A thing that I bring up often on here is that Judaism is an ethnoreligion - one indivisible thing, not two separate things, which means every Jew is ethnically Jewish and no non-Jews are ethnically Jewish. But does that also mean all Jews are religiously Jewish?
Yes, yes it does. Which I think can be upsetting to hear for some Jews who do not consider themselves religious, who are staunchly atheist, or who have major struggles with problematic parts of Judaism, so I would like to explain what I mean by way of a joke:
A man is walking one day, and as he passes a synagogue the rabbi steps out. "Excuse me, are you Jewish?" the rabbi asks. "Actually, yes" the man says. "Oh good," says the rabbi, "Could you come in for a minute? We need one more so my friend can say kaddish."
The man shakes his head. "Oh, no, I'm sorry, I'm Jewish but I'm not religious" he says. The rabbi shrugs and says "Not religious, what does that mean?" "Well," says the man, "I've never been to synagogue." The rabbi gestures him in. "Neither had Abraham, Moses or David. So what?"
"I wasn't bar mitzvahed," the man protests, "So I'm not -"
The rabbi cuts him off. "You're older than thirteen, right? The ceremony is window dressing, you're over thirteen you're a bar mitzvah. Come in!"
"But I don't even believe in God!" the man exclaims. "I don't keep Shabbat, I don't keep kosher, none of it!"
"Is the God you don't believe in Adonai Eloheinu, the God of our ancestors, who is One?" The rabbi asks. "Well, yeah, but -"
The rabbi cuts him off again. "Ok, so you can help my friend mourn his father. You and God can argue about which of you really exists later, right now we just need for for five minutes."
You see where I'm going here? Even a Jew whose engagement with religion is a rejection of belief, practice, ethical authority, *everything* is still rejecting those things within the religion of Judaism, and it's still counted as religiously valid by that ethnoreligious system.

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More from @JustSayXtian

1 Oct
There's this thing that happens whenever we discuss generally applicable things about Jewishness where the halacha-heads show up with edge cases and technicalities, and it's an example of what I think is a deep misunderstanding of what halacha is and what it's for.
As @N_S_Dolkart puts it here - halacha means the way of walking. The idea that it's a static, monolithic thing that can be referenced as an Eternal Truth is counter to the whole way (I think) it was meant to be used in the first place.
Throughout the Talmud, rabbis do exactly what we do on Twitter today. Someone says "Here's the rule" and someone else says "Okay, but what about X example that clearly contradicts your rule" and the answer is "Well that's different."
Read 23 tweets
20 Sep
Over the high holidays I heard a teaching that helped with a section of Torah I've always found troubling - the that God visits the guilt of the parents upon the children, upon the third and fourth generations. This repeats several times in the Torah.
It's softened a bit by what follows: "but showing kindness to the thousandth generation of those who love me and keep my commandments".
But it still seems pretty harsh. What kind of God would punish children for the wrongs their parents did? And aren't we told elsewhere God *doesn't* do that?
Read 22 tweets
15 Sep
It isn't "by religion" if you're only comparing between denominations of one religion. This is egregious.
And look, this is from a public health study, not a religion study. If you're not *trying* to get a statistically significant sample of non-Christian religions then it's not surprising it problematic to not have a statistically significant sample. There aren't a lot of us.
But if that's the case it should be reflected in the visualization title and labels. Don't just pretend we don't exist.
Read 4 tweets
15 Sep
I would like to invite any Christians who feel like observing Yom Kippur to do so by reading Galatians and reflecting on how your own Bible is super explicit about how gentiles not only don't have to, but *should not* engage in Jewish observances.
Additional contextual material on what exactly Paul is talking about in that time and place:

In Hebrew 'circumcision' is called brit milah - literally "covenant of cutting". The rite of circumcision, in Judaism, is the rite of bringing someone into the Jewish covenant
When Paul is warning against circumcision for Christians, he is warning against signing the contract that says they are bound by The Law. The Law is literally the mitzvot - the set of practices and observances and behaviors that Jews follow.
Read 6 tweets
10 Sep
This is a popular exegetical take in progressive Judaism - I hold by it for sure - and a good example of both projecting contemporary socio-religious ideas backward AND grounding them in the actual text.
To start off, there's the examination of how it fits in the narrative. At first glance, it seems counter-intuitive, right? God flat out says "Because you have done this ... I will bestow my blessing upon you". Seems straightforward enough. But then what *happens*?
After the Akeidah, God never speaks to Abraham again. The story tells us that *Abraham* returned to his servants and *Abraham* stayed in Beer-Sheba. Not Abraham and Isaac - just Abraham.
Read 19 tweets
9 Sep
Just before Rosh Hashanah I was arguing with some Edgy Atheists about the Old-Testament-God-is-Mean thing, and one of them pulled out "What about the binding of Isaac?" - so, some post RH thoughts about the Akeidah, biblical originalism, and exegetical norms in Judaism:
The question posed to me by Edgy Atheist (I can't find the original tweet, because I'm blocked now) was - what do you think was originally supposed to be the moral of that story? And of course, EA's answer was "obey God no matter what, even if God says to murder your son, duh."
But the thing is, if we're talking about the *original intent* we can't do that in the context of *contemporary norms*. We have to consider what the societal norms were of the people who were hearing this story for the first time.
Read 21 tweets

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