This guide does not provide either in-depth or scholarly answers, for which quite different texts are necessary.
It only aims to help, in a very modest way, those who are asked questions “out of the blue”, perhaps during a social or business conversation; perhaps by occasional acquaintances on a train or on a beach. The important thing is not to be left without an answer, or to give one that is vague, approximate or inaccurate.
Non-Jews have a desire to know, and Jews have a duty to know how to answer. The questions have been reported like this, in a disorganised way, in the spontaneous form in which they have usually been put to me during numerous meetings I have had in recent years with school groups, non-Jewish religious groups (in particular Catholics and Waldensians), attendees of University of the Third Age, and so on. I hope that this handbook, alongside its practical usefulness, will encourage Jews to delve ever deeper into their Jewish culture.
1) What do you Jews believe in?
|
The fundamental principles of Judaism are the concepts of the existence and unity of God, and that the five books of the Torah (commonly known by non-Jews as the Pentateuch) were written entirely through divine inspiration.
Judaism is based less on belief and more on acting in accordance with the rules contained in the Torah and its subsequent commentaries.
Essentially, Judaism has no dogmas to believe in, but rather rules of conduct to follow.
2) Is it true that you are still waiting for the Messiah?
In past times, a messiah (the corresponding Hebrew word is mashiach [ = anointed ] and generally designates the figure of a king, since kings were anointed during the appointment ceremony) was awaited as a physical person, like a king or a leader capable of freeing Jews from very sad political or social situations (subjugation to the Roman Empire, persecutions, etc.)
Today's tendency, on the other hand, is to consider the messiah rather as a messianic era, that is, an era of peace and harmony in which, as we read in Isaiah (chapter 2 v. 4) “they shall beat their swords into ploughshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more.” Or, as we read in Micah (Chapter 4, vv. 2-4): ”…for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. And he shall judge among many people, and rebuke strong nations afar off; and they shall beat their swords into ploughshares, and their spears into pruning hooks: nation shall not lift up a sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid”. However, everyone must contribute to reaching this "messianic" era—that is, the elevation and improvement of society—through good behaviour. Only through the effort of each individual—and certainly not through intervention "from on high"—can the messianic era be achieved.
3) Why do you not recognise Jesus as the Messiah?
For various reasons:
a) First of all, Jesus did not bring peace to the world as the Messiah was supposed to do, but wars and violence continued as before (Christians themselves believe that there will have to be a second coming of Christ to accomplish this).
b) The concept of the Son of G-d (in the Christian sense, whereby Jesus is both man and G-d) and the concept of the Trinity clash with the strictly monotheistic conception of Judaism.
c) Jesus, although initially claiming not to depart from the norms of the Torah (the basis of Judaism), subsequently departed from them, and even more so his apostle Paul, with whom the definitive break from Judaism occurred.
d) Furthermore, the idea of human sacrifice for the purpose of salvation is incompatible with Judaism, bearing in mind also that human sacrifice is expressly forbidden in the Torah. Let us also remember that G-d stayed the hand of Abraham when he was about to sacrifice his son Isaac.
e) Moreover, Christianity has abandoned the concept of the centrality of the Promised Land, a fundamental concept for Jews, along with those of the people and the Torah.
4) What do you think of Jesus? Of Saint Paul?
Jesus was a Jew who studied the Law. At the time of Jesus there were various divisions within Judaism, representing different schools of thought and lifestyles: Pharisees, Sadducees, Essenes, Zealots, etc.
Jesus seems to have been opposed to the method of interpreting the Law followed by the Pharisaic teachers, and indeed in the Gospels the word "Pharisee" takes on a negative meaning (it should be noted that modern Judaism is precisely Pharisaic Judaism). He appears to have been in polemic with the priestly class.
He lived, however, within Judaism: this can be deduced from various passages in the Gospels which report phrases that trace back to the Torah. For example, the Gospel precept "Love your neighbour as yourself" (Matthew 22, v. 39) is nothing other than an explicit quotation from Leviticus 19, v. 18. It is only with Paul that the split between Judaism and Christianity takes place and fundamental and irreconcilable differences become apparent. It is also with Paul that the work of evangelisation begins, especially among pagans.
5) Do you believe in hell and heaven?
On these issues concerning the fate after death, Judaism does not give precise answers, nor does it offer dogmas to believe in.
In the Torah and in later books, in particular some prophets, there are hints of the realm of the dead and of an era of resurrection. Likewise there are liturgical passages that hint at this.
However, since nothing precise has been stated, within Judaism there can coexist
different currents of thought and interpretive schools. They range from Kabbalistic mystics to rationalists who interpret the aforementioned passages differently. However, the identity of a Jew is realised not so much in what he believes about the world to come, as in how he acts in this world.
It is the observance of the mitzvot that characterises a Jew, not what he believes regarding the afterlife.
6) Do Jews proselytise?
In past times (perhaps until the second century of the Common Era) there was proselytism, which was interrupted when the Emperor Hadrian forbade the practice of circumcision.
Nowadays there is no proselytism, both out of respect for other religions and ways of life, and because becoming Jewish does not open the way to any kind of "salvation", but instead entails a commitment to conform to a specific lifestyle as well as a commitment to study. Commitments that must not and cannot be imposed.
The only form of "proselytism", if it can be called that, should be the example that Jews ought to offer through their way of life, inspired by morality and respect for one's neighbour.
7) What is your Passover?
Jewish Passover (in Hebrew Pesach) commemorates the liberation from ancient Egypt, under the leadership of Moses.
After dramatic events that everyone knows (the harsh slavery, the order issued by Pharaoh to kill all newborn boys, and subsequently the request made by Moses to Pharaoh to let the Jews leave Egypt, the ten plagues that befell Egypt), the Jews finally left Egypt thus obtaining freedom. These events, which must be taught and explained "...to your children and your children's children for all generations" as prescribed in the Torah, are recalled and almost relived at Pesach.
Since Judaism is experienced very much within the family, Pesach is celebrated with a proper ceremony that takes place at the heart of the reunited family.
This ceremony consists of a meal called the Seder [= order] because its various phases take place according to a codified order.
During the Seder, a book called the Haggadah of Pesach [= story of Pesach] is read and foods, already arranged in the centre of the table, are eaten to recall the story. For example:
- matzah, in memory of the bread that the Jews did not have time to let rise on that dramatic night before the liberation;
- a brick-coloured mixture of various fruits (charoset) precisely in memory of the bricks that the Jews were forced to make when they were slaves;
- bitter herbs, in memory of the bitterness of slavery,
- a hard-boiled egg, symbolising changing human fate.
Furthermore, a lamb's shank (which is not eaten) is also placed in the centre of the table in memory of the times, lasting until the destruction of the Temple of Jerusalem, when a lamb was sacrificed for Pesach.
During the Seder, adults and children participate actively with questions and answers, readings and songs. Pesach is a deeply felt festival and truly represents the festival of acquired freedom.
8) When is your new year?
The Jewish New Year (Rosh Hashanah) falls on the 1st and 2nd days of the Jewish month of Tishri, a date that corresponds roughly to September – October.
In the Torah, this date is indicated as the "day of shouting" and "day of judgment". Indeed, as well as remembering the creation of the world (a meaning added later), it is a day of "becoming aware" that a new period of our life is beginning.
The sound of the Shofar (a very ancient musical instrument made from a ram's horn) at Rosh Hashanah has the meaning of "gathering" our conscience, judging our actions and planning them for the year that is beginning.
It is customary at Rosh Hashanah to eat sweet things (for example honey) and things with abundant seeds (pomegranates, figs) as a wish for a sweet and abundant year (abundant in good deeds). Rosh Hashanah, rather than a festival, can be called a solemnity precisely because of its solemn character.
Rosh Hashanah is then followed by ten days of meditation culminating in Yom Kippur (see question no. 13).
9) Why do you celebrate on Saturday instead of Sunday?
In the Ten Commandments, which are set out in the Torah twice (Exodus 20, vv. 1 et seq.; Deuteronomy 5, vv. 6 et seq.) it is clearly prescribed to remember and observe the Sabbath (Shabbat).
Only with Christianity was Saturday replaced by Sunday.
The Jewish Shabbat is a day of rest (for oneself and for others, men and women, masters and servants, foreigners and even animals) meaning by rest not a day of simple abstention from work, or of entertainment or idleness, but a day of peace and harmony between human beings; between human beings and God; between human beings and nature.
On this day business is not thought of; purchases are not made; cars are not used nor are electrical appliances turned on, etc.
Naturally, however, if there is a case of serious emergency, with danger to life, all the above-mentioned rules must be set aside in view of the most important and fundamental rule which is the saving of a human life
Like all Jewish days, Shabbat also begins on the eve, that is, on Friday evening and ends in the evening, upon the appearance of at least three stars.
Shabbat is dedicated to going to the synagogue, to being with family and friends, to reading and study and truly represents for the Jew a special day, different from the other days.
10) Why do you follow such ancient rules?
Most of the rules (mitzvot) do not seem “ancient” to me, but rather suited to all times. Not to mention the Ten Commandments, which have now become a heritage for all humanity, here are some examples chosen from among the many rules:
a) “You shall not circulate a false report; do not put your hand with the wicked to be an unrighteous witness. You shall not follow a crowd to do evil” (Exodus 23, vv. 1 et seq.);
b) “You shall not take bribes, for a bribe blinds the eyes of the wise and twists the words of the righteous” (Deuteronomy 16, v. 19); c) “When you see your brother's ox or his sheep astray, you shall not ignore them; you shall surely take them back to your brother. And if your brother is not near you, or if you do not know him, you shall bring them home to your house, and they shall remain with you until your brother seeks them, and then you shall give them back to him” (Deuteronomy 22, vv. 1 and 2);
d) “You shall not curse the deaf, nor put a stumbling block before the blind” (Leviticus 19, v. 14);
e) “The stranger who dwells with you shall be to you as one born among you, and you shall love him as yourself” (Leviticus 19, v. 34);
Furthermore, in the Mishnah and in the Talmud (see question 7), the rabbis, over the centuries, interpreted the rules of the Torah, adapting them to the concrete situations that could arise in every time and in every place. Just to give a trivial example, with reference to the rule reported above in point c), it speaks of an ox and a sheep, but in today's society, the duty of return naturally extends to today's goods (cars, wallets, etc.).
Even regarding absolutely current topics such as abortion, euthanasia, organ donation, etc.... the rabbis try to draw rules of conduct that are in agreement with the fundamental principles expressed by the Torah, such as absolute respect for life.
It can be said in conclusion that the rules to follow (Halakhah) are neither ancient nor modern, but eternally valid, even with adaptations to new cases that may arise today.
11) What are essentially the fundamental differences between Judaism and Christianity?
The fundamental differences are:
a) For Judaism, Jesus is a normal person; likewise Mary: the word almah - which is found in Isaiah 7, v. 14 - is translated as “virgin” in Christian texts, whereas in Hebrew it has the meaning of “woman”;
b) In Judaism there are no dogmas, no statements of faith, neither Saints, nor a centralized authority. In Judaism, however, action, conduct, and the observance of the mitzvot that have been given to us by God are essential;
c) Judaism does not give much importance to the afterlife, but rather to this life, seeking to improve and elevate it;
d) No form of monastic, ascetic, or solitary life is foreseen or desirable in Judaism, but rather a life in the midst of society and in its service.
12) Why do women have separate seats in synagogues? It is a custom with two reasons.
The first, and older one, is not to give cause for distraction during services.
The second is that women are not required to observe the mitzvot that take place at fixed times, such as synagogue services, as they frequently have to attend to other duties within the family sphere. They naturally have the right, but not the duty, to participate in public services; in other words, they may or may not attend without transgressing any mitzvah.
This does not mean that women are considered inferior; they simply have other duties that are equally important and significant in Jewish terms.
13) Why do men wear a skullcap on their heads?
Keeping the head covered is a custom and not a prescription. This custom dates back to times and places where a covered head was a sign of respect and submission.
14) Why are services in Hebrew and not in Italian?
For three reasons:
a) Hebrew was, through centuries of dispersion among peoples with different languages, an extremely strong unifying element.
b) Any translation is necessarily imperfect, as the proverb goes “to translate is to betray a little”. We have seen e.g. (question 17) that the Hebrew word almah [=woman] was translated as “virgin”.
Furthermore, in translation, not only individual words, but the sentence structure, the repetitions of the same term etc. ..., with their relative meanings, lose their original sense.
c) In Judaism, the language itself, with its writing characters, has something sacred within it.
15) What is a Jewish wedding like?
Marriage is not a sacrament, as there is no concept in Judaism equivalent to the Catholic sacrament.
It is rather a contract.
The most salient phases of a Jewish wedding are:
a) The groom gives the bride a ring, accompanying it with the words: “Behold, with this ring you are consecrated to me, according to the law of Moses and of Israel”, b) The rabbi hands the bride a document, signed by both spouses and by the witnesses, called a ketubah, which lists the husband's duties towards his wife (financial, emotional, etc.)
c) Seven special blessings for weddings are recited or sung.
d) A glass is broken with the foot as a sign of mourning in memory of the destruction of the Temple of Jerusalem, because even on the happiest occasions this sad event must not be forgotten.
The entire ceremony must take place under a canopy (it matters little whether it is in the synagogue, outside, or under the starry sky), which consists of a simple cloth supported by four poles, and symbolizes the marital home.
After the actual ceremony, the newlyweds must withdraw alone for a few minutes to signify the beginning of their cohabitation. Normal celebrations then follow.
Naturally, the procedures required for civil marriage are also carried out, as the rabbi holds the qualification of civil registrar.
Finally, it should be noted that Jewish law has always provided—albeit with caution and restrictions—for a form of divorce.
16) What are your prayers like? And what is your relationship with God?
Regarding prayers, it must be clarified that the Jew's approach to prayer is not generally motivated by personal impulses or extemporaneous feelings. Although this type of spontaneous prayer is permitted, in general prayer for the Jew has a fixed and codified form and, regardless of any situation, feeling, or personal request, represents an act of homage and submission to divine power and is the expression—the same for all—from time to time of recognition, glorification, hymn, praise, petition, thanksgiving, and blessing towards God.
The liturgical formulary or Tefillah has already been answered in question 19.
But there is another characteristic Jewish form of "prayer": the berakhah [=blessing]. The berakhah is a blessing directed to God that accompanies many acts of daily life and perhaps can define the human-God relationship.
Even acts that appear humble and modest, such as eating a piece of bread or a fruit, drinking wine, smelling a perfume, etc., acquire their own elevation and sanctification because they are accompanied by the formula of the specific blessing, which always begins thus: "Blessed are You, O Lord our God, King of the Universe..." and then ends depending on the case with "...who brings forth bread from the earth" or "...who creates the fruit of the vine", etc. Blessings also accompany actions that we perform because they are prescribed to us by the Torah, and in that case the formula is as follows: “Blessed are You, O Lord, King of the Universe, who has sanctified us with Your commandments and commanded us to…” and the rest will vary according to the circumstances.
Essentially, through blessings, all the acts that we perform and all the things we enjoy are connected to God and therefore acquire a mark of sanctity, making us meditate on the gifts of which we are beneficiaries, as well as on the meaning of our actions.
17) Why are you the chosen people? This much-discussed “election”, which has its source in a verse from Exodus—“you shall be to me a kingdom of priests and a holy people”—is understood by us as a commitment to the observance of the mitzvot, a greater responsibility, an example of a “holy” life (“holy” in the biblical meaning of “distinct” from others through a level of life imbued with morality and respect for human life, both our own and that of others).
Anyone who accepts the rules of the Torah, follows them, and lives in a “holy” way—that is, distinguishes themselves from others through an elevated way of life—can be part of this so-called “election”.
18) How does one become a Jew?
It is not so easy to become a Jew, since whoever wants to become Jewish must commit to living as a Jew, that is, to following the rules of Jewish life, as well as committing to the study of foundational texts.
Judaism is not a “religion of salvation”, it does not offer “facilities”: it is a commitment to life. Anyone wishing to become a Jew is made aware of this, so that they do not think that “conversion” is a trivial matter. If they persist in their intention, they will have to study and begin observing the mitzvot. When the rabbi considers that they are sufficiently prepared, they will appear before the rabbinical court (in Hebrew, Beth Din), composed of three rabbis, who will declare them a Jew in all respects.
If the candidate is male, he must undergo the mitzvah of circumcision (for males born Jewish, circumcision is performed on the eighth day from birth).
If female, she must take the ritual bath.
If it is a married couple, they will have to perform a Jewish marriage again.
19) What is that mantle that men put on at the synagogue?
The prayer shawl that men wear at the morning prayer (only on Kippur also in the evening) is called tallit. The importance of the tallit lies entirely in the tassels or fringes found at its four corners.
In the third paragraph of the Shema (which is a passage from Numbers chapter 15, verses 37- 38) there is the command given by the Lord to the children of Israel to place a special fringe (tzitzit) on the four corners of their garment: “Speak to the children of Israel, and say to them that they shall make for themselves fringes on the corners of their garments throughout their generations, and put on the fringe of each corner a cord of blue wool. It shall be to you for a fringe, so that when you see it, you will remember all the commandments of the Lord and do them, and not follow your own heart and your own eyes after which you are used to go astray”.
Since today's garments do not have four corners like ancient cloaks, the need for this mantle arose in order to continue performing this commandment. At its corners are indeed particular fringes or tassels made with threads wound and knotted in a very precise number. If we bear in mind that the Hebrew alphabet also has a numerical value (that is, each letter corresponds to a number), by making the number of windings and knots of the threads correspond to the matching letters, we obtain the four consonants that indicate the name of God.
Put simply, these tassels have the function that "tying a knot in a handkerchief" had for our grandparents, that is, to make us remember. In this case, to make us remember our Jewishness.
20) Who are the Hasidim?
The Hasidim [ = pious ones ] are the followers of a movement that originated in Poland in the first half of the eighteenth century.
In those years Polish Jews were going through a period of great political, economic and also spiritual distress following the disillusionment suffered over a supposed "messiah" in the person of Sabbatai Zevi who, after having led and deluded the crowds, subsequently converted to Islam.
To this tremendous historical, economic and psychological situation there was also added a tendency by certain rabbis of the era to give excessive importance both to the ritualistic part and to study and Talmudic erudition.
It can be said that "Hasidism" flared up and spread like lightning, almost as a retaliation against this state of affairs.
It began as a revolt of the "uneducated", making emotions prevail over intellect. The relationship with God, according to Hasidism, could take place through joyous, spontaneous prayers, accompanied by singing and dancing, better than through rituals and study.
Instead of studious, erudite and rational rabbis, people preferred charismatic leaders like the founder of the movement, nicknamed the Baal Shem Tov [= master of the good name]. The figures of the Tzaddikim also emerged, righteous and perfect men whose words could not be questioned because the disciples believed in them and in their closeness to G-d.
The Hasidim were in conflict with the most learned and intellectual rabbis, but, with the passing of the years, these two trends renounced their extremism: the Hasidim recognised the importance of the traditional order while their opponents recognised that Hasidism possessed a soul rich in imagination, poetry and humanity.
The effects of Hasidism have survived to the present day. Charismatic rabbis, spiritual heirs of the Baal Shem Tov, are still to be found today in New York as in Jerusalem and in other cities, and to this day with their influence they gather masses of the faithful around them.
Some of these groups, in order to “signal” their ideology outwardly as well, dress in garments that were in fashion in the Poland of 1700: black coats, white shirts, large fur hats and, in compliance with a rule of the Torah (Leviticus 19, v. 17) restrictively interpreted, they let long, characteristic sidecurls grow at their temples (in Hebrew peot).
When they pray, their bodies also accompany prayer with rhythmic movements and bows.
21) Why are you always persecuted?
This is a question that might be asked more appropriately of those who persecuted us.
However, the motivations can be sought above all in two directions:
a) Firstly, for centuries the Church condemned the Jews for not believing in Jesus as the Messiah and Son of G-d, and for having condemned him to death: the accusation of deicide was “cancelled” only in 1965 through the declaration “Nostra aetate”, approved within the framework of the proceedings of the Second Vatican Council (the driving force behind this document was Pope John XXIII).
The attitude of the Church had a negative influence for centuries, creating a humus of negativity towards the Jews.
b) The Jews have always tried to maintain their “Jewishness” at all costs, that is, their Jewish identity.
In the many countries where they found themselves living, they always represented a minority, distinct from the rest of the population and, as happens with minorities, easily targeted on every occasion.
22) Is it true that Jews were usurers?
This is one of the negative stereotypes regarding Jews. The historical origin is this: in the Middle Ages, a great many professions and trades were forbidden to Jews, as was the ownership of land.
Jews could engage in very few activities, among which: trade, especially in second-hand clothing, medicine, money-lending with interest – which was instead barred to Christians – and a few others.
Jews necessarily gravitated towards these employment outlets.
Furthermore, "money lenders" were in great demand by nobles and lords of the various cities and represented – in the economy of a city or a state – what banks represent today.
When these restrictions were lifted, Jews dedicated themselves to a wide variety of other activities (sciences, music, etc.), but the negative stereotype continued.
23) Why is there no seven-branched lamp inside the synagogue, given that it is so important for Jews?
The seven-branched lamp (Menorah) was a precious furnishing of the mobile sanctuary built during the years of wandering in the desert and was located right in front of the most important area that enclosed the Tables of the Law. Its shape had been detailed by the Lord, who had given all the instructions for the construction of said sanctuary (Exodus 25, vv. 31- 36).
Then, when the Temple of Jerusalem was built by King Solomon, the Menorah was placed there.
When the Temple of Jerusalem was destroyed by the Roman Emperor Titus, the Menorah was taken as war booty. On the Arch of Titus in Rome one can indeed see the scene of the triumph of Titus, with the prisoners and the Menorah in the victor's train.
Ever since the Temple has no longer existed, neither has the Menorah, and precisely to emphasise the difference between synagogues and the Temple (see answer 16), seven-branched lamps are not placed in the synagogue. The Menorah has practically become a symbolic object and miniature models of the Menorah are used as ornaments, though without having any further value in the performance of any function.
24) What is Kabbalah?
Kabbalah is an ancient mystical current that includes a complex of esoteric doctrines aimed at investigating and providing explanations on themes such as the nature of G-d, the modalities of creation, the nature of the soul and the universe, the meaning of good and evil, the function of prayer and so on. Kabbalah has had various centres of dissemination, including Spain (the thirteenth and fourteenth centuries) and, following the expulsion of the Jews from Spain in 1492, the city of Safed in Galilee where the great kabbalist Isaac Luria emerged.
A fundamental text of Kabbalah is the "Zohar" [ = "splendour" ].
Kabbalists do not distance themselves from the Torah, but propose new interpretative keys for it in order to reach and unveil the most "hidden" meanings and aspects of the sacred text.
For example, one of the interpretative approaches is based on the fact that every Hebrew reading corresponds to a numerical value. An in-depth and sometimes daring investigation into the letters and words used in the text, their repetition, their proximity or distance, etc. and the corresponding numerical value, opens the doors to new and unexpected interpretations.
The followers of kabbalistic doctrines constitute a group within official Judaism. Although they have had opponents over the centuries, they have nevertheless always been part of Judaism, as this is not tied to dogmas (see questions 1 and 17).
Their influence has been felt above all in the liturgy, having enriched it with chants and hymns. Kabbalists may also have influenced the birth of Hasidism (see question 30).
On the other hand, they have had no influence on the rules of Jewish life (halakhah).
The "numerical" interpretation has given rise to various degenerations and vulgarisations also in the non-Jewish field (magic, dreams, amulets) which have considerably harmed the knowledge of theoretical and speculative Kabbalah.
Nedelia Tedeschi |