More on spirituality and Judaism

The divine, spirituality, and Judaism – a second installment on this topic seems to be necessary, since I seem to have created a little stir with my last piece, and the least I can do is explain myself. Liberal Jewish communities try to devote ourselves to maintaining a sense of dialogue and discussion on all these issues. If anyone felt that I somehow meant to exclude them from this communal discussion with what I wrote in the previous post, please understand that that was in no way my intention. Some felt strongly enough about the piece to discuss it directly with me – thank you! A lively discourse on what exactly makes us who we are and why is one of my most important goals as rabbi, and a fundamental aspect of Jewish tradition. When we discuss these things, I believe that we live better, more reflected lives, which better embrace Jewish traditions about discourse. Jewish tradition strongly advocates for freedom of belief, and strongly frowns on any instruction that tells one what to think or believe.

First of all, just because I wrote that it was possible to be an atheist and Jewish, doesn’t mean I advocate that. In fact, as many of you may remember, I often talk about what Dr. Gerald May (may his memory be for a blessing, he recently died) has called “functional atheism” – “the belief that ultimate responsibility for everything rests with me.” When do we do this? Whenever we place our own desires and needs above those of the community and the world, we act as if we are more important than anything else, as if there is nothing greater than ourselves, as if there is no source for meaning beyond the self. Living in a world where humans are placed at the center, where our own self is of highest importance, is the ultimate form of atheism, and one that clearly I think is neither advisable nor Jewish.

When I say, “One may be Jewish and an atheist,” I am being intentionally provocative, to encourage thoughts about the nature of Jewish communal life. Additionally, I attempt to open doors for those who may find literal interpretations of the divine in the Hebrew Bible and our prayer services a barrier to their participation in Judaism. I often find that people who claim to be atheists actually react against a perceived simplicity in many more literalist interpretations of the divine. Unlike many other religious perspectives, Judaism, as a culture, a philosophical system, and a religion, embraces the complexity of the universe as a source for awe in the power behind its creation. Judaism asks us to explore the depths and intricacies of a universe that defies our limited comprehension, and a spiritual path that leads us into something far bigger than our finite selves.

Second, I truly intended my last piece to assure people that no matter what their personal spiritual path, I, as a rabbi, would not condemn their inner spiritual life. Judaism has no dogma about the inner spiritual life. Some people find their spirituality fed by a prayer service at a synagogue, some people find it fed on top of a mountain – neither of these paths, nor any other that provides one with a deeper sense of meaning in this life, falls into the realm of a synagogue or rabbi to dictate.

Perhaps, when I wrote that Judaism demands no particular belief or theological perspective, I could have clarified that Judaism demands no particular spiritual path from anyone. Judaism asks us to behave well, and work to make a better world through the building of healthy communities. Judaism refrains from dictating one’s thoughts or beliefs – there are certainly thoughts and beliefs inconsistent with healthy participation in a Jewish community, but as long as they don’t manifest in the form of actions, I will not ask anyone to change what they think.

Again, my thanks to all of you who engaged me in discussion on these topics. Few enough people consider a talk about theology and philosophy interesting, much less as a central conversation to a community’s health. As Jews, we know that a discourse like this, especially one that contains heart felt opinions and potential disagreements, reflects our health as a community. As my namesake, Rav Yonaton, in the Talmud says, “One who argues with their companion does so for the sake of heaven” – commenting on the piece in Proverbs 28:23 – “One who reproves a man will in the end find more favor than one who flatters him.”

May all of you have a beautiful and thoughtful August – filled with fruitful conversations and helpful actions!