Journeying JudaismA Manifesto for Inspired

Jewish Living

I was a newly minted rabbi working for Chabad - Lubavitchin New Jersey, and in the lead up to the Jewish New Year, welaunched an initiative called ‘Mitzvah-thon.' Teams ofvolunteers made phone calls to potential donors, onlyinstead of asking for monetary donations they askedrespondents to pledge one new Mitzvah for the comingyear.

One particular phone call will remain with me forever.It went like this:

Hello,

Hi, I'm calling from Chabad and we are running a Mitzvah-thonwhich means we are asking people to add one new Mitzvah inhonour of the Jewish New Year and...

You've got the wrong number.

What?! What do you mean?

It's not for me.

Why not? Are you Jewish?

Of course I'm Jewish! I'm frum.I already observe all the Mitzvot. I have nothing to add....

This was a defining moment in my young rabbinic career. Ihad heard a Jew declare that his Judaism was complete,that his Jewish journey was over. That all that was requiredof him was to maintain a holding pattern. In the years thatfollowed as a congregational rabbi and Jewish educator, Iencountered variations of what might be called 'staticJudaism' from all strands of the Jewish community, fromthe very observant to the non observant. What theseindividuals share in common is a troubling comfort levelwith their Judaism; it’s settled, definitive and static. ButJudaism is anything but static. It’s dynamic, creative andfull of surprises. It is a lifelong journey where thedestination is less important than the journey itself.

It is for this reason that we are introducing our manifestofor inspired Jewish living called ‘Journeying Judaism.’In what follows we set out, not a doctrine (even though weplayfully use the language of commandments), but ratherwhat we hope is a helpful framework within which seekingJews can situate their journey. It is this manifesto thatunderlies all that we do at Mishkan, our new intentionalcommunity for Journeying Jews. We invite you to join us inshaping an exciting, dynamic and inspiring Judaism.

Rabbi Naftali & Dina Brawer

Judaism is not about arriving, it’s about the journey itself.And as human beings we are capable of remarkablejourneys. It is important to set spiritual goals and topursue them with enthusiasm and discipline, but as soonas one goal is achieved it's time to set another.

There is a mistaken assumption that Judaism is linear,that one must first observe certain basic Mitzvot beforereaching for other loftier ones. In this way one starts atthe bottom and works their way up. But what if one findscertain Mitzvot more accessible than others?In truth, Judaism is not linear but rather circular, offeringinfinite entry points. Every Jewish practice is a valid entrypoint through which one can begin their gradual journey.

Each new day is a precious gift presenting us with endlesspossibilities. To harness these possibilities look at thefamiliar in new ways. Try to see something you haven'tseen before in the people and places around you.

Stop regularly to ask yourself if the Judaism you practice isrelevant and inspiring? Don't just passively ingest a Judaismthat is spoon-fed to you by others. If it's not inspiring, dosomething about it to make it so.

Journeys are rarely straightforward. Sometimes we take awrong turn, make the wrong choice, or go back on ourselves.While such temporary setbacks can be frustrating anddispiriting, in the long run they can actually help our journeyby giving us greater clarity about who we are and what weare trying to achieve, spurring us along our journey withgreater purpose and energy.

Growth can be painful. Don't shy away from potential growthsituations because they make you uncomfortable. Exposeyourself to challenging ideas, perspectives and attitudes.They may stretch your mind and open your heart in wayspreviously unimaginable.

The 10 Commandments of Journeying Judaism

#1 You are on a journey, so keep moving.

#2 Judaism is a circle, not a line. There areinfinite entry points.

#3 See the familiar through fresh eyes.

#4 Make conscious choices about your Judaism.

#5 Sometimes an unintentional step backwardscan lead you forward.

#6 It's okay to feel uncomfortable, that’s how youknow that you are growing.

Rav Nachman of Braslav said: ‘The end of all knowledge isthat we do not know.’So what’s the point of study? Study enables us to knowwhat we don't know. The difference between the ignorantand the learned person is that the ignorant often have allthe answers whereas the truly learned are humble in theknowledge that there is so much they have yet to learn.Keep learning so that you remain humble and aware ofyour own intellectual limitations.

Guilt is often the Jewish default mode, and for too manyJews it has become the glue that binds them to Jewishidentity and practice. But guilt and fear are intrinsicallybad reasons to sustain one’s religious commitment. Farbetter is a Judaism driven by joy and love; for God, Torahand the Jewish People.

For much of the past two thousand years Judaism has beenforced to sit at the sidelines of wider society and as a resultJudaism has become intensely inward-looking. But Judaism wasmeant to shape the world as did the Biblical prophets with theiruniversal messages. Today, in a multicultural society, Judaismhas an opportunity to shape social discourse and share itsvalues with the wider world. Rather than retreat behind self-imposed walls, we should grasp this opportunity to proudlyshare the values of Judaism with all.

The Kabbalists refer to God as Ein Sof, meaning the boundlessor limitless. When something is infinite, all measurement inrelation to it becomes meaningless. Imagine a point that isinfinitely distant from where you stand. Now take a step closerto that point. Have you really come any closer?The answer is of course not.To a point infinitely distant, a thousand miles travelled in itsdirection bring one no closer than a single step. If God is trulyinfinite, then the greatest Torah scholar and the simplest Jewstand equally in relation to Him. True religiosity cannot bemeasured quantitatively. What matters is the qualitative efforteach individual puts into their journey.This, of course, is intensely personal and can only be measuredby God.

#7 Knowing what you do not know is thedeepest form of knowledge. Stay humble.

#8 Judaism should be defined by joy, not fearand guilt.

#9 Judaism should be bold, outward-facing.

#10 We are all equidistant from the centre. Effort,not mileage is what matters.

www.ourmishkan.org

#1 Judaism as journey: Genesis 12:1, 17:1, Sefat Emet, Lech Lecha 5656

#2 Every Mitzvah is a valid entry point: Pirke Avot 2:1, 4:2

#3 Daily renewal: Lamentations 3:23, R. Shneur Zalman of Liadi, Sha’ar Ha-Yichud Ve-Ha- Emunah chapter 1

#4 Make your Judaism inspiring: Rashi on Deuteronomy 6:6 (based on Sifri 33)

#5 An unintentional step backwards can lead forwards: Talmud Yoma 86b, Likutei Amarim Tanya chapter 7

#6 Exposure to challenging ideas: Talmud Bava Metzia 84a

#7 Rav Nachman: Sichot ha-Ran # 3, Likutei Moharan I, 21

#8 Judaism of Joy: Deuteronomy 28:47, Psalms 100:2, Talmud Shabbat 30b, Likutei Amarim Tanya chapter31, Likutei Moharan II, 24

#9 A Judaism to shape the social landscape: Isaiah 42:6-7, 49:6, 60:3

#10 Ein Sof: Azriel of Gerona, ‘Commentary on the Ten Sefirot,’ in Me’ir Gabbai, Derech Emunah, 2b-c.Our actions are insignificant in relation to God: Job 35:7God desires qualitative devotion: Talmud Sanhedrin 106b, Talmud Berachot 17a, Rav Tzadok ha-Kohen,Tzidkat ha-Tzadik, 132 ‘baolam hazeh’, Ohev Yisrael of Apta, Parshat Terumah ’ve-yikchu li’

Sources