The Mitzvah of Happiness: A Choice in Every Moment

Tu B'Shevat

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

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

Yehudit: The Heroine of Hanukkah

The Path to Orthodox Judaism: A Comprehensive Conversion Timeline

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

Yom Kippur: The Most Significant Day of the Year

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

The Shofars Call

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

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

The Queen That Saved The Jewish People 

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

The Surprising History of Chanukah

The High Holy Days of Tishrei

Preparing For A New Hebrew Calendar Year

Jewish Fasts Every Summer

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

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).

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.

"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."

Are You Thinking of Converting to Judaism Because of Marriage?

If you want to join us, then read on…

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.

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.

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.