The Spiritual Impact of Shabbat

One of the most profound transformations for converts is how Shabbat reshapes their relationship with time and spirituality. In a world filled with constant distractions, Shabbat offers a complete disconnection from the material world. No phones, no work—just time to reflect, pray, and be with family or community.

This spiritual focus allows converts to fully immerse themselves in Torah study, prayer, and contemplation. It’s during Shabbat that many converts report feeling their closest connection to Hashem, as the day provides uninterrupted time for spiritual reflection and personal growth.

Shabbat and the Conversion Journey

As you progress on the journey of how to convert to Orthodox Judaism, embracing Shabbat becomes a key marker of your growing commitment to Jewish observance. It’s not only a commandment but a gift, a way of life that reflects the very essence of Jewish identity.

While learning the laws of Shabbat can be daunting, each step brings you closer to understanding the rhythm of Jewish time and the beauty of resting in God’s presence. For many converts, Shabbat becomes the cornerstone of their Jewish life, a time when they truly feel part of the Jewish people.

Final Thoughts

For anyone seeking conversion to Orthodox Judaism, Shabbat offers a gateway into the heart of Jewish spirituality. It’s a time to slow down, reflect, and connect—not only with Hashem but also with the Jewish community. The rituals, prayers, and customs of Shabbat are not just obligations; they are transformative practices that will deepen your relationship with your new faith.

If you’re preparing for conversion and want to learn more about how to incorporate Shabbat into your life, consider starting with small steps: light the candles, attend a synagogue service, or share a Shabbat meal with friends. As you grow in your observance, Shabbat will become not just a day of rest but a weekly reminder of your connection to Jewish tradition and faith.

The Queen That Saved The Jewish People

info@studyjudaism.net (study judaism) — Wed, 08 Mar 2023 19:07:34 GMT

The Queen That Saved The Jewish People

The story of Queen Esther saving Jewish people is one of the most remarkable tales in Jewish history. Queen Esther was a brave and courageous leader who risked her life in order to save the Jewish people from destruction.

The story of Esther begins with her being chosen as the new queen of Persia when the old king, King Ahasuerus, was looking for a new wife. Esther, whose real name was Hadassah, was a Jewish orphan raised by her cousin Mordecai. When Mordecai learned of the king’s search for a new queen, he encouraged Esther to enter the competition, and she was eventually chosen to be the king’s queen.

With Esther as the queen, the Jewish people were given a new hope as she was in a position to protect them from the evil plans of the king’s advisor, Haman.

Haman had devised a plan to kill all of the Jews in the kingdom and Esther was determined to stop him.

Using her wit and courage, Esther went to the king and revealed Haman’s plan. The king was enraged and Haman was put to death. With Haman out of the way, Esther was able to free the Jewish people from their plight and give them a chance to rebuild their lives.

To this day, Queen Esther’s bravery and courage is remembered in the Jewish holiday of Purim, which celebrates her heroic actions.

The story of Queen Esther is a reminder of the power of standing up for what is right and defending one’s beliefs.

Why There Is A New Year For Trees - Tu B’Shevat

info@studyjudaism.net (study judaism) — Thu, 26 Jan 2023 17:11:41 GMT

Why There Is A New Year For Trees - Tu B’Shevat

When we hear the words, “Jewish New Year,” it’s easy to become confused. The more we learn, the more we come to understand there are four days on the Hebrew calendar that are each referred to as a “New Year.” Today we are looking at Tu B’Shevat, which translates as the 15th day of the month of Shevat, and which is also known as “the New Year for trees.”

Why do trees need their own New Year celebration? Is this a real Jewish holiday? What are we supposed to do on the 15th day of the month of Shevat if we do not live in the land of Israel?

Trees Represent Learning and Growth

The first thing to know is that trees represent more than physical trees growing out of the ground in the land of Israel. Trees are symbolic of spiritual growth for people converting to Judaism as well as people born Jewish, wherever we may be living in the world. Honoring trees one day a year represents honoring our connection to personal growth through Torah. That is something we can all do in our own way, wherever we live. We can study Torah for our personal growth on Tu B’Shevat, at home or with a group of people. Many Jews gather together for festive meals including lots of fresh fruits and nuts, known as a Tu B’Shevat Seder.

Trees In Israel Begin To Bloom

The second thing to know is that almond trees are a significant crop in the land of Israel because they are the first trees to bloom, in late January or early February, after the rainy winter season. Crops grown
in the ground are on a different cycle than fruits and nuts growing on trees. It is the tree-grown crops that are beginning to blossom at this time, and the produce harvested in the new season of growth will be subject to agricultural tithing as the New Year’s crops in Israel. Tithing from crops grown in Israel is a legal requirement, as well as Biblical, which is why there has to be one day from which counting the new tree-grown crops begins.

The 15th day of the month of Shevat is a celebration of renewal, for trees in the land of Israel and for all of us learning Torah wherever we may live.

The Surprising History of Chanukah

info@studyjudaism.net (study judaism) — Thu, 15 Dec 2022 01:53:06 GMT

The Surprising History of Chanukah

Almost everybody has heard of Chanukah, often spelled Hanukkah, and they know a little bit about lighting candles for eight days in the Hebrew month of Kislev, during December each year. They might also know there were political events which led to the miracles that Jews continue to remember every year at Chanukah.

These political events spanned a 112-year time period, between 175 to 63 BCE, which means the conclusion of this period occurred over 2000 years ago. The Chanukah story is over 2000 years old. But Jews choose to remember it every year because Chanukah represents victory over a battle Jews are still fighting in different ways today.

The Second Holy Temple in Jerusalem was ransacked, and Judaism was outlawed by the Greeks in 167 BCE. An altar to the Greek god Zeus was set up in the Temple instead, and pigs were sacrificed to this Greek god. The Jews rebelled against the Greek’s desecration of the Holy Temple. This rebellion lasted until 164 BCE when the Jewish freedom fighters finally liberated the Holy Temple and set about to cleanse it, including building a new altar and making new vessels to conduct Temple services once again.

Holy Temple Menorah and Chanukah

After all those years, the freedom fighters found only one remaining container of oil with the stamp of the High Priest on it. They could not resume lighting the menorah in the reclaimed Holy Temple without enough consecrated oil for its ongoing, daily use. But the container they found had only enough oil for one day’s use.

Miraculously, they lit the menorah on the 25 th of Kislev and it burned for eight days, long enough for more oil to be made properly and transported to the Temple. The sages of that generation determined that the eight days beginning with the 25th of Kislev would become a Jewish holiday. Those days should be observed with rejoicing and celebrating.

Special 9-light Chanukah menorahs are called Chanukias or Hanukkias, and they burn oil or wax candles that Jews light on each of the eight nights to this day, to remember and display the surprising miracle of the oil in the Holy Temple.

The High Holy Days of Tishrei

info@studyjudaism.net (study judaism) — Wed, 28 Sep 2022 23:00:56 GMT

The High Holy Days of Tishrei

Tishrei is the name of the busiest month of the Hebrew calendar. When you purchase calendars with the Jewish Holy Days and festivals identified, you’ll notice that Tishrei is the first month on those calendars, even though it is considered the seventh month of the religious year when counting from the first month of Nissan during which the Exodus from Egypt occurred.

The month of Tishrei begins with two days of Rosh Hashana, followed by an interim period of seven days, followed by one day of Yom Kippur. Add them up and you have the ten-day period at the beginning of the Hebrew calendar called The High Holy Days, or in Hebrew they are called Yamim Noarim, The Days of Awe.

This period is sometimes called The Ten Days of Repentance, and the single Shabbat during these ten days is called Shabbat Shuva, or The Shabbat of Return.

People unfamiliar with the deep significance of Jewish holidays often think Rosh Hashana is similar to January 1 st when we wish each other Happy New Year. Jews say Shana Tova, the Hebrew phrase for Good Year. But that greeting means far more than Happy New Year in the life of the Jewish people.

The Sound of the Shofar on Rosh Hashana

Rosh Hashana is understood to represent the sixth day of Creation when mankind was created. Such a momentous event certainly deserves to be observed each year, and that is exactly what the entire ten-day period represents.

Rosh Hashana is the day when we, the Jewish people all over the world, focus our attention on waking up from our daily distractions and acknowledge that God, our Creator, is also our King. We do this in communal prayer and by hearing the sound of the shofar, the ram’s horn, blown in a special series of blasts that awaken us like no other sound on earth.

Once we have set aside the first two days of the new Jewish year to acknowledge God as King, we have a week to consider our thoughts and actions in the past year and to ask God for the help we need to improve our lives in the new year. We ask God for forgiveness in many ways, and we also ask people in our lives for forgiveness, too. The Ten Days of Repentance require genuine humility before God and also before our friends, family members, co-workers, and others we may have wronged.

Fasting on Yom Kippur

The first ten days on the Jewish calendar are significant because we not only remember the creation of mankind in the past, but we are willing to be re-created anew in the present. We pray together as a people group for forgiveness and for the help we need from God to become renewed and better people. Yom Kippur is a fast day. As a people group we come together, emptied of our past by forgiveness and willing to receive the blessing of the new year together. Yom Kippur is called The Day of Atonement when the ten-day process called The High Holy Days is sealed for the entire year.

Preparing For A New Hebrew Calendar

info@studyjudaism.net (study judaism) — Mon, 22 Aug 2022 23:12:02 GMT

Preparing For A New Hebrew Calendar Year

The final month on the Hebrew calendar is Elul. The Jewish people know it as a time of preparation for the new Hebrew calendar year that begins on Rosh Hashanah, the first day of the new month of Tishrei, the first month of the new Hebrew calendar year. That means Rosh Hashanah is the first day of a new calendar year when the number of the year changes. The current year of 5782 will change to the year 5783 on September 26, 2022.

It's easy to get confused about “the Jewish New Year,” because there are other New Years that represent Biblical and agricultural newness each calendar year. But the first one to learn and remember is Rosh Hashanah, which always occurs in the Fall season, in what many of us would call the “last quarter” of our familiar, annual calendar year beginning on January 1 and ending on December 31 of 2022, for example.

One striking difference between Elul, the final month on the Hebrew calendar, and December, the final month on our familiar calendar is what most of us are thinking about, what we are doing, and what we may be spending money on. The Jewish people have three things they are remembering and doing during Elul, preparing for Rosh Hashanah, the beginning of a new Hebrew calendar year.

Three Important Things For The Jewish People During Elul

Here are the three things the Jewish people are encouraged to think about and to do during the important month of Elul, written in transliterated Hebrew and in English translation:

1) Teshuvah – The most common English translation of Teshuvah is “repentance.” There is much more to it in the life of a Jew, but it starts with taking stock of our lives, looking at our choices, knowing we can change for the better, and consciously making changes for the better.

2) Tefilah – The translation of Tefilah is “prayer.” Once again, there is much more to this word and this concept in the life of a Jew, but it starts with thinking about and praying to God regularly. During Elul, this prayer includes praying about changing our lives for the better by becoming a better person in the new Hebrew calendar year.

3) Tzedakah – The most common English translation of Tzedakah is “charity.” Of these three words, Tzedakah is the one that represents the greatest difference to the meaning of its simple, English translation. It represents a Jewish person’s desire to give and to contribute time, energy, and knowledge, as well as money to worthy causes.

Elul is a time of reckoning, of contemplating the past year and planning for the new year to come. Elul is a wonderful time to gather our thoughts and recent memories and then use them to build our fresh, new year in a conscious way through our Teshuva, Tefilah, and Tzedakah.

The Three Weeks Of Summer

info@studyjudaism.net (study judaism) — Sun, 17 Jul 2022 19:17:01 GMT

Jewish Fasts Every Summer

This year, 5782 on the Hebrew calendar, 2022 on the civil calendar, there are two fast days during the summer months.

In the month of Tammuz, we have 17 Tammuz, which falls on July 16, 2022. And in the month of Av we have 9 Av, which falls on August 6, 2022.

Both fast days are set aside to commemorate a series of tragedies throughout Jewish history.

During the fast in July this year we remember the Romans breaking through the walls around the city of Jerusalem in 69 CE. During the fast in August this year we remember the Babylonians destroying the First Holy Temple in 587 BCE, as well as the Romans destroying the Second Holy Temple in 70 CE on the same

calendar day.

These two fast days also set aside a three-week period called “The Three Weeks.”

They mark the beginning and the end of this special period of the Hebrew calendar every year.

Both summer fast days of 5782 (2022) have another feature in common – they occur on Shabbat. This is rare, and it triggers unique halakhot, Jewish religious laws for proper observance.

The most significant of these laws requires the fasting on the day after Shabbat, instead of fasting on the actual fast date.

This year, that means the fast in July is observed on Sunday, July 17th and the fast in August is observed on Sunday, August 7th.

If you’re new to Judaism, you don’t need to know all the history behind the fast days, or all the laws involved in observing the fast days. But you might choose to notice the cycles on the Hebrew calendar, including The Three Weeks of summer.

Three Weeks of Summer

The Three Weeks also have specific, unique halakhot, Jewish laws, to engender remembrance and respect for great losses in Jewish history, which laws and customs can be learned later.

Commemorating tragedies in the heat of the summer months contrasts distinctly with our observing Shabbat every week, as well as our annual festivals.

On Shabbat, Passover, Shavuot, and the High Holy Days, beginning with Rosh Hashanah, we are joyful. We prepare for joyful celebration, and we walk through each holiday with an attitude of festive joy. Being joyful is a mitzvah, a good Jewish deed! So, each Shabbat during The Three Weeks we take a break from the general mourning period of loss.

This year, 5782 (2022) we start the three-week period being joyful on Shabbat and again, near the end of the three-week period, we are joyful on Shabbat.

The Three Weeks of 5782 (2022) may be your first encounter with Jewish fast days, and one of your first connections to the Hebrew calendar.

It is one of many significant periods of the year that connect our lives with Jewish history and our Jewish future.

Counting The Omer

Mon, 18 Apr 2022 22:47:09 GMT

The Forty Nine Days between Passover and the Giving of the Torah

“And you shall count for yourselves from the morrow of the Shabbat, from the day that you bring the omer that is raised, seven complete weeks there shall be until the morrow of the seventh week you shall count fifty days.” Leviticus 23:15-16

From the day after the Passover, Jews are commanded to count the omer - counting each day for 49 days. The fiftieth day was the day we were given the Torah by God on Mt Sinai.

From first glance, the Torah seems a little sparse on the details on why and how to count the omer. But before we delve into that, let's take a step back into the purpose of Passover.

The purpose of Passover is not just to clean out the chametz (leavened bread) from our homes. The greater purpose is to clean the chametz (the leavend ego) from our hearts - the soul’s true home. With our egos subjugated and put in check for the week, it is a perfect time to begin refining our egos so that we can live a life of true humility. This refining is the purpose of the omer count.

Let’s look at the verses in Leviticus again.

“And you shall count…”

The Hebrew word for “count” used in this verse is “sephartem”. This is unique as the usual word for “count” is “paqad”. As each word of Torah is specific to convey an idea, we can gather that the world sephartem is used for two purposes 1) that as we count we are refining our inner light (our inner souls) so that we can prepare our hearts to for the commandments as the 10 commandments were written originally written on stones of sapphire (sapphire is an English derivative of sephartem).

Moreover, the word sephartem is where the “sefirot” originates. The sefirot are the attributes of the soul that we can refine. These attributes were in perfect balance in the original man, Adam. However they are out of balance within each person. To come closer to the original image in which we were created, these attributes need to be refined. Those attributes are chesed (loving-kindness), gevurah (restriction), tiferet (compassion), netzach (victory), hod (humility), yesod (connectedness), malchut (action). Each of the seven weeks of the omer count address one attribute, beginning with chesed. And each day of the particular week also addresses one attribute. For example, day one of the forty nine days (Week 1, Day 1) will address the attribute of loving-kindness within loving-kindness, the second day (Week 1, Day 2) will address restriction within loving-kindness, and so forth. Week 2, day 1 focuses on loving-kindness within restriction, and so forth. Thus, understanding that the word for “count” is sephartem carries a lot of weight.

“Seven complete weeks…”

Additionally, the Hebrew word used in this Torah for “weeks” is “shabbatot”. (A more common Hebrew word for weeks is Shavuot - it is also the name of the holiday concluding the omer count). Although the Torah text seems sparse on the details of the counting of the omer, it is conveyed in the text that as we refine our character over the seven weeks, we will begin to reflect the completeness and beauty reflected on the seventh day of Creation - the original Shabbat.

“Count for yourselves…”

This tells the hearer of Leviticus 23:15-16 of the wisdom and necessity in following this commandment for our personal growth as the text says “count for yourselves”. Without this time of personal growth and reflection, we would not be individually prepared to receive the Torah and respond with “all the God says, we will do” (Exodus 19:8).

The Unity Of Purim

Fri, 18 Mar 2022 01:31:25 GMT

Purim is the story of how Queen Esther of the ancient Persian Empire saved the Jewish people through fasting, prayer, and dinner with the King, after second-in-command Haman petitioned King Ahasuerus to have the Jewish people completely eliminated.

But what made Haman think he would be successful in this venture? History had already shown that Jewish people always survived. Even attacks by Haman’s ancestors had not proved successful. Why did Haman think he had the upper hand on the Jewish people this time?

Chapter 3, verse 8 of the Megillah (Story of Esther) gives some insight.

“Haman then said to King Ahasuerus, “There is a certain people, scattered abroad and dispersed among the other people…”

“Scattered and dispersed.” The hebrew word for scattered is “pazar” and the hebrew word for dispersed is “porad”. Both of these words suggest that Jewish people were scattered, separated, or severed from a vast local Jewish community, living amongst other people in the 127 provinces of the Persian kingdom. But the wording suggests something else that Haman picked up on. Not only were the Jewish people physically scattered across a vast area, they were also severed in their collective unity with each other. The traditions that once so tightly bound the community were now influenced by other cultures.

Haman thought this was his way in to see his plot of destruction come to fruition.

But Esther got word of Haman’s plan and instructed the Jews to

“Go, gather together all the Jews who live in Shushan, and fast on my behalf…” (Esther 4:16)

“Gather together.” Esther too recognized what was first needed. Fasting was necessary for the strength she would need to approach the King- an act that could have led to her death. But the fasting would be fruitless without unity. Without the support of the Jewish people, approaching the King could have led to a very different ending. Thus her first instruction was to “gather together” - to be united.

Through unity and fasting, the plot for the destruction of the Jewish people was revealed to the King. The King had Haman killed but the decree for destruction could not be overturned, thus a new decree was made - that the Jewish people could defend themselves.

So on the decreed day of 13 Adar, the Jewish people prepared to defend themselves and “gathered together” - qahal. (Esther 9:2). Qahal means to assemble. The first time this Hebrew word was used in Torah was when the Jewish people had assembled at the base of Mt Sinai to receive the Torah. This was the ultimate sense of unity with each other and with Gd.

Purim is not simply about the dramatic story about the salvation of the Jews from the evil decree of Haman. But it is about unity - the unity of Jewish community and the unity within ourselves to be empowered to face dangerous tasks.

If you would like to be a part of the unity found within the Jewish community, please contact us!

Who knows? Maybe it is you who was called “for such a time as this.” (Esther 4:14).

What you should know before Converting to Judaism

Tue, 08 Mar 2022 07:19:45 GMT

When I decided that I wanted to convert to Orthodox Judaism, I had no idea what to expect. I researched as much as I could online but there was very little information on what the process looks like. The people that I knew who were Jewish gave me answers but most were just hearsay and vague explanations.

Typically, the process should take anywhere from one to two years. In order for you to be fully prepared to live a Jewish lifestyle, it’s imperative for you to experience a full cycle of the Jewish holidays in a Jewish community.

Participation at a local Orthodox synagogue is equally important to your studies. With the support of a community, you will be able to gain hands-on experience living a Jewish life and connect with others who hold the same beliefs as you do.

Rabbi’s are not searching to reject you but have different methods of determining your level of seriousness which can feel personal but it is all a part of the process. Many rabbi’s also do not have experience in conversions so finding the right sponsor rabbi can take time.

Qualifying for an Orthodox conversion requires effort, focus and dedication.

This process must be a combination of learning the necessary material but also implementation into daily life.

Rabbinical courts are preferred when performing and establishing the validity of a conversion but they are not required. Proof of Judaism simply requires a form signed by a rabbi which confirms that an applicant is potentially entitled to Aliyah benefits and citizenship under the Law Of Return.

A list of “recognized” non-Israeli rabbis entitled to testify and provide proof of Judaism acceptable to the Israeli Chief Rabbinate was published in 2018. The Rabbinate originally refused to make the list publicly available until ordered to do so after a lawsuit. However, the law does not define exactly what documents are needed to prove that someone is Jewish. There’s no public list of Rabbis who have the authority to provide recommendations for Aliyah and certify conversion to Judaism. The Chief Rabbinate’s list is often updated, and the Rabbinate has no obligation to publicize the updates.

As long as the rabbi is not on the “blacklist” of rabbis whose testimony is considered invalid by default, you can contact the Ministry of Interior with a document they provided, even if they are not on the list of recognized rabbis.

Converting to Judaism can be highly emotional and you may be surprised that this path is more than laws and theology. When releasing any religious baggage you may be carrying with you, it can feel at times that you’re putting your soul in the washing machine. You may feel like a fish out of water at times but only when we look within and decide what’s worth carrying forward can we truly establish the relationship with Torah that we are searching for.

The process of becoming Jewish is rewarding in every way. If you are dedicated, you have the opportunity to not only expand your knowledge and understanding of Jewish law and belief but you will be considered a part of a tradition that spans over a millennia. Living a Torah observant lifestyle will expand your awareness to yourself and the world around you.

Why is Converting to Judaism different from any other religion?

Sun, 16 Jan 2022 20:26:28 GMT

"The Jewish nation, then, is best described as “The People of the Covenant” - meaning they are a nation because of the covenant. In a religion you belong because you believe. In Judaism, you believe because you belong."

Oftentimes, when one comes to convert, they are faced with resistance from those they seek out for guidance and help. This can be confusing because in most cases, religion is primarily about your belief. It is the common beliefs shared by a religious community that hold it all together. However, Judaism should be viewed from a slightly different perspective.

Judaism began on Mount Sinai when Moses settled a “contract” or a covenant between the Nation of Israel and G-d. G-d said, “I choose this nation to be my messengers of Torah light into the world.” The nation, in turn, chose G-d and said, “Whatever G-d says, we will do, and we will obey.” At this pivotal moment in history through the covenant, all of those standing at Mount Sinai became converts. G‑d also made a covenant with Abraham. According to this covenant Abraham and his future generations must follow in the path of G‑d, and G‑d promised them the land of Canaan and His protection and care. The command for circumcision (Brit) was then given as a symbol of this covenant. Every newly born Jewish boy should be circumcised at the age of eight days. Abraham himself, despite his ripe age, and all the male members of his household, underwent that operation, and the covenant was established for all generations to come.

Every “covenant” had a specific goal which may not be the same goal for a different covenant. For example, the covenant that God made with Abraham, Isaac, and Jacob involved the permanent inheritance and ownership of the Promised Land unconditionally. “And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession.” There were no conditions (Torah), only God’s unconditional promise, “because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.” The covenant God made with Israel at Mt. Sinai 430 years later was conditional. It too involved possession of the Promised Land, but this was only a temporary lease of the Land that God promised Abraham as his permanent inheritance. “The land must not be sold permanently, because the land is mine and you reside in my land as foreigners and strangers.” God only allowed possession of the Promised Land as long as they continued to abide by the terms (Torah) of the lease, the Mt. Sinai Covenant.

The Jewish nation, then, is best described as “The People of the Covenant” - meaning they are a nation because of the covenant. In a religion you belong because you believe. In Judaism, you believe because you belong.

Conversion is mostly viewed as a simple acceptance of belief and commandments upon oneself and if this were only about the individual that would be enough. However, the most fundamental aspect of Judaism is that we are all connected, and we are all one. What one individual endures, we all endure and so to enter into the covenant means to become connected to The People of the Covenant. To be a convert, according to the Torah, is to be a “ger” meaning “a stranger who has come to live in an unknown land”. Similarly, to a naturalized alien, aside from choosing your country, your country must choose you. If you choose Judaism, Judaism also must choose you.

By joining the Jewish people, the convert instantly becomes a part of the covenant. The one difference between becoming a citizen of a country and converting is that one can renounce their citizenship but a convert is a part of an unending and eternal covenant that cannot be changed.

Have you Met the Love of Your Life and Need to Make Some Life-Changing Decisions?

amir@trupathmarketing.com (Amir Ness) — Thu, 05 Nov 2020 19:46:18 GMT

Are You Thinking of Converting to Judaism Because of Marriage?

You’re not alone if you have decided to convert to Judaism because of a romantic relationship.

The only condition is that the person who wishes to convert do so because they want to - no one can convert them – they must do that themselves. It must be their own choice.

This makes it giur – meaning that the converter came on their own volition to the Jewish faith.

If you are someone who’d like to convert because of marriage, you’re not alone – celebrities, including Natalie Portman’s husband, did just that.

In fact, it is listed as the most common reason that people convert to Judaism today, and the routes to converting have become so much more comfortable with the introduction of online conversion courses, which are accepted with a certificate that is recognized by the state of Israel as a legal document, have undoubtedly helped.

Historically, a non-Jew to marry a Jew was almost unheard of because of the stigma, isolation, and perhaps even violence.

This shows amazing acceptance of today’s society, where the love of both religion and of the intended spouse wins the day over bigotry and intolerance.

You may have read that according to the Talmud (the primary source of Jewish religious law (halakha) and Jewish theology), converting out of love is actually forbidden.

‘Both a man who converted for the sake of a woman and a woman who converted for the sake of a man are not converts.’

However, it is essential to note that the law has evolved significantly since the Talmud was originally written.

The Talmud logic appears to be that conversion mustn’t be undertaken for the sake of any personal reward or advantage but strictly for the belief in Judaism.

Therefore this is still an area which is debated and refuted to this day…

But the route to conversion to Judaism is complicated – it requires a complete overhaul of your belief system with rigorous study and a complete lifestyle change for many people – it’s not something you enter into lightly, however much you may love your intended partner.

To convert to Judaism is to embrace more than a religion. It is a complete way of life, and the Torah tells the Jews to love the converts and not to make them feel like strangers, as they were in Egypt.

So, while falling in love can be the catalyst for converting to Judaism, ultimately, it is the convert who has to go through the complicated steps to reach it.

The world of Orthodox Judaism remains too conservative with conversions and only accepts individual conversions on a case by case basis – the age-old belief of conversion rests on that anyone who is born of a Jewish mother is a Jew and anyone else isn’t.

This is why if you are thinking of converting due to a possible marriage, you should ensure the state of Israel recognizes your conversion certificate as many people consider themselves as Jewish, who can speak Hebrew and whose children they believe to be fully-fledged but aren’t recognized by the Israeli rabbinate or by the State of Israel.

So, it is important that whatever the obstacles, love conquers all…

Thinking of Converting to Judaism?

amir@trupathmarketing.com (Amir Ness) — Thu, 05 Nov 2020 19:42:42 GMT

If you want to join us, then read on…

‘Do you accept Judaism to the exclusion of all other religious faiths?’

‘I do.’

‘Do you accept Judaism and all its laws?’

‘I do.’

‘Do you commit to establishing a Jewish home and raising a Jewish family?’

‘I do.’

As you might expect, not quite a wedding ceremony, but almost, as this is typical of part of the Jewish ceremony, you can anticipate if you decide to convert to Judaism.

Because converting from another religion or from an atheist's stance is no easy feat for someone wanting to convert to Judaism. There’s a whole myriad of complicated issues and choices that the intended convert will have to confront before the conversion becomes an actual reality.

Why?

So, the real question is, why do you want to convert?

What do you know about Judaism and its rituals, gestures, customs, and its language that dates back to over 4,000 years ago?

Because even Jews born into the faith have, throughout history, pondered on what being a Jew actually means as an identity, it is an incredibly complex issue.

Religion, culture, history, ethnicity, and language are all aspects of the Jewish factor that have to be considered, whether one is born into it or converted.

Converting to Judaism is a long journey, and there are many paths to explore before the conversion happens, which will bring you challenges, rewards, and an inner understanding before the final day.

There are many complex reasons as to why people decide they want to convert to Judaism – perhaps you’ve fallen in love with a Jewish person, and for that reason, you want to give your children a single religious identity, maybe you’ve already had a significantly religious upbringing, or perhaps you have had none – whatever the reason, it is a different personal and spiritual journey for each individual.

What defines a Jew?

So, suppose you are thinking about converting to Judaism but don’t know where to start to begin the process. In that case, there are many essential things you need to know about what it entails but perhaps the most important thing for you to remember is you will be searching for and hopefully finding new meaning.

For a start, there are many different strands of Judaism that have different requirements and standards, and that requires research. If you are considering strict Orthodox Judaism, for example, then you’ll have to be prepared for some profound life changes, including strict dietary laws.

Converting often requires dedication and discipline, especially if you have a Rabbi who requires you to learn Hebrew!

When converting to Judaism, you talk about things being beshert or destiny.

And what follows your decision is a few years of intense study, immeasurable patience, and immense love of your new community as a conversion to Judaism helps you learn and live all aspects of Jewish life.

But there is no masking the fact that converting is a huge transition.

However, you won’t be alone as converts are in the thousands, and in recent years, they include Elizabeth Taylor, Ivanka Trump, and Isla Fisher.

It is now believed that anyone who believes the central belief of Judaism and Shema, which is God is one, can be a convert…

So, if you think you have got what it takes to pursue this spiritual journey, then you’ll be in great company…

Converting to Judaism From Christianity

amir@trupathmarketing.com (Amir Ness) — Thu, 05 Nov 2020 19:10:48 GMT

If you are a Christian but have decided that you want to convert to Judaism, it has never been easier…

There are even online conversion courses you can take, which have certificates that are legally recognized by the State of Israel.

And the journey of conversion from Christianity to Judaism is one full of surprises as things that as a Christian you may have learned at school or Sunday school will possibly come back to you, so that realize the gap really isn’t so significant.

A ritual of lighting the candles on the Sabbath isn’t so far removed from lighting the church candles on the Catholic altar.

And the language of the Lord’s Prayer echoes the words of the Kaddish, the Jewish prayer for the dead…

Unlike Jews born into Judaism, converting from one religion to another is a conscious decision you are making and, therefore, an extra special one.

Similarities Between the Two Religions

Christianity and Judaism are closer in religious beliefs than many people think, and it’s therefore not surprising that many Christians convert to Judaism and vice versa.

Many people believe that the only difference between Christianity and Judaism is that the latter believe that Jesus is the Messiah, and the former does not.

Like the Christian’s Bible, the Jews have their Torah, which contains (unlike the Christian’s 10 Commandments) 613 commandments known as mitzvahs.

The Jewish Noahide Laws are also very similar to Christian beliefs, which state that you should: 1)to acknowledge G‑d and not to worship idols (2) not to murder (3) not to commit adultery (4) not to eat the limb of a living animal (5) not to blaspheme (6) not to steal and (7) to respect the rule of law. Any non-Jew who follows these guidelines is rewarded by a place in the world to come.

In Western Christian countries, it is taken for granted that there is a 2-day weekend – likewise, the Jew faith celebrates Shabbat at the end of the week, which is dedicated to prayer services and festive meals with the family.

Nowadays, it is surprisingly easy to covert, albeit a possibly long process, depending on which branch of Judaism you want to convert to.

What Does Conversion Involve?

Jewish law dictates a number of requirements to be met by the potential convert before being accepted. These include:

A thorough understanding of Judaism – study is required
A committed engagement with the Jewish practice including Shabbat, Kashrut and participation in the prayer-life of the Synagogue
A spiritual connection and a theological commitment to the Jewish community and belief.

The actual conversion process entails ritual immersion in a Mikvah – a ritual bath, Brit Milah – the ritual circumcision in the case of men), and accepting the obligation to observe the commandments (Mitzvot).

The conversion ceremonies would take place in a synagogue with a mikveh, and the beit din (Jewish Court) would be comprised of post-denominational rabbis. Male converts would be required to undergo brit milah (ritual circumcision) or a hatafat dam brit (extraction of a drop of blood).

The exciting thing about converting from Christianity to Judaism is that it is a choice – your choice for a new spiritual awakening.

Finding Meaning

amir@trupathmarketing.com (Amir Ness) — Tue, 08 Sep 2020 07:29:46 GMT

As Jews, the first search for meaning that we encounter in the Torah is, coincidentally, the story of the first convert to Judaism; Abraham, who was called upon by G-d to journey with his wife to a foreign land. G-d told Abraham: “ Lech Lecha! Go for yourself from your land.”

Abraham was able act upon the instruction from G-d not only because he had faith in G-d’s guidance, but also, more importantly, he trusted that he now had a vision and a purpose in life. So no matter how difficult or dangerous the journey might be, it would be worth the struggles and difficulties that lay ahead.

Individuals are frequently strongly motivated to be able to understand the nature of their personal existence, and want it to be significant and purposeful, however, the great psychiatrist Viktor Frankl actually warned against searching for meaning in life, because not actively searching for meaning may be the best...

In 1942, Viktor Frankl, his wife, and parents were deported by the Nazi regime to the Theresienstadt Ghetto. Due to the inhumane conditions in the ghetto, Frankl’s father died of pneumonia 6 months later.

A year later, Frankl and his wife were transported to the Auschwitz death camp, where more than a million people would eventually be murdered - including his mother and his brother; Frankl’s wife, Tilly, died at Bergen-Belsen.

Over the course of three years, Frankl was moved between four concentration camps, until his liberation in 1945. He discovered that the only surviving member of his family was his sister, who had emigrated to Australia.

During his ordeal in the camps, Frankl developed a conviction that the primary human drive is not pleasure but the pursuit of what we find meaningful. He found that the only way he could maintain his sanity – and thus survive - was to hold firmly to a sense of meaning and purpose. Even though he was imprisoned in extreme and dehumanizing physical circumstances, Frankl clung to the idea that life could still have meaning, and that suffering could still have a purpose.

While acting as a physician and psychiatrist to his fellow inmates, he addressed their despondency - making efforts to prevent suicide attempts through encouraging them to reflect on positive memories, scenes, and thoughts; thus both he and they were able to cope, with renewed purpose.

Frankl used his experiences in the camps to develop his theory of logotherapy, (literally, meaning-healing), sometimes referred to as the “Third Viennese School of Psychotherapy.” He concluded that although we cannot avoid suffering, a person has an ability to escape through his or her spiritual self, as a means to survive.

He often quoted the philosopher Friedrich Nietzsche , who wrote, “He who has a why to live for can bear almost any how .” In other words, all people must find their own, unique ‘why’ – that is, their purpose in life.

In Frankl’s reflections upon his love for his wife, is painfully apparent in this passage from his book, ‘Man’s search for Meaning’ :

“We stumbled on in the darkness. . . . The accompanying guards kept shouting at us and driving us with the butts of their rifles. . . . Hiding his mouth behind his upturned collar, the man marching next to me whispered suddenly: “If our wives could see us now! I do hope they are better off in their camps and don't know what is happening to us.” That brought thoughts of my own wife to mind . . . my mind clung to my wife's image, imagining it with an uncanny acuteness. I heard her answering me, saw her smile, her frank and encouraging look. . . . I understood how a man who has nothing left in this world still may know bliss, be it only for a brief moment, in the contemplation of his beloved.”

Following on from Frankl’s writings, psychological work on the significance of searching for meaning in life increased dramatically. Roy Baumeister argued that for individuals, finding meaning in life is essentially about the struggle to identify purpose and value in what they do, their level of control, and feelings of self-worth.

Erik Erikson’s theories centred on psychosocial development, exploring how social interaction and relationships play a role in the development and growth of human beings.

He viewed the search for meaning, as the struggle to review past life experiences, and relate them to the ‘Big Picture.’

Abraham’s story resonates with us, encouraging us to take risks to pursue our purpose in life - and thus find meaning.

Lech Lecha offers reassurance that if we listen to the inner voices of our spiritual selves, we have the ability and strength to discover previously unknown potential and meaning.

Returning to Judaism

amir@trupathmarketing.com (Amir Ness) — Tue, 08 Sep 2020 07:25:32 GMT

Maimonides stated: "The one who was distant and then returns stands in a place where even the complete Tzadik (Righteous Person) is unable to stand," ……. "for he tasted the taste of sin and nevertheless pulled away from it."

The Zohar describes the thirst acquired by the returning soul from his journey off the path: "For they draw upon themselves an intense light of holiness, with greater desire of the heart and with greater power to come close to the King." And therefore, "that which takes the Tzadik (Righteous Person) many years to accomplish, the returnee achieves in a single moment."

The Talmud teaches: "nothing stands in the way of the one who wishes to return."

The term baal teshuva (master of repentance), from The Talmud describes the return of a secular Jew to religious - Orthodox - Judaism. It is also used to refer to a phenomenon amongst Jewish people the world over which began during the middle of the 20th century, when large numbers of previously highly assimilated Jews chose to embark on a spiritual journey to rediscover their religious roots.

According to Janet Aviad, the founder of the ‘Peace Now’ movement, the beginnings of the baal teshuva movement was inspired by the “miraculous” Israeli victory in the Six-Day war, of 1967. Other commentators cite the prevailing anti-establishment atmosphere of the 1960s and the sixties and seventies counterculture of the Hippie Movement.

Rabbi Shlomo Carlebach born in Berlin in 1925, (known as Reb Shlomo to his followers), was a rabbi, religious teacher, spiritual leader, composer, and singer dubbed "the singing rabbi" during his lifetime. He was pivotal in channelling the energy of the spirit of Jewish youth rebellion through his music and teachings.

Another catalyst for the ‘return’ of young people to the Judaism of their ancestors, was Rabbi Aryeh Caplan an American Orthodox rabbi, physicist, translator and author of close to 50 books, directed the interest of young people in US high schools and on college campuses through his writings and his knowledge of Jewish Law and kabbalah.

It was no coincidence that the earliest emissaries of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson were able to go out to connect with these young people, and reconnect them with their Judaism. Known as ‘The Rebbe’ to his followers (and considered by some to be ‘The Messiah’), he was an American Orthodox Jewish rabbi, considered one of the most influential Jewish leaders of the 20th century.

Recognized as the pioneer of Jewish outreach, he established kindergartens, schools, drug-rehabilitation centres, care homes for the disabled and synagogues all over the world.

Returning to Judaism has another facet, one that may have major implications for the family of such a ‘returnee’.

Dutch Chief Rabbi Binyomin Jacobs , an educator and mental health counselor, retold how multiple Holocaust survivors revealed their Jewish origins to him, approaching their last days.

For some people, the need to reconnect to Judaism is internal, driven by their own need for a sense of belonging. Rabbi Jacobs shared the details of a Dutch Holocaust survivor who passed away in 2014, adding “Cohen” to his last name shortly before he died. “It was a bombshell for his non-Jewish wife and children,” Jacobs said, admitting that he had kept his Jewish identity hidden for years to protect them.

Such discoveries can have a profound effect on family members, who want to begin practicing Judaism. Shavei Israel, is a Jerusalem-based organization, devoted to help Jews in this situation back into the fold, and can even, for example, organize a belated bar mitzvah at the Western Wall.

For a number of other reasons, many people are discovering their lost Jewish heritage; for example, people who were adopted, put into foster care or otherwise estranged from their birth parents have more resources available to them for tracing their family tree by utilizing the Internet or DNA testing.

Finally, there are those who make Aliyah (immigrate to Israel), and make the decision to become more observant in honor of their ‘new’ home. No doubt due in part to the reality that Jewish holidays are a natural part of the lifecycle and, Mitzvah observance and their significance take on a whole different meaning in the Land of Israel.

Converting for Marriage

amir@trupathmarketing.com (Amir Ness) — Wed, 10 Apr 2019 12:28:16 GMT

The procedures and requirements for conversion to Judaism, whatever your reasons or motivation, will depend upon the sponsoring denomination.

Individuals who were raised as Jewish but whose ancestry is questioned may undertake a formal conversion if, for example, it is discovered they are not actually considered Jews according to traditional halachah (Jewish Law). It is important to note that a conversion in accordance with the process of one denomination is not a guarantee of recognition by another denomination.

Even within certain movements, there can be differences from one country to another, so if you are expecting to relocate to another country, eg to Israel, you will need to make sure that your conversion meets the standards of the Jewish community there. The Orthodox-controlled Chief Rabbinate in Israel does not recognize non-Orthodox conversions, so you won’t be able to marry a Jew there if you converted via the Conservative or Reform movements.

You are also advised to confirm that other rabbis and institutions recognize the conversions of the rabbi or institution with whom you are studying.

For example, a traditional Orthodox beit din (rabbinic court that rules upon a conversion), will expect a conversion to be based entirely upon the desire to become a Jew, whereas the Liberal/Progressive movements may allow a candidate to be less-motivated, at least in the early stages. Some Liberal rabbis will perform a conversion to enable a marriage to go ahead, in the expectation that within the marriage itself the convert will become inspired to learn more about Judaism and be exposed to a variety of Jewish experiences.

In addition, according to tradition prospective Orthodox converts must be turned away three times, as a test of their true commitment.

In 1978, the then leader of Reform Judaism in the United States, Rabbi Alexander Schindler called for discontinuing the custom of rejection, and instead responding: “openly and positively to those G-d-seekers whose search leads them to our door.”

In 2014, the Conservative movement followed suit.

Even the process of conversion is a matter of contention among the movements. Whereas Orthodox rabbis will expect the candidate to undergo all rabbinically prescribed rituals, Liberal rabbis may use rituals more selectively (although circumcision is a universal requirement).

Falling in love may be the trigger for considering conversion, however it is up to the convert to continue on with it. Converting to Judaism may require of you intense study, the giving up of familiar rituals –and sometimes existing family relationships, as well as a deep and intense examination of your belief system.

According to rabbis involved in conversion programs, up to a third of Orthodox converts and two-thirds of Conservative converts consider Judaism for the reason of marriage. However, conversion may not be required if you’re open to a Liberal or Reform wedding, as both generally permit interfaith marriages, (although roughly half of all Reform rabbis refuse to officiate at them).

According to the Talmud, the first question that the beit din (rabbinic court) is obligated to ask of a potential convert concerns motivation:

“Why should you wish to become a proselyte; do you not know that the people of Israel at the present time are persecuted and oppressed, despised, harassed, and overcome by afflictions?”

They will be seeking your understanding that you are joining a people who have been hated, for no logical reason, ever since they came into existence.

As you start to study basic concepts of Jewish philosophy and history; to keep kosher, to begin celebrating the Sabbath (Shabbat) and the holidays; read the Torah and to increase your observance you will, hopefully, begin to feel a sense of belonging to the Jewish people.

There are some people who convert to Judaism purely for marriage – but if you are not sincere when you go to the mikveh (ritual bath) your conversion is automatically invalid. This was a famous ruling made by Rabbi Yitzchak Schmelkes in 1876, “If he undergoes conversion and accepts upon himself the yoke of the commandments, while in his heart he does not intend to perform them - it is the heart that God wants and [therefore] he has not become a proselyte.”

The Three Weeks of Summer

The Mitzvah Of Happiness

The Mitzvah of Happiness: A Choice in Every Moment

Tu B’Shevat

Tu B'Shevat

Providing Access, Not Proselytizing: Clarifying Our Approach to Jewish Education and Conversion

Providing Access, Not Proselytizing: Clarifying Our Approach to Jewish Education and Conversion

Hebrew Month of Tevet

The Month of Tevet: Anger, Ayin Hara, and the Power of Ayin Tov

A Month of Challenge and Growth

Talmud Bavli, Pesachim 113b discusses Ayin Hara and lists anger as one of the traits that harms a person spiritually and physically. It explains that anger leads to rash behavior and a loss of divine protection, making a person more susceptible to negative spiritual forces, including Ayin Hara.

Overcoming Jealousy: Trusting in Divine Providence

Managing Judgment: Balancing Truth and Mercy

Illuminating the Darkness

Yehudit: The Heroine of Hanukkah

Yehudit: The Heroine of Hanukkah

Who Was Yehudit?

The Story of Yehudit’s Heroism

Yehudit’s Legacy in Hanukkah

Lessons from Yehudit

Yehudit’s Relevance Today

Bringing Yehudit’s Spirit into Your Hanukkah

Igniting Your Light: Transforming the 8th Candle into a New Beginning

Jewish Conversion Timeline

The Path to Orthodox Judaism: A Comprehensive Conversion Timeline

Converting To Judaism: A New Beginning, Not An End Goal

Converting To Judaism: A New Beginning, Not An End Goal

Building Trust with Rabbis and Mentors

The Danger of Rushing the Process

A Lifelong Journey and Commitment

Yom Kippur

Yom Kippur: The Most Significant Day of the Year

The Value of Jewish Education: Should Torah Learning Be Free?

The Value of Jewish Education: Should Torah Learning Be Free?

The Value of Torah and the Principle of "Lechol Tzorechecha"

The Importance of Supporting Torah Teachers, Schools, and Organizations

A World Built on Chesed: The Reciprocity of Torah Learning

Providing Genuine Services vs. Exploiting Religion

Paying for Value, Not the Torah

Conclusion: A Sacred Partnership

The Shofar's Call

The Shofars Call

Kashrut: Understanding Jewish Dietary Laws

Kashrut: Understanding Jewish Dietary Laws on the Path to Orthodox Conversion

What Is Kashrut?

The Basics of Kosher

Why Kosher Laws Matter for Converts

Overcoming Challenges in Keeping Kosher

Kashrut as a Spiritual Practice

Embracing Kashrut on Your Conversion Journey

﻿

The Role of Shabbat in Jewish Life: A Guide for Converts

The Role of Shabbat in Jewish Life: A Guide for Converts

Shabbat: More Than Just a Day of Rest

The Origins of Shabbat

Preparing for Shabbat: A New World for Converts

The Shabbat Table: A Place for Connection and Learning

The Spiritual Impact of Shabbat

Shabbat and the Conversion Journey

Final Thoughts

The Queen That Saved The Jewish People

The Queen That Saved The Jewish People ﻿

Why There Is A New Year For Trees - Tu B’Shevat

Why There Is A New Year For Trees - Tu B’Shevat

The Surprising History of Chanukah

The Surprising History of Chanukah

Holy Temple Menorah and Chanukah

The High Holy Days of Tishrei

The High Holy Days of Tishrei

Preparing For A New Hebrew Calendar

Preparing For A New Hebrew Calendar Year

Three Important Things For The Jewish People During Elul

The Three Weeks Of Summer

Jewish Fasts Every Summer

Three Weeks of Summer

Counting The Omer

The Forty Nine Days between Passover and the Giving of the Torah

The Unity Of Purim

What you should know before Converting to Judaism

Why is Converting to Judaism different from any other religion?

The Queen That Saved The Jewish People