Creating an Inclusive Judaism for the Future

My vision as a rabbi is to help build a more inclusive Jewish community where all who want to come are welcomed, diversity is embraced and we can come together to learn, and to pray.

The American Jewish community is becoming more diverse. The same demographics that we see in American society are seen in the American Jewish community. In helping communities to become more radically welcoming of others, I created this source sheet to help people in the Jewish community understand what Judaism says about welcoming others into our community.

בראשית א׳:כ״ז

(כז) וַיִּבְרָ֨א אֱלֹקִ֤ים ׀ אֶת־הָֽאָדָם֙ בְּצַלְמ֔וֹ בְּצֶ֥לֶם אֱלֹקִ֖ים בָּרָ֣א אֹת֑וֹ זָכָ֥רוּנְקֵבָ֖ה בָּרָ֥א אֹתָֽם׃

Genesis 1:27

(27) And God created a human being in God's image, in the image of God, God created him; masculine and feminine God created them.

שמות י״ב:ל״ח

(לח) וְגַם־עֵ֥רֶב רַ֖ב עָלָ֣ה אִתָּ֑ם וְצֹ֣אן וּבָקָ֔ר מִקְנֶ֖ה כָּבֵ֥ד מְאֹֽד׃

Exodus 12:38

(38) Moreover, a mixed multitude went up with them, and very much livestock, both flocks and herds.

שמות י״ב:מ״ט

(מט) תּוֹרָ֣ה אַחַ֔ת יִהְיֶ֖ה לָֽאֶזְרָ֑ח וְלַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃

Exodus 12:49

(49) There shall be one law for the citizen and for the stranger who dwells among you.

שמות כ״ג:ט׳

(ט) וְגֵ֖ר לֹ֣א תִלְחָ֑ץ וְאַתֶּ֗ם יְדַעְתֶּם֙ אֶת־נֶ֣פֶשׁ הַגֵּ֔ר כִּֽי־גֵרִ֥ים הֱיִיתֶ֖ם בְּאֶ֥רֶץ מִצְרָֽיִם׃

Exodus 23:9

(9) You shall not oppress a stranger, for you know the feelings of the stranger, having yourselves been strangers in the land of Egypt.

ישעיהו נ״ו:ז׳

(ז) ... כִּ֣י בֵיתִ֔י בֵּית־תְּפִלָּ֥ה יִקָּרֵ֖א לְכָל־הָעַמִּֽים׃

Isaiah 56:7

(7)...For My House shall be called A house of prayer for all peoples.”

Love Your Neighbor as Yourself

Talmud Bavli Bava Metzia 59b

What is the meaning of that which is written: “And you shall not mistreat a convert nor oppress him, because you were strangers in the land of Egypt” (Exodus 22:20)? We learned that Rabbi Natan says: A defect that is in you, do not mention it in another. Since the Jewish people were themselves strangers, they are not in a position to demean a convert because he is a stranger in their midst.

ויקרא י״ט:י״ח

(יח)... וְאָֽהַבְתָּ֥ לְרֵעֲךָ֖ כָּמ֑וֹךָ

Leviticus 19:18

(18). Love your fellow as yourself

Ramban on Leviticus 19:18
The phrase “Love your neighbor as yourself” cannot be meant literally, since man cannot be expected to love his neighbor as himself. Moreover, Rabbi Akiva has ruled that “Your life comes first.” The Torah here enjoins us that we should wish upon our neighbor the same benefits that we wish upon ourselves. Perhaps, this is the reason for the dative instead of the accusative form of the verb phrase; we find the same in “And you shall love him as yourself” (19:34). Indeed, sometimes a person may wish upon his neighbor certain benefits, but only wealth, not wisdom and the like. But even if he wishes his cherished friend well in everything, i.e. wealth, honor, learning, and wisdom, he will not do so unstintingly; he will still insist on a larger share of the benefits. It is this shortcoming that the Torah condemned. Rather, a man should wish his fellow well in everything, just as he does in his own case, and he should place no limitations on his love. Therefore, in the case of Yonatan and David (I Shemuel 20:17), it says that Yonatan “loved him as his own soul,” since he had removed all jealousy from his heart, declaring “And you shall rule over Israel” (ibid. 23:17).

משנה תורה, הלכות דעות ו׳:ג׳

(ג) מִצְוָה עַל כָּל אָדָם לֶאֱהֹב אֶת כָּל אֶחָד וְאֶחָד מִיִּשְׂרָאֵל כְּגוּפוֹ שֶׁנֶּאֱמַר (ויקרא יט יח) "וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ". לְפִיכָךְ צָרִיךְ לְסַפֵּר בְּשִׁבְחוֹ וְלָחוּס עַל מָמוֹנוֹ כַּאֲשֶׁר הוּא חָס עַל מָמוֹן עַצְמוֹ וְרוֹצֶה בִּכְבוֹד עַצְמוֹ. וְהַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ אֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא:

Mishneh Torah, Human Dispositions 6:3

(3) It is mandatory upon every man to love each and every one of Israel even as he loves his own self, for it is said: "But thou shalt love thy neighbor as thyself" (Lev. 19.19.). One is therefore, obliged to speak in praise of his neighbor, and to be considerate of his money, even as he is considerate of his own money, or desires to preserve his own honor. "But whosoever glorifies himself in disgracing his neighbor has no share in the world to come" (Yerushalmi, Hegigah. 2.1).³Cairo quotes Pirke Abot, chapter 2, as authority for this; but the error evidently was made by copyist. G.

משנה תורה, הלכות דעות ו׳:ד׳

(ד) אַהֲבַת הַגֵּר שֶׁבָּא וְנִכְנָס תַּחַת כַּנְפֵי הַשְּׁכִינָה שְׁתֵּי מִצְוֹת עֲשֵׂה. אַחַת מִפְּנֵי שֶׁהוּא בִּכְלַל רֵעִים וְאַחַת מִפְּנֵי שֶׁהוּא גֵּר וְהַתּוֹרָה אָמְרָה (דברים י יט) "וַאֲהַבְתֶּם אֶת הַגֵּר". צִוָּה עַל אַהֲבַת הַגֵּר כְּמוֹ שֶׁצִּוָּה עַל אַהֲבַת עַצְמוֹ שֶׁנֶּאֱמַר (דברים ו ה) "וְאָהַבְתָּ אֵת ה' אֱלֹקֶיךָ". הַקָּדוֹשׁ בָּרוּךְ הוּא עַצְמוֹ אוֹהֵב גֵּרִים שֶׁנֶּאֱמַר (דברים י יח) "וְאֹהֵב גֵּר":

Mishneh Torah, Human Dispositions 6:4

(4) The love for the proselyte, who came and embraced the protection beneath the wings of the Shekinah, rests upon two mandatory commandments, one because he is included in the commandment concerning a neighbor, and the other because he is a stranger, and the Torah charged us, saying: "Love ye therefore the stranger" (Deut. 10.19.). He commanded on the love for the stranger as He commanded concerning the love for Himself, saying: "And thou shalt love the Lord thy God" (Ibid. 6.5.). The Holy One, blessed is He! loves the strangers Himself, even as it is said: "And (He) loveth the stranger" (Ibid. 10.18).⁴Baba Mezi’a, 59b. G.

בבא מציעא נ״ט ב:י״ג

מאי שנא מאנה דכתיבי שלשה לאוין (שמות כב, כ) וגר לא תונה (ויקרא יט, לג) וכי יגור אתך גר בארצכם לא תונו אותו (ויקרא כה, יז) ולא תונו איש את עמיתו וגר בכלל עמיתו הוא לוחצו נמי שלשה כתיבי (שמות כב, כ) ולא תלחצנו (שמות כג, ט) וגר לא תלחץ (שמות כב, כד) ולא תהיה לו כנושה וגר בכלל הוא אלא אחד זה ואחד זה בשלשה

Bava Metzia 59b:13

The Gemara asks: What is different with regard to verbal mistreatment, that three prohibitions are written concerning it: “And you shall neither mistreat a convert” (Exodus 22:20); “And when a convert lives in your land, you shall not mistreat him” (Leviticus 19:33); “And you shall not mistreat, each man his colleague” (Leviticus 25:17), and a convert is included in the category of colleague? With regard to one who also oppresses a convert as well, three prohibitions are written: “And you shall neither mistreat a convert, nor oppress him” (Exodus 22:20); “And you shall not oppress a convert (Exodus 23:9); “And you shall not be to him like a creditor” (Exodus 22:24). This last prohibition is a general prohibition, in which converts are included. Consequently, it is not correct that one who oppresses a convert violates only two prohibitions. Rather, both this one, who verbally mistreats a convert, and that one, who oppresses him, violate three prohibitions.

This section highlights many passages in Torah that command us to treat those who have converted with respect. It refers to someone who has converted to be a colleague. You would not go to a colleague and act as if you are a "creditor," interrogating them and demanding answers.

Diane Kaufmann Tobin April 2013

Many born Jews are resistant or unwittingly fearful of completely welcoming those who join us through conversion, intermarriage, and adoption. The abiding notion of exile, formed in Egyptian bondage more than three millennia ago and reinforced by centuries of persecution, remains part of our psyche today.

If there is a way in which converts are different from born Jews, it is their lack of that fearful lens onto the world. The Israelites spent 40 years in the desert, precisely to shed this fearful outlook. The mikvah, containing 40 se’ahs of rainwater, is a place of transformation and rebirth. When converts immerse in the mikvah, they are touched by that desert generation who led us into the Promised Land. Converts, unburdened by collective tragedy, have the potential to change the collective mindset of the Jewish people. We should embrace the wisdom of our ancestors and those among us who bring fresh dedication and affirmation to the future of Judaism.

Contemporary

What is Pluralism?
—Diana L. Eck, 2006

The plurality of religious traditions and cultures has come to characterize every part of the world today. But what is pluralism? Here are four points to begin our thinking:

First, pluralism is not diversity alone, but the energetic engagement with diversity. Diversity can and has meant the creation of religious ghettoes with little traffic between or among them. Today, religious diversity is a given, but pluralism is not a given; it is an achievement. Mere diversity without real encounter and relationship will yield increasing tensions in our societies.

Second, pluralism is not just tolerance, but the active seeking of understanding across lines of difference. Tolerance is a necessary public virtue, but it does not require Christians and Muslims, Hindus, Jews, and ardent secularists to know anything about one another. Tolerance is too thin a foundation for a world of religious difference and proximity. It does nothing to remove our ignorance of one another, and leaves in place the stereotype, the half-truth, the fears that underlie old patterns of division and violence. In the world in which we live today, our ignorance of one another will be increasingly costly.

Third, pluralism is not relativism, but the encounter of commitments. The new paradigm of pluralism does not require us to leave our identities and our commitments behind, for pluralism is the encounter of commitments. It means holding our deepest differences, even our religious differences, not in isolation, but in relationship to one another.

Fourth, pluralism is based on dialogue. The language of pluralism is that of dialogue and encounter, give and take, criticism and self-criticism. Dialogue means both speaking and listening, and that process reveals both common understandings and real differences. Dialogue does not mean everyone at the “table” will agree with one another. Pluralism involves the commitment to being at the table — with one’s commitments.

Rabbi Leiah MoserApril 2013

We need to do a better job of recognizing and including non-Jewish partners and other members of the “mixed multitude” who form an important and vital part of our communities. Rather than hold these people at arms length as uncomfortable reminders of our failure to adhere to our ancestors’ rigid ethnic boundaries, we ought to reach out to them, making a place for them, both ritually and organizationally, within our communities.

From the essay: Preparing Our Communities For Conversations On Race

Walking Into the Building

Rabbi Joshua Lesser 2018

We also must think about how people are treated when they walk into the building. There are still ways that Jews of color and multiple ethnicities are ignored, mislabeled and subjected to inappropriate assumptions or questions. It is important to be overt with the congregation.

We have regularly sent out to our community communications with these five guidelines:

When encountering another person

Avoid making assumptions about gender identity, sexual orientation, religious identity, Jewish background, race or reasons for joining us.
Respect a person’s identity and self-label, and respect a person’s chosen name and pronouns. Do not comment about whether a name sounds Jewish or not.
Do not comment on whether someone looks Jewish or not.
Do not assume people want to only speak about their identity, particularly when their identity is different from yours. Engage them in conversation and get to know them. Be engaging rather than curious.
Do not expect a guest to immediately become your resource on understanding their identity.

Sandra Lawson

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