adam@npois.UUCP (Adam V. Reed) (03/15/85)
Asher Meth asks: >What is a Humanistic Jew? A simple definition will do. A Humanistic Jew is a Jew who defines his way of life as a Jew without reference to supernatural authority, and who affirms the right of individuals to be masters of their own lives. >How do such Jews fit into the larger scheme? Humanistic Jews tend to value their Jewish identity and live according to their individual understanding of the Jewish way of life. There are several Humanistic Jewish congregations and Havurot; a national organization, the Society for Humanistic Judaism, with headquarters at 28611 West Twelve Mile Road, Farmington Hills, Michgan 48018; and an Association of Humanistic Rabbis. Because Humanistic Jews affirm the right of individuals to be masters of their own lives, they generally make sure that their children feel free to define their Jewishness without being constrained by the choices of their parents. For example, to make sure that my former wife's future children would feel free to become Orthodox, if they wish, without the stigma of mamzerut, I gave my ex-wife an Orthodox get, under the supervision of the head of an Orthodox beit din. Eliyahu Teitz writes: >Eventually there will be a mitzva without an explaination and then the >humanist will be up a tree having to decide on observance for observance >sake or not following. If I could not understand a Mitzva, then I would not be be able to carry it out "with all my mind" anyway. So an "observance for observance's sake" would not be much good in any case. Adam
teitz@aecom.UUCP (Eliyahu Teitz) (03/19/85)
> Asher Meth asks: > > >What is a Humanistic Jew? A simple definition will do. > > A Humanistic Jew is a Jew who defines his way of life as a Jew without > reference to supernatural authority, and who affirms the right of > individuals to be masters of their own lives. > > Because Humanistic Jews affirm the right of individuals to be masters of > their own lives, they generally make sure that their children feel free > to define their Jewishness without being constrained by the choices of > their parents. For example, to make sure that my former wife's future > children would feel free to become Orthodox, if they wish, without the > stigma of mamzerut, I gave my ex-wife an Orthodox get, under the > supervision of the head of an Orthodox beit din. > What do you do with the mitzva of 'Lo tigra' that you should not d diminish the number of mitzvot. Meaning, once something was commanded you may ay not uncommand it, no matter how little sense it makes. Another problem, what are all the laws of tum'a and tahara, purity and impurity about? Why, if a bug touches a dry piece of wheat is it not impure, or even if it touches a wet stalk of wheat it is pure as long as the owner of the wheat didn't want the wheat to get wet. However, if the owner wanted the wheat wet, then the wheat, touches by an insect after it was dampened, even if it dried already, is considered impure? Another, more basic question. If you don't hold the will if G-D to be important, why be Jewish in the first place. If you abide by some of the mitzvot, then why not by all the mitzvot. After all, they all came from the same source. Or do you not agree to that either? > Eliyahu Teitz writes: > > >Eventually there will be a mitzva without an explaination and then the > >humanist will be up a tree having to decide on observance for observance > >sake or not following. > > If I could not understand a Mitzva, then I would not be be able to carry > it out "with all my mind" anyway. So an "observance for observance's > sake" would not be much good in any case. To which mitzva do you refer when you write ' all my mind'? My job is to inquire as to the reasons for the mitzvot, true. I, too, do not like to observe for no reason. But when G-D says do something, and I do not understand it, and there are many things I do not understand ( for instance all the reasons behind purity and impurity ), I observe because I am a faithful servant, and my job is to do first, and question later. Some of the observances of Judaism have no ration reason apparent. This does not diminish from their being an integral part of Judaism. Eliyahu Teitz
mis@spuxll.UUCP (Meyer Steinberg) (03/19/85)
After reading all the articles about Humanistic Jews, I have come to the conclusion that they are "Apikoresim" who don't believe in G-d and use the Torah as a good health/good life guide book. This does not make sense to me as much of the Torah talks about fearing G-d. Meyer Steinberg
jho@ihuxn.UUCP (Yosi Hoshen) (03/24/85)
> After reading all the articles about Humanistic Jews, I have come to > the conclusion that they are "Apikoresim" who don't believe in G-d > and use the Torah as a good health/good life guide book. > This does not make sense to me as much of the Torah talks about > fearing G-d. > > Meyer Steinberg I don't think that there is evidence supporting the notion that god exists. Therefore, I find the Torah irrelevant as a life guide book. If I don't "believe" in the existance of god then what is the point of fearing god. -- Yosi Hoshen, Bell Laboratories Naperville, Illinois, (312)-979-7321, Mail: ihnp4!ihuxn!jho
de@moscom.UUCP (Dave Esan) (03/29/85)
Quote at the end of the article.
There are not as many mitzvot as you might think that involve either
the fear or the love of Hashem. Of the many mitzvot, most are written
in a form that do not deal with Hashem at all. For instance, do not
murder, do not kill, do not build an altar of cut stone, do not wear
shatnez, ... A person today is considered a good Jew is he/she observes
about twenty mitzvot (the rest are not applicable because we are not
in Israel or the temple is not standing). Does the motivation for
observance matter?
I also dislike the connotation that the Torah talks of fearing Hashem.
It also talks of loving him (V'Ahavta et Adoshem Elokekhah - And you
should love the L-rd your G-d). I was taught that we first fear him for
that is natural and then as we grow we can learn to love him, for that
too is natural.
David Esan (!moscom!de)
> After reading all the articles about Humanistic Jews, I have come to
> the conclusion that they are "Apikoresim" who don't believe in G-d
> and use the Torah as a good health/good life guide book.
> This does not make sense to me as much of the Torah talks about
> fearing G-d.
>
> Meyer Steinbergteitz@aecom.UUCP (Eliyahu Teitz) (04/01/85)
> > There are not as many mitzvot as you might think that involve either > the fear or the love of Hashem. Of the many mitzvot, most are written > in a form that do not deal with Hashem at all. For instance, do not > murder, do not kill, do not build an altar of cut stone, do not wear > shatnez, ... A person today is considered a good Jew is he/she observes > about twenty mitzvot (the rest are not applicable because we are not > in Israel or the temple is not standing). Does the motivation for > observance matter? > I think the number of practicable mitzvot is closer to 200 than 20. I haven't counted them recently but if you want I could ( the actual number would depend on whose Sefer Hamitzvot I use [ either Rambam or Smag ]). > I also dislike the connotation that the Torah talks of fearing Hashem. > It also talks of loving him (V'Ahavta et Adoshem Elokekhah - And you > should love the L-rd your G-d). I was taught that we first fear him for > that is natural and then as we grow we can learn to love him, for that > too is natural. But this does not mean that fearing G-D is unimportant. Eliyahu Teitz.