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[This book we recommend not only as MUST READ but also as MUST OWN.  One of the questions often asked of us is why should God choose a people over and above all other people groupings, nations, races—and what makes Israel special in God’s eyes?  We’ve often tried to explain that chosen-ness does not imply superiority as it is often misunderstood to be; in fact the question is asked with some resentment and disbelief.  Well, if there is one book that thoroughly explains Israel as “chosen” this is it! And the explanation makes the most sense and in fact surprises even us! We will feature as many excerpts here to provide enough incentive for you to secure your own copy for your library, it is worth it! We bought our copy from DAYENU, the gift shop at the Jewish Community Center in San Francisco CA; it is available in amazon.com in both book and ebook downloadable on kindle.–Admin1.]

Front Cover:

The Center for Religious Inquiry Series: This series explores topics of religion and spirituality in an effort to develop new understandings of the various faith traditions.  Each book is developed in conjunction with the acclaimed Center for Religious Inquiry, a model for religious exploration across traditional religious lines that is being replicated across the United States.

Who Are the REAL Chosen People?

The Meaning of Chosenness in Judaism, Christianity and Islam

Reuven Firestone, PhD, is professor of medieval Jewish and Islamic studies at Hebrew Union College—Jewish Institute of Religion.  He is the author of An Introduction to Islam for Jews and Children of Abraham: An Introduction to Judaism for Muslims, among other books.  He is a frequent speaker on the topics of early Islam and its relationship to Judaism and Christianity, scriptural interpretation of the Bible and Qu’ran, and the phenomenon of holy war in the Abrahamic religions.

Inside front cover:

Jews, Christians, and Muslims each claim in one way or another to be God’s chosen community.  Whether called chosenness or election, the special nature of that divinely authorized status—its implied or stated superiority—has been glorified by religious civilizations when in positions of imperial power and has sustained religious communities suffering persecution.

To understand how and why the concept of chosenness became so important in religion, Reuven Firestone examines the emergence of the authoritative marker of authenticity for the competing expressions of monotheism.  He discusses how chosenness became a category over which great arguments, inquisitions, and religious wars have been fought.  He shows how understanding the notion of chosenness can help you navigate between your beliefs and those of others, and help you make sense of your own unique place in a religiously complex world.

Back page:

What does it mean to be “Chosen”? Why did God have to choose?

“To be chosen can have a range of meaning from the mundane to the holy, but in all cases it means to be singled out and preferred over others.  In a deep sense that permeates much or most of Western culture, having been chosen communicates a sense of something that is extraordinary, is transcendent, and entitles a reward.  What is assumed in this sense of the term is that God has done the choosing and the reward is something that is unequaled, for what could possibly equal divinely ordained eternal happiness?”—from the Introduction

Religious people who define themselves as monotheists have often advanced the idea that their relationship with God is unique and superior to all others.  Theirs supersedes those that came before, and is superior to those that have followed.  This phenomenon tends to be expressed in terms not only of supersessionism, but also of “chosenness” or “election.”  Who is the most beloved of God?  What expression of divine will is the most perfect?  Which relationship reflects God’s ultimate demands or desire?

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CONTENTS

Introduction:  The Language of Chosenness

1  In the Beginning

2  Chosenness in the Ancient Near East

3  Best Practice Models and Religious Success

4  Chosenness and Covenant in the New Testament

5  Chosenness and Covenant in the Qur’an

6  Chosenness and Covenant in Rabbinic Literature

7  The Merit of the Ancients

8  The Legacy of Chosenness

9  Does Redemption require Election?

Conclusion:  Retaining Our Uniqueness while Affirming the Other

Notes

Suggestions for Further Reading

———————————————–

Reviews:

“Fair and careful . . . allows the reader to understand the worldview of these different traditions and to recognize ways of navigating the difficult issues that arise from the claims of chosenness . . . Will aid those interested in greater self-understanding and those wishing to engage the difficult issues of interfaith dialogue.  Highly recommended.” —Congregational Libraries Today

“Clear and cogent . . . .Insightful . . . .Deserves a wide readership to help Jews, Christians and Muslims not to renounce but to understand more deeply one of the central elements of their religious heritage.—Dialogue & Alliance

“With elegant concision and scrupulous fairness, Reuven Firestone has taken up the most contentious question in all of Western religious history and drawn off at least some of its poison.  No teacher or serious student of the tangled relations among Judaism, Christianity and Islam should be without this little book.”—Jack Miles, author, God: A Biography.

“Rabbi Firestone takes us on a journey through the three monotheistic traditions of Judaism, Christianity, and Islam to uncover the meaning of ‘chosenness.’  He makes a compelling argument against parochial interpretations of this important concept, and illustrates how erroneously it has been associated with the self-exaltation of one religious community or another.  This book is both informative and thought provoking.” Louay Safi, PhD, executive director, Leadership Development Center, Islamic Society of North America

“With a rare depth and range of scholarly knowledge and theoretical sophistication as well as a sympathetic yet judicious eye, Reuven firestone presents a portrait of the notion of chosenness in the three great Abrahamic Western religious traditions—Judaism, Christiantiy, and Islam—-in a manner that is both magisterial and accessible.  Scholars and laypeople, believers and skeptics alike will profit greatly from this informative and thought-provoking book.”—Rabbi David Ellenson, PhD, president, Hebrew Union College—Jewish Institute of Religion

“As we enter a new era of interreligious dialogue, the concept of ‘chosenness’ poses a serious problem.  This is the first, careful, fair and thorough comparison of how the concept functions in the three major Abrahamic religions, all of which have their version of it.  It will help move interreligious relations beyond the cliches in which it can sometimes become mired and into a needed honest grappling with the seemingly more intractable issues.  It will be required reading for anyone interested in nurturing religious diversity in a globalizing world.”—Harvey Cox, Hollis Professor of Divinity, Harvard University

“Reuven Firestone has waded into the most difficult troubled waters of interreligious conflict and navigated them fairly.  This is a highly readable and well-balanced treatment of the tough issues—chosenness and exclusive claims—that have long marred the great moral achievements of monotheism.  A worthwhile sourcebook for all who participate in dialogue.”—Dr. Arthur Green, rector, Hebrew College Rabbinical School, author, Seek My Face: A Jewish Mystical Theology and Ehyeh: A Kabbalah for Tomorrow.

“Who are the Real Chosen People? raises a central discussion when examining the relationship between the three great Abrahamic faiths and interfaith dialogue.  Rabbi Reuven Firestone has done the reader a favor by not glossing over the hard issues that confront us, rather offering a timely analysis of the concept of ‘chosenness.’  The reader needs to engage with Firestone’s clear and sympathetic arguments in order to make sense of what is happening in the world today.  Rabbi Firestone is truly a leader of moral courage and vision for our troubled times.”—Akbar Ahmed, PhD, Ibn Khaldun Chair of Islamic Studies, American University

“A fascinating topic and a highly stimulating exploration of chosenness in Judaism, Christianity and Islam.  Professor Firestone’s research is thorough, and his discussion and conclusions provide much food for thought.”—Ghada Osman, PhD, Center for Islamic and Arabic Studies, San Diego State University

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[Continuing  our featured MUST READ: What I Wish My Christian Friends Knew about JUDAISM by Robert Shoen—Admin1.]

Most modern Jews would agree that Jesus was a great man, a teacher, and even a prophet who traveled the land performing wonderful, miraculous deeds and preached love and kindness.  Christians recognize Jesus as Christ, the Son of God, their savior, and the Messiah.
 
The Jewish people believe that when the Messiah comes there will be an end to world suffering.  They look to Isaiah 2:4, which says, “they shall beat their swords into plowshares, and their spears into pruning hooks; nations shall not lift up sword against nation, neither shall they learn war no more.”  When the Messiah comes, the world will no longer be a place of hunger, hatred, and injustice, and the wolf, lamb, lion, and calf will all live together.  Jews do not believe, therefore, that the Messiah has come, and they do not recognize Jesus as their savior or as the Son of God.

Thus, Jews who believe in either the coming of the Messiah or a messianic age continue to await the event, while Christians await the second coming of their Messiah.
 
Fortunately, there are signs of growing understanding, respect, and acceptance among many members of the Jewish and Christian faiths.  Recent affirmations between leaders of Catholic and Jewish groups indicate agreement that both faiths are beloved of God and assured of God’s grace.  In many communities, interfaith councils and coalitions of religious congregations work to promote and maintain religious tolerance, mutual support, political action, and education.
 
If Jews are permitted to believe what they believe, and Christians are permitted to believe what they believe, all will benefit.  History has shown that when one group forces their beliefs on another, serious problems occur.
 
Because of the nature of American society, many Christians and Jews work together, socialize, live in the same neighborhoods, and send their children to the same schools.  If a Christian attends a synagogue service for a bar or bat mitzvah, a wedding, or a funeral service, he or she will recognize or be comfortable with many of the things being said.  After all, such ceremonies use the same prayers and the same books of Moses that Jesus once studied.  When Jews attend the church of a friend for a confirmation, wedding, funeral, or first communion, it’s a little different; as guests they will not take communion, kneel, cross themselves, or actively participate in the Christian New Testament liturgy.  It is foreign to their beliefs to do so.  Many Bible stories, prayers, and psalms, however, are familiar to them.
 
Fortunately, Christians and Jews begin their relationship with several things in common:

• the Hebrew Scriptures (the Old Testament),
• the Ten Commandments,
• a Sabbath day,
• the importance of charitable giving,
• and similar versions of what is known as the golden rule.
• Most importantly, we share the same God.

During interfaith services, and when attending community services in response to local, national, and international disasters or tragedies, Christians and Jews as well as members of other faiths find themselves praying together.  Under such circumstances, members of all faiths seem to rise to the occasion, focus on what they have in common, and worship together.
 
I hope that we continue to look to our similarities instead of our differences, and I pray that someday we all live together in peace, or as we say in Hebrew, shalom.
 
THE JEWISH RELIGION
 
From Orthodox . . .
 
Until the nineteenth century, virtually every Jew was an observant Jew as we would describe one today.  A Polish Jew and a Persian Jew would follow similar rituals, even though the former might be described as Ashkenazic (originating from Eastern Europe) and the latter as Sephardic (originating from Spain, Southern Europe, the Near East, or North Africa (see “Ashkenazic and Sephardic Jews”).
 
Orthodox Judaism resists change of its beliefs and practices.  A central tenet of Orthodox Judaism is that the law of God was given to Moses on Mount Sinai, and the Torah, therefore, is divine.  Thus, no law derived from the Torah should be tampered with, regardless of modern lifestyles, needs, or changes in society.  Because of this, Orthodox rabbis believe that rulings of other Jewish groups are based on a different set of guidelines and are therefore not valid.
 
As in any group, in Orthodox Judaism, there is a range of beliefs and teachings, from ultra-Orthodox (see “Hasidim and Hasidism”) to more modern or centrist Orthodox.  However, the traditional body of Jewish writings and the codification of law and practice remain the basis for belief, practice, and decision making, regardless of changes in modern life or personal conscience.
 
There are many rules that govern the practice of Judaism.  An Orthodox Jew must learn these rules, which is no simple task, and keeping a given rule is not optional; that person must decide how best to apply the rule.
 
Since Orthodox Jews traditionally do not travel by car on the Sabbath, their synagogues generally are located within walking distance of home.  Thus, while the congregations may be small, there are a significant number of them.  The Orthodox Union, founded one hundred years ago, serves as the central organization for affiliated member synagogues in North America.  Besides serving as a central coordinating organization, the Orthodox Union provides educational and social services, programs, and activities.  There are more than one thousand affiliated and independent Orthodox Jewish congregations in the United States.
 
To Reform . . .
 
After the French Revolution and other political and social movements across the globe, many Jews began to modify certain religious and ceremonial practices, and a new movement in Judaism emerged.  The principal and innovative difference was the belief that the Bible was not divine.  From this major alteration in philosophy came changes in the rituals and practices of Judaism, some quite drastic (at one point, some Jews even celebrated the Sabbath on Sunday instead of Saturday).
 
Religious service began to be conducted in the local language instead of strictly in Hebrew; men and women were seated together; musical instruments provided accompaniment to the cantor and congregation; and restrictions on diet and on Sabbath activities were relaxed.
 
The Reform movement originated in Germany during the early nineteenth century.  It then began to flourish among German Jewish immigrants to the United States.  The Union of American Hebrew Congregations estimates that approximately one and a half million Reform Jews are now affiliated with more than nine hundred congregations in North America.
 
Today, Reform Judaism is a combination of traditional practice and modification of that practice, and it emphasizes a need to interpret the Jewish tradition from a modern and individual perspective.  Complete equality of the genders is the rule,, and many female rabbis and cantors lead Reform congregations.  . . . New changes, hymns, and melodies are continually added to the traditional prayers and sacred music of worship services, and these prayers are written in language that is gender-neutral.
 
While at one time the Reform movement did away with traditional prayer garb, it now encourages worshippers to follow their own beliefs and to wear prayer shawls and head covering if they wish to do so.
 
Reform Judaism places decisions regarding rituals and observances more on the individual than Orthodox or Conservative Judaism does.  With this individual religious autonomy, many Reform Jews shape a spiritual life for themselves by choosing from among the many holidays, rituals, and “rules” and by finding, over a period of time, which ones allow them to lead the Jewish life and lifestyle that is most comfortable for them.  One rabbi I know stresses “informed choice”: first study, then choose.
 
To Conservative  . . .
 
In the late nineteenth century, there was a large increase in the Jewish population in the United States as a result of immigration from Russia and Eastern Europe.  Not all of these Jewish immigrants were happy or comfortable with the Reform movement.  Eventually, a schism occurred between the more traditional and the more radical leaders, and in the early twentieth century, this breakup led eventually to the Conservative movement in Judaism.  The United Synagogues of Conservative Judaism estimates that today there are approximately eight hundred affiliated Conservative congregations representing some one and a half million members.
 
Conservative Judaism represents a mix of both traditional and more modern views.  It accommodates the needs of Jewish life in contemporary society but at the same time accepts the divine inspiration of the law of the Torah.  For example, it’s OK to drive to the synagogue. This is because of the differences in lifestyles in the United States versus the traditional small Eastern European Jewish communities of a hundred or more years ago. Today, the need to get to the synagogue on Shabbat from a distance too far to walk overrides the prohibition of “lighting a fire” (starting the car ignition).
 
The emphasis of Conservative belief lies between the Reform and the Orthodox.  Personal decisions are based not as much on individual conscience as on the accepted practice of the Jewish community, the ritual committees within each congregation, and the guidance of Jewish scholarship through the ages.  Conservative Judaism thus tends to be more traditional than Reform Judaism in its services, practices, and beliefs.  However, some Conservative congregations appear more “reform” than some Reform congregations and vice versa, and it is not uncommon to find many Conservative congregants quite orthodox in their religious behavior and practices.
 
To Reconstructionist
 
Many people in the general population may not have heard of the Reconstructionist movement.  It was inspired by the vision of Rabbi Mordecai Kaplan, a faculty member of a Conservative rabbinical seminary who helped found a new rabbinical college at the urgings of his students and supporters.  Kaplan’s concept was that Judaism is more than just a religion; it is a “civilization” that evolves and progresses and must therefore be “reconstructed”—rediscovered, and reinterpreted on an ongoing basis—to be kept alive.
 
In much the same manner as contemporary Conservative and Reform congregations, Reconstructionist congregations embrace a wide variety of traditional and nontraditional Jewish backgrounds, experiences, and lifestyles, and they operate in a gender-neutral environment.  The Reconstructionist congregation often decides how it will honor traditional Jewish customs, molding them to accommodate
what it considers the realities of modern life.
 
While Reconstructionist Jews have a strong commitment to tradition, they also search for contemporary meaning in the liturgy and religious service.  If a particular Jewish custom is questionable in view of contemporary society, it will be examined and “reconstructed’; new meanings will be found in the old forms or they will be developed into more meaningful innovative practices.
 
Reconstructionism diverges from Conservative and Reform Judaism in how it views the interpretation of traditional Jewish law and in how far Jewish law can be amended.  Reconstructionism also differs from Conservative and Reform Judaism in the concept of ethical monotheism and its belief that the basic tenets of Judaism need to be reexamined and restated for our age.  In general, Reconstructionist congregations fall somewhere between Reform and Conservative in terms of religious practice; they may be described as liberal in their theology.  As with many aspects of Judaism, there is considerable range of practice and belie within the Reconstructionist movement.
 
The Jewish Reconstructionist Federation lists more than one hundred congregations in North America.  A number of these congregations are organized as havurot.  A havurah (singular) is a gathering of Jews who meet to worship and study together.  The havurah is a religious group, but it also functions as a fellowship group and an extended family (see “Contemporary Synagogues and Congregations”).
 
Although Reconstructioist congregations tend to be small, the concepts and philosophy of the movement have affected modern Jewish belief and practice.
 
Contemporary Synagogues and Congregations
 
As the nature of society has changed in modern times, so have the Jewish community and, consequently, the synagogue.   At one time, Jews lived in small shtetlach (singular shtetl; Yiddish for ghettos, villages, or settlements), closed communities in Eastern Europe or elsewhere.  This is generally no longer the case in the United States, except for a few Hasidic communities located in New York and other cities.  As Jews became more assimilated into mainstream society, the Jewish community became more disseminated, and Jews now live almost everywhere.  As a result, the synagogue has become a place of gathering for Jewish people, a center not only for prayer and study but also for sharing heritage and culture, socializing, and growing within the faith.
 
The word synagogue derives from a Greek word that means “to congregate or to gather together.”  Evidence has been discovered of synagogues from two thousand years ago.  Some congregations call their institution a synagogue, while others call it a temple, a word derived from Latin.  The use of the word temple may refer to or be a symbolic reminder of the original temples of Jerusalem that were destroyed centuries ago (see “The Temple”).

Through the years, synagogues have been built everywhere Jewish people live.  Many reflect the architecture of the times or a country’s specific style, whether baroque, Gothic, art deco or contemporary/modern.
 
Some Jewish groups simply call themselves a congregation while others refer to the synagogue as a shul,  which is aYiddish word that means “school.”  Still others organize and support a local community center, which provides a place for community events, nursery or other schools, youth activities, adult education, and often Shabbat services.
 
It is not necessary that a congregation have a full-time rabbi and/or cantor on the payroll to function.  Often, a small congregation runs its worship services, religious school, and social functions with volunteers or with part-time or occasional “professioanl” help.
 
The word havurah refers to a small group that functions either independently of a larger religious congregation or as part of an organized synagogue.  The word comes from the Hebrew root word for “friend.”  The havurah serves as a fellowship group and extended family with which to celebrate holidays, share support in times of crisis, enjoy religious and nonreligious events, and maintain a network of people who share the faith.
 
In addition, there are “alternative” congregations or organizations that combine Jewish traditions and beliefs with mysticism, vegetarianism, New Age philosophy, or social and political action.  For example, Jewish meditation, spirituality, and education combine to form the basis of a very popular Jewish community group where I live in Northern California’s Bay Area.
 
In other words, there is ore than one place for Jewish people to meet, study, socialize, solve problems large and small, and worship.

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[Continuing our MUST READ series featuring Robert Shoen who wrote the  book we are currently featuring:  What I Wish My Christian Friends Knew about JUDAISM by Robert Shoen.  
 
While Sinaites’ don’t fully agree with some opinions of this writer, as a resource center for seekers of the Truth and the One True God, we believe in providing all sides of any argument to expose our readers to a wide range of thinking on any subject.  From his title alone, this writer  embraces the middle ground and has a conciliatory attitude and healthy respect for other faiths.  It is an attitude worth emulating, if the religious population will learn to be tolerant of one another’s belief system and simply be open to understanding each other’s religious choice.
 
We are providing only chapter samples of the book to encourage you to get a copy of your own. It is available in amazon.com in hard copy and downloadable as a kindle ebook.—Admin1]
 

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Excerpts (reformatted):
 
During my church service attendance, research, observation, and communications with knowledgeable religious leaders, laypeople, and writers, I’ve become familiar with a few of the principal features that Jews and Christians share.
 

1. First and foremost, we worship the same God—the God of the Hebrew Scriptures, the God of Abraham, the God who brought the children of Israel out of slavery in Egypt.  This is the God who gave us the Ten Commandments. This is the God who Moses worshipped.  It is the same God who Jesus worshipped.  This came clearly into focus when I visited the Sistine Chapel in Rome:  on one great wall, Michaelangelo painted scenes from the life of Jesus, and on the opposite wall, he presented scenes from the life of Moses.
2. When they pray, both Christians and Jews give thanks to God and recite the works of God, recalling what God has done.
3. Worship services follow a certain sequence.  Christians use the Latin word ordo to describe their worship sequence; Jews use the Hebrew word seder (or siddur).  These words mean “order.”  The order of the services is different, which is to be expected considering the many hundreds of years during which religious practices developed and holiday calendars were modified.  (This is the case for Christian holidays that may have once paralleled Jewish holidays, such as Easter and Lent, which have been connected to Passover.)
4. Both Jewish and Christian services begin with a “call to prayer.”  This is followed by prayers, recitation of portions of the Hebrew Scriptures, and readings from the Psalms.  Christian  services I’ve attended have included readings from Isaiah and the book of Kings.

• In Jewish services, a portion from the Torah is read on the Sabbath as well as during other weekly services (see “The Torah and the Law”).  In Christian services, there is a reading from one of the Gospels, the books that narrate the life and present the teachings of Jesus.
• At some point in the Jewish service, the rabbi delivers a sermon.  If a Torah portion has been read during the service, the sermon generally incorporates an idea or message from that portion.  In the Christian service, a minister or priest delivers a sermon or homily in a similar manner, offering an understanding of the Scripture reading and and an application to contemporary life and the community.  (Many of the priests and ministers I’ve heard have a good sense of humor, as do most rabbis I’ve met.  I guess it goes with the job.

 
5.  While attending Christian religious services, I have found some Christian prayers and blessings that closely parallel those included in Jewish services.  For example, here is a prayer from Christian worship that may also be sung as a hymn; this prayer has its roots in Isaiah 6:3:
 

Here is the portion Jews recite in English (or sing in Hebrew) on the Sabbath and at other services:

Here is another important part of the worship service that is similar in both the Christian and the Jewish traditions.  For Christians, it is the Lord’s Prayer:

During their religious services, Jews recite the Kaddish several times.  As with other parts of Sabbath worship services, the Kaddish is not a prayer per se; it extols the glory and name of God, but it does not ask for anything.  While the theology behind the Kaddish is very different from that behind the Lord’s Prayer, look at the similarity:

6.  As both Jews and Christians know, bread and wine are common to both religions, but in very different ways.  For centuries, Jews have been accustomed to making blessings over bread and wine, both in the synagogue and at mealtime at home with friends and family.  At the end of a Jewish service, the leader
or members of the congregation recite the blessings.
 

• According to the Gospels, at the Last Supper, Jesus inaugurated and defined a rite that is central to Christian belief and to church services, the Eucharist.  Here is the passage from Matthew 26:26-28:

I have observed the solemnity with which churchgoers receive communion, the rite that has links to the Jewish ritual consumption of bread and wine and to the temple sacrifices in ancient Jerusalem.  I also have learned that a key to understanding the Eucharist is in Jesus’ command, “Do this in remembrance of me,” (Luke 22:19).

 
7.  Water is an important part of both Jewish and Christian rituals.  
 

• In Judaism, water is used for conversions as well as for cleansing and renewal, and it is usually linked to the use of the mikvah, the ritual bath (see “Shabbat—The Sabbath”), although immersion can take place in any body of moving water (the Jordan River, for example). There is evidence that the mikvah was being used in the first century CE, and evidence of a mikvah was being found at the ruins of Masada (see “Israel”).  The idea of using a bath and immersion in water as a means of repentance was used in ancient times and is common today to cleanse and prepare for prayer.
• In Christianity, water is used in the baptism ritual, which is the sacrament of regeneration and admission into the Christian community.  In this manner, the person being baptized receives a new and spiritual life.  A baptism can be performed with symbolic sprinkling of or actual immersion in water.

 
Christianity and Judaism share many roots—in worship, liturgy, and rituals.  Of course, there remain much controversy and grounds for scholarly debate about two thousand years of history, belief, and learning.  But I will leave the debate, research, and controversy to the scholars and end with a blessing common to both the Jewish and Christian traditions.
 
I have heard the Priestly Blessing recited by rabbis at synagogue services for my entire life, and I hear it now at many of the church services I attend.  Also known as the Aaronic Benediction, it is the blessing of the Lord with which Aaron and his sons were to bless the children of Israel (Numbers 6:24-26):
 

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[Continued from previous posts on READ: What I Wish My Christian Friends Knew about JUDAISM by Robert Shoen.  This chapter is interesting; it answers the question what makes a person ‘Jewish’.  —Admin1.]
 
Even if I have never been a “practicing” or observant Jew, I’m still Jewish.
 
Whether I attend religious services or speak or read Hebrew, I’m still Jewish.  Regardless of whether I have become a bar mitzvah or been married in a Jewish ceremony (or, for that matter, married another Jewish person), I am still considered Jewish.  Even if I’ve never stepped into a synagogue in my life, if I was born a Jew, I’m still a Jew.  And if I’ve converted to Judaism, then I am considered as much a Jew as someone who is born a Jew.
 
I can renounce my Jewish heritage and religion and convert to another faith, in which case I might consider myself something else.  I may even seek my own form of observance, define and embrace a personal concept of God, or combine tenets of several different religions.  However, according to traditional Jewish law, I am still considered Jewish.
 
And when my time is up, even if I don’t know the first thing about the history of Judaism, the literature of the Old Testament, or the difference between Hanukkah and harmonica, I can be buried as a Jew.
 
The problem with all this is that it causes a lot of confusion to non-Jewish observers.  For example, if I have a Jewish friend who is very observant, attends synagogue services every day, always covers his or her head with some kind of hat, recites prayers periodically throughout the day for myriad activities, keeps a strictly kosher home, and never works on the Sabbath, my friend will be considered a more observant Jew than I am.  However, I am just as much a Jew as my friend is.
 
Many of the customs, procedures, beliefs, and behavioral aspects of the Jewish religion date back hundreds and even thousands of years.  Most Jews throughout history lived in small, closed communities or ghettos and did not mix with general society, except perhaps for work or mercantile purposes.  Today, of course, this is not true, especially in the United States (although there are always exceptions).
 
Thus, describing what it is like to be Jewish is like describing snow.  While you can describe snow in terms of intensity, duration, witness or dryness, inches of snowfall, historical perspectives, granularity, color, effect on visibility, and even the possibilities of school closings and ski conditions, you can also just say “It’s snowing.”
 
It is really the range or spectrum of Jewishness that makes it difficult to describe or explain.  An Israeli friend of mine describes it as a continuum.  You can go from the ultra-Orthodox Jew all the way to the most liberal Reform Jew, from the extremist to the virtually nonobservant Jew, and still find some similarities of belief.  Even though there are more differences than commonalities, all of these people are Jews.  While there may be very little that ties them together (even tradition is not a leveling factor), what they do have is a common lineage and a common ancestry—a common history.
 
When describing things Jewish, I often find myself saying things like, “Some Jews beleive . . .” or “Reform Jews do not believe . . .” or “It is not uncommon for some Jews to . . . ” The reason for all this hedging is that Jews typically do not agree on many aspects of what it means to be Jewish or of Judaism itself.  That doesn’t mean, however, that I can’t give you an overview, a snapshot, or perhaps a sketch of the Jewish way of life—the customs and beliefs, the holidays and festivals, the history and people.
 
In many instances throughout the book, I introduce a term in one section and more fully explain it in a later chapter.  Hebrew and Yiddish words are defined in the glossary along with their correct pronunciations.

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[If you haven’t done so, please read the introductory post to this series:  MUST READ: What I Wish My Christian Friends Knew about JUDAISM by Robert Shoen.
 
I’ve said this before: the Jews do not read the “Old Testament”.  The reason is, their sacred scriptures are not “old” nor considered a “testament”.  What they do read is their TNK, the Hebrew Scriptures. What is the difference?  We have posts explaining that there is a world of difference, please refer to those if you care to know.  This is tackled by the author of this book as well.—Admin1]

The Purpose of this Book
 
I have never met a Christian who was not in some way curious about Judaism, the Jewish people, or some aspect of the Jewish way of life.  Even though Christianity evolved from Judaism and Jesus himself was a Jew, during their religious education and upbringing most Christians learn little about Judaism and the Jews.  Often what they do learn is based on myth or hearsay and serves only to increase their curiosity (or multiply their misconceptions) about why Jews do what they do and believe what they believe.
 
I have also discovered that the more a Christian knows about his or her religion, the more curious that person tends to be about Judaism.
 
Christians have good reason to be curious.  After all, Judaism and Christianity come from the same roots.  Our religions share many of the same biblical stories, taken from the Hebrew Scriptures (commonly referred to as the Old Testament).  Thus, both Christians and Jews feel comfortable telling the age-old stories of Adam and Eve, David and Goliath, Sodom and Gomorrah, Daniel, Noah, Moses, and Joseph.  Both Christians and Jews are steeped in this shared heritage.  We can rejoice together in the marvelous stories, lessons to be learned, and wit and wisdom.  We also can learn important lessons from those early accounts of tragedies, wars, and other situations that revealed the ultimate power of God.
 
Many Christians wonder why Jews do not believe in Jesus, and why Jewish children and adults do not study the teachings and stories of the New Testament.  When a person is growing up Jewish in America, these questions can be very puzzling and difficult to answer.
 
Through the years, I have wondered about how best to answer questions that my Christian friends asked. Sometimes, I have given simple explanations about how Christian teachings are not part of the Jewish belief system.  I’ve said that Jews have nothing against Jesus, the New Testament, Catholics, Protestants, or any other Christian denomination or sect—or any non-Jewish religion, for that matter.  Questions beget more questions, though, and answers are rarely simple.
 
Many Christians don’t realize that Jews, as a group, are unfamiliar with the New Testament and the teachings of Christianity. Why is this?  The New Testament is not part of our heritage, not included in our worship services, and not included in our many religious books.  Certainly there are Jewish scholars who study Christian texts and writings.  In addition, rabbis and Jewish educators learn about Christianity and other religions as part of their formal training.
 
However, the average Jewish person has not read the New Testament.  I am pleased to say that I have.  Not long ago, as part of a university course called “The Bible for Students of Literature,” I read the New Testament for the first time.  How surprised and pleased I was to find the source of so many common sayings, words of wisdom, and stories.  I had no idea!  Both the Hebrew Scriptures and the New Testament surely provide the “greatest stories ever told.”
 
Being one of the only Jews taking that course, however, also invited a new series of questions from my classmates.  These were questions I had heard through the years about why Jewish people believe certain things, why they perform the rituals they do, what is the significance of the Jewish calendar, and what are the origins of many customs and practices.
 
I can say this:  I believe that in the heart of the Jewish people there exists a deep-seated desire to be permitted to pray in our own way, to observe God the way we wish, and to live a life of peace.  I would guess that this desire is similar to that of non-Jews as well.  You could call this a basic desire for religious tolerance, and Christians certainly understand this, since virtually every religious group in history has sought religious tolerance and the freedom to worship in its own way.  In its time, each group has experienced terrible ordeals, but I am most familiar with the history of the Jewish people, a nation that has been enslaved, expelled from numerous countries, and suffered at the hands of those who wished to exterminate it completely, and a nation that continues to endure persecution in its many subtle and overt forms.  The story of Judaism and the Jewish way of life is a complicated one.
 
Besides normal curiosity, many Christians and other  non-Jews desire a basic understanding about the Jewish people and their holidays, customs, and history.  This desire often arises as a result of marriage and family relationships, friendships at work, social situations, or church activities.
 
For example, Christians who have married members of my family have questions about the holidays that they now help celebrate even while maintaining their own religious beliefs.  To cite another example, my wife and I have participated in interfaith meetings in an attempt to coordinate efforts and rally political support to help improve social and educational services in our city.  In addition, while it is common to have Christmas parties in the workplace or in schools, often Jewish holidays such as Rosh Hashanah (the Jewish New Year) and Hanukkah  are also celebrated, raising the curiosity of non-Jews present at the occasions.
 
I am a layman, and I write from the perspective of someone who considers himself an “average Jewish American.”  Whether you have a Jewish friend, spouse, employer, employee, or coworker, knowledgeable about the issues of what it means to be a Jew, what the basic tenets and philosophy of Judaism are, and what probably contemporary American Jews face in today’s society.
 
So, I have written this book to satisfy curiosity, answer questions, and offer a resource for inquisitive people.
 
Next:  A Range of Jewish Lifestyles, Beliefs, and Behaviours

Image from amazon.com

“Kermit the Frog has said that it’s not easy being green.  Well, it’s not easy being anything.  Being Jewish presents its own problems, and through the years I have often wished I could explain to my non-Jewish friends, in a simple, nonthreatening manner, what my religion is all about. “
 
This is the opening statement in the book’s Preface which made my youngest son pick up the book (along with two others we will feature); he suggested to me that instead of trying to explain Torah life to the clueless, if anyone is truly interested—just suggest books they could read such as this one.
 
What interested me in the opening statement is “its not easy being green” . . . that should have been qualified by a something like “in a red world.”  What do I mean?
 

Image from www.quia.com

 
We have written articles about how difficult it is to be a Sinaite—we are not Christian, we are not Jewish, nor are we Jew-wannabes.  And yet we’re so easily dismissed as wannabe’s if we as much as say we’re simply living the Torah life as prescribed by the self-revealing God on Sinai who gave it as guidelines for living on His planet earth.  We’re also constantly qualifying further —- what is clearly biblical/scriptural, and what is Jewish. We have repeatedly explained this experience in many posts.
 
If it’s not easy to be Jewish in a gentile world, it’s not easy to be a Sinaite in a predominantly Christ-centered world, or in  a non-Torah-observant world. Between Christians and the unbelieving population both of which are aplenty, we have much difficulty explaining where we fit in as well as our stand on Christianity/Judaism/religion in general.  In fact we keep ending up defending Israel and Judaism aside from ourselves!
 
As my son wisely suggested, just tell them —IF THEY ARE TRULY INTERESTED — to read these books, the first of which is what is featured here.
 
So, to finish the Preface:
 
“From the Sabbath to circumcision, from Hanukkah to the Holocaust, from bar mitzvah to bagel, how do Jewish religion, history, holidays, lifestyles, and culture make Jews different, and why is that difference so distinctive that we carry it from birth to the grave?”
 
“So, I present here a compendium of facts, lore, and opinion.  I’ve checked the facts and the lore in a number of sources.  The opinions (and humor) are mine.  If you disagree with anything written on these pages, it’s OK.  As a matter of fact, it’s part of the Jewish tradition to disagree.“—-Robert Shoen –Oakland, California
 
As it is our practice, we feature enough excerpts or even whole chapters from our MUST READ books, if only to whet our readers’ appetites enough to convince them to get a copy for their own library.  What interests me personally might be different from what interests you, reader, so if there is any particular topic/chapter in the CONTENTS below that you wish us to feature here, please speak up in the “Leave a Reply” box.  We will accommodate you.  We realize the book might not be accessible to you; I got my copy from DAYENU, a gift shop at the Jewish Center in San Francisco.
 
What to expect from the CONTENTS ?
 
 Christians and Jews

• Going to Church:  The Jewish Roots of Christian Worship
• Jews, Jesus and Christianity

The Jewish Religion

• From Orthodox
• To Reform
• To Reconstructionist
• Contemporary Synagogues and Congregations
• A Personal Observation

Inside the Synagogue

• The Torah and the Law
• Prayers and Blessings
• Symbols—The Mezuzah and the Star of David
• The Role of the Cantor
• Jewish Education
• Congregation Membership and Paying the Bills
• The Temple
• Jewish Priests
• Time for Confession
• Who’s in charge?

Holidays and Festivals

• Holidays and the Jewish Calendar
• Shabbat—the Sabbath
• The High Holidays—Rosh Hashanah and Yom Kippur
• Sukkot
• Simchat Torah
• Hanukkah—Is it Really the “Jewish Christmas”?
• Purim
• Passover
• Shavuot–the Harvest Festival
• Other Religious Events

Jewish Life Cycle Events

• A Jewish Wedding
• Let’s Go to a Circumcision!
• Adoption
• An Invitation to a Bar Mitzvah and a Bat Mitzvah
• A Jewish Funeral —Saying Good-bye to Uncle Harry
• You can Only Get a Divorce if You’re Married

Home Life, Jewish Beliefs, and Other Interesting Matters

• Is a Kosher Hot Dog really Kosher?
• Jewish Food
• Degrees of Orthodoxy
• Conversion to Judaism
• Intermarriage
• Religious Apparel and Dress
• Hasidim and Hasidism
• Creation, Heaven, Hell, and Life after Death
• Where, When, and How Many
• Ashkenazic and Sephardic Jews
• Women and Judaism

Judaism in the World

• Israel
• Jewish Art and Music
• Mysticism and the Repair of the World
• Money—Stereotypes, Charity, and the Scriptures
• Perform a Mitzvah
• Controversial Social Issues
• Old Wars and New Wars
• The Chosen People
• Anti-Semitism
• The Holocaust

 
A Call for Understanding and Community
 
Next:  The Purpose of this Book/A Range of Jewish Lifestyles, Beliefs, and Behaviors.

NSB@S6K