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		Rabbi Dobrusin's Answers
Does a person who was converted by Sephardic auspices need to reconvert to join a predominantly Ashkenazic community, assuming this person was converted by Orthodox (or strict Halakhic) auspices? There are a number of differences in the traditions and I was curious how important these differences are in joining a synagogue, etc. Thank you.

	I can't answer for all Rabbis but it would seem to me that there would be no need to convert again in these circumstances. I certainly would not require an additional conversion. While there are important differences, they should not apply in this area.


Why is it against Jewish law to have shell fish (shrimp)? Why is it so bad for us? -Elaine Hirst

	Shrimp and other shell fish are prohibited according to the Jewish law because the Torah identifies kosher fish as those with fins and scales and shellfish do not have them. There is no clear statement in the Torah that shellfish are bad for you. The Jewish dietary laws might have some health benefits but our tradition has never definitively claimed and I do not believe that non kosher food is "bad for you". Kashrut is a discipline, the observance of the commandments, not necessarily a guide to healthy eating.


I have been wondering about Kosher diets. specifically the provision about eating cheese and meat together. If I understand it correctly, it's about cooking/eating an animal in it's mother's milk...why would it not be kosher then, to eat meat and cheese together if they are of diffrent animals. Like Beef with goat cheese. -Tony

	The tradition prohibiting eating milk and meat together is based on a midrash, a Rabbinic interpretation, of the law in the Torah forbidding boiling a kid in its mothers milk. Whether or not this was the "intended" meaning of the verse is immaterial. This is the Rabbinic interpretation that was accepted and remains today the accepted interpretation of the verse. That interpretation did not differentiate between which animal was involved and therefore it was a blanket prohibition against using any meat with any dairy product. It stands to reason that people have raised the issue that you did because it would be a legitimate interpretation based upon the verse but it was not the accepted interpretation and therefore when one wants to keep kosher today, one follows the interpretation of the verse which has been accepted over the years even if perhaps it might make sense to interpret it differently. The laws of Kashrut (keeping Kosher) like other Jewish laws are about interpretation of text but they are also about establishing a uniform custom instead of individuals interpreting laws on their own.


why dont jewish people have sacrifices anymore

	Sacrifices were performed at the Temples in Jerusalem. While there were traditions of sacrifices taking place at other altars throughout Israel, by the time of the second Temple, the major sacrifices were done in Jerusalem and with the destruction of the Temple in 70 C.E., the sacrificial tradition stopped. However, the story is probably more complicated than that. The fact is that many Rabbinic commentators over the centuries have expressed the idea that sacrifices were intended to be seen as a bridge from paganism to worship of one God and it should be noted that many of the prophets spoke about the greater importance of morality and sincere words of prayer. So, many believe that the time of sacrifice had passed and that the destruction of the Temple was the final act that doomed sacrifice while the people had already begun to find meaning in other forms of worship. In fact, one should keep in mind that the entire focus of Rabbinic Judaism, on the responsibility of each individual to observe Jewish law and to "make the home a sanctuary and the Table an altar" had its roots during the 2nd Temple times and flourished after the destruction of the Temple. Thus, the roots for such beliefs, diminishing the importance of sacrifice were prevalent among the people. Of course, this is not universal. Many Rabbis in medieval times and today as well consider sacrifice as being the closest one can get to true worship of God and therefore look forward to the rebuilding of the Temple and reinstitution of sacrifices at the time of the Messiah. This is, however, not a universally held view and is prevalent only among some approaches to Orthodox Judaism.


why is chicken and fowl considered meat for kashrut purposes, such as the prohibition of eating meat and dairy products together or at the same meal?

	There were times in the history of the Jewish people when some considered fowl to be "pareve", usable for both milk and meat. However, the decision to consider fowl to be meat is based upon the need for proper slaughtering (schehita) and the draining of the blood.


can an out of state rabbi officiate at a wedding in another state?

	Each state has different rules on this so you must check with the state in which the wedding is to take place.


Is it possible to have Kosher porcine gelatine? I've been told the gummy vitamins I buy for my child are Kosher, but I asked what kind of gelatine and they said porcine. I don't see how that's possible. Can you help me with this? Thank you.

	There is a principle of kashrut known as davar hadash, literally, a "new element". According to this principle, something which is animal in origin which undergoes a chemical transformation during its production can lose its status as "non-kosher" because it has become a different product due to its transformation. There are some who consider gelatin to be a "davar hadash" after the process it undergoes in order to be usable as an ingredient in food preparation. You should ask your Rabbi directly about this issue to get his or her opinion on the subject.


do i bring a gift to a briss

	It is certainly not an obligation but many people do bring gifts to a bris. Any appropriate baby gift is certainly appropriate in this case.


Where can you find the paryer shawl in the bible?

	You w ill not find a reference to the prayer shawl but you will find a reference to the tzitzit, the fringes on the prayer shawl which are really the essential part. In Numbers 12, we read of the commandment to put fringes on the corners of a garment in order that we would see them and remember the commandments. This is the origin of the tradition of the prayer shawl which has tzitzit on its fringes.


I am a jewish man who never had a bar mitzvah. My son is going to be bar mitzvahed next year. Will my not being bar mitzvahed prevent me from fully participating in my son's ceremony?

	I would defer to the RAbbi in your congegation to answer this more fully and according to his or her practice. But, the fact is that a Jewish man become bar mitzvah at age 13 with or without a formal ceremony. The phrase "being bar mitzvahed" is really not a correct Hebrew usage. We become bar or bat mitzvah upon reaching a certain age. Thus, I can't imagine why not having a bar mitzvah should place any limitations on participation in your son's ceremony. Mazal Tov!


What is sheheyanu?

	The SHehecheeyanu is a blessing which states: Blessed are You O Lord our God ruler of the universe who has kept us alive, sustained us and enabled us to reach this time. It is said at all of the different holidays and on particularly meaningful personal and communal moments.


I am very interested in converting to Judaism. I have heard that it is strongly discouraged. I want to talk to a local rabbi who I already know about, but am afraid he won't take me seriously. If somebody were to talk to a rabbi about converting in December which is around Christmas time about conversion, would the rabbi be more likely to take the person seriously since that is during Chirstmas time? I ask because it seems like if the person went to a rabbi about it around that time of year it would be obvious that the person is serious about it.

	If you are seriously interested in conversion to Judaism, it should not matter when you talk to the Rabbi. Each Rabbi has his or her own way of approaching the issue of conversion but most are certainly willing to listen and to discuss the matter seriously with you. There is an old tradition that a Rabbi is supposed to reject a prospective convert several times before accepting them as a student in order to insure their sincerity. Many Rabbis do not do this today and are immediately receptive to a sincere expression of a desire to convert. If you are seriously interested, I encourage you to go to talk to the Rabbi. He or she may, depending on how much knowledge you have about Judaism, give you or recommend some books to read to deepen your understanding of Judaism before you make the decision to proceed with conversion. It is certainly good though to talk with the Rabbi that you know and see how things proceed.


When is Yom Kippur observed in Canada this year?

	Yom Kippur is observed by Jews throughout the world on the same date. This year, Yom Kippur begins before Sundown on Friday, September 21 and ends after sundown on Saturday, September 22. Yom Kippur, the Day of Atonement, is the holiest day on the Jewish calendar. It is a day of fasting and prayer. Yom Kippur comes at the end of the 10 days of repentance, days in which we evaluate our lives, make committments for the coming year and seek reconciliation with others by apologizing personally for the sins we have committed against others.


What is the banded block men wear on their foreheads?

	The leather boxes that are worn on the arm and the head during prayer are called tefillin in Hebrew. In Deuteronomy, chapter 6, in the paragraph which follows the Shema, the central statement of faith, we are told that the words of the Torah are to be bound upon the hand and between the eyes. This was interpreted by the Rabbis of the tradition as being fulfilled through the wearing of tefillin, leather boxes which contain small scrolls containing texts of the Torah. They are worn by adult men (and in some congregations women as well), during daily prayer on days other than the Sabbath and holidays.


I am learning about Judaism through self-study and find much about it that is compelling. But, I also see on blogs (such as those accompanying articles in "The Jerusalem Post") that there is resistance to (and in some cases downright hostility to) converts, especially by those who are Ultra-Orthodox, Orthodox, and (less so)Conservatives. My question is, is there any hope whatsoever that Conservative American Jews might eventually welcome someone sincere about his or her conversion to Judaism? My religious upbringing was as a Protestant Christian. My interest in Judaism came about when I decided I wanted to learn about Judaism from Jewish theologians, scholars, and rabbis, rather than learning about it through a "Christian lens", if you will. And the more I learn, the more I am feeling drawn to the faith. How do you assess the atmosphere in your own congregation towards someone with my background who wishes to convert. Many thanks, Rabbi, for your thoughts on this!

	Thank you for your question. There are a few issues here. First of all, Judaism is not a proseletyzing faith and many Rabbis follow the tradition which dictates that people should be sent away repeatedly when they ask about conversion. Only, according to this tradition, after 3 attempts should the prospective convert be taken seriously. Many Rabbis do not follow this and welcome any sincere interest in conversion immediately. What is important however is that once a person has converted to Judaism, they are considered a Jew, plain and simple, and there should be no resistance or exclusion. However, it should be noted that another issue finds its way into the situation here. Most Orthodox Rabbis will not accept non-Orthodox conversions because they feel that the Rabbis working with the prospective convert are not scrupulous enough about how they teach and what they expect from the individual. As a Conservative Rabbi, I find this troubling to say the least but they are entitled to their opinion and perspective. The bottom line though is this: if you are sincere about your interest in conversion, you will definitely find a Rabbi in your area who would welcome you and work with you and a community which would support you and embrace you as a full member of the community.


Are rabbis more lienent towards people with Jewish fathers who want to be recognized as Jews? Do they still have to study, answer challenging questions, and write an essay the same way those converting to Judaism from other faiths or no faith at all do?

	I can not speak for any other Rabbis as each Rabbi would approach this issue in his or her own way, but I will give you my personal perspective on the issue. If a person whose father is Jewish and whose Mother is not Jewish has been raised and educated as a Jew and, been considered a Jew in their synagogue and community came to me regarding conversion, I would structure the situation much differently than if a person came to me without that background. I would be willing to consider the process more "affirmation" than "conversion" and would not require all of the preparation time that would normally be the case. Each case, however, has to be dealt with individually as each situation is different. WHile Conservative Congregations and Rabbis do not recognize a "patrilineal descent" Jew as being a Jew regarding participation in the service, counting in a minyan etc., I respect that person's identity as a Jew and would make it as easy as possible for them to be considered a Jew from the halachic, Jewish legal perspective.


Should a person's first and second name be placed on a headstone?

	Different cemeteries might have different rules but it is proper to put one's entire Hebrew name on the headstone.


In a Kosher restaurant,would service be refused to a blind person with a seeing eye pig?

	What a great question! It is, in fact, a serious question. And, I am going to answer it. I can't speak for any particular restaurant or for the health regulations in any particular community but, in principle, there is absolutely nothing wrong with a pig entering a kosher restaurant. I admit it wouldn't be great advertising. But, two points here are important. Although pigs are speficially mentioned in the Torah as not being kosher, they are in the exact same categories as dogs and many, many other animals. Thus, a seeing eye dog and a seeing eye pig are both inappropriate to eat and one shouldn't make a difference between the two. The other point is that just because an animal is not fit to eat doesn't mean its very presence is a problem for Jews observing kashrut. Admittedly, they may not like the idea of a pig in the restaurant but that's an emotional issue. There is nothing in Jewish law which would prevent a person with a pig from entering a kosher restaurant and if that pig had been trained help a blind person, that is a very noble animal indeed. By the way, I should add that I am very proud of our dog, Benny the yellow lab, who is a therapy dog visiting one of local health care institutions. Animals are tremendous sources of comfort and love for people in all situations and a proof that God's creative wisdom takes many different forms. .


wHAT IS THE HAT CALLED WHAT THE jEWISH PEOPLE WAEAR

	The head covering is called either a kippah (Hebrew) or yarmulke (Yiddish)


What does the tallit symbolize?

	The Tallit or prayer shawl is largely important because of the fringes, the tzitzit which are found on all four corners. The wearing of tzitzit is the fulfillment of the commandment in the book of Numbers to put fringes on one's garments in order to remember the commandments. Many traditional Jews will wear tzitzit at all times on a specially designed garment worn usually under one's clothes with the tzitzit visible. Others will only wear the tzitzit during prayer in the form of the tallit. In addition to the fulfillment of the commandment concerning the fringes, the tallit provides the person the opportunity to wrap themselves in prayer and symbolically in God's presence.


how does conservative judaism view intermarriage and interdating?

	Conservative Rabbis will not officiate at an interfaith marriage. Conservative Judaism believes that marriage within the faith is crucial for the continuation of the Jewish community and, perhaps even more importantly in the individual case, for the stability of a marriage. But, I would make some comments here. First, it is absolutely true that many interfaith marriages have "worked" very well and many interfaith couples have been able to raise their children as Jews with a solid committment to Jewish life and the Jewish people. Secondly, it is undeniably true that the social situation in which Jews find themselves in America in this generation makes the decision to marry outside of the faith based on different dynamics than in previous generations. For so many reasons, committed Jews occasionally intermarry and some Jews who intermarry still want to be a part of the Jewish community. Therefore, we need to be very careful in walking a fine line: on the one hand, encouraging our children to marry within the faith and yet being accepting if the opposite decision is made in order to insure that the wisdom that Judaism can offer, the community that can bring support and meaning is available to all of those who want it no matter what their marital status. Different Rabbis (and parents as well) will find different ways to straddle this line. Some will be much more open to outreach to intermarried couples and interfaith families than others. This is the beauty of the pluralistic approach of Conservative Judaism. Each Rabbi would have to answer for him or herself. I, personally, believe we need to be encouraging to interfaith couples and families to find meaning in the Jewish community and we need to make ourselves available to them non-judgementally while still holding our halachic, Jewish legal positions concerning, for example, involvement of non-Jews in public Jewish ritual etc. This is a tough line to take but it is, I believe, essential, for our future. But, let me give one absolute statement. As disappointed as parents and other family members may be if there is an intermarriage, I believe that they do tremendous damage by rejecting or ostracizing their child or other relative who intermarries. It is a very dangerous and hurtful step to take. Needless to say, when a Jew has reached an age where marriage is a consideration he or she should only date Jews if marrying a Jew is a priority for them. This is critical and I would urge Jews of college age and beyond to be careful in this regard. For teenagers, I would leave that decision to individual parents.


why does jewish people dont eat pork

	Traditional Jews observe the system of kashrut: dietary laws based on the laws of the Torah and Rabbinic interpretation. In the case of pork, the pig is one of a whole list of animals mentioned in the Torah as being not fit to be eaten. Kosher animals are those with split hooves and which chew their cud. In addition, there are Rabbinic traditions about how animals must be slaughtered in order to be kosher.


do jewish people drink alcholol

	There is no prohibition in Jewish tradition or law against the drinking of alcohol. It is customary to say the blessing announcing the holiness of the Sabbath or holiday over wine. Naturally, Jewish tradition would prohibit drinking to an excess or irresponsibly.


Is it permitted for non jews to attend a seder

	The answer is most definitely yes. Many people invite those who are not Jewish to their seders if they think they would be interested or because they are family or they feel that they are like family and want them to join in what is a family ritual. No one should be excluded from a Seder. There is a verse in the Torah which prohibited the "stranger" from eating the Passover sacrifice and, on that basis, some say it isn't appropriate to have non-Jews at the Seder. But, we are so far removed from Temple times and from the issues they faced. This is the holiest night of the year in the Jewish home in many ways and the most important night for our people and to share it with others who are part of our lives or who want to learn is a tremendous opportunity.


Did you ever think that in the case of intermarriage, to only recognize the children who's mothers are Jewish a Jews could possibly be hurtful to kids who only have Jewish fathers? Why should it matter which parent is Jewish to be considered Jewish anyway?

	Thank you for an important question. There is no doubt that the traditional position holding that "Jewishness" is determined by matrilineal descent does exclude some people, children and adults, who feel that they are every bit the Jew as one whose mother was Jewish and this seems grossly unfair when a father, and in many cases, the non-Jewish mother as well, raises the child as a Jew only to find out that he or she is not accepted by the traditional community. My heart goes out to people in that situation. Let me try though to make some points clear. First, this is not something that has been invented in the recent past. From the earliest times of Rabbinic Judaism, matrilineal descent was the standard. Just because it is traditional doesn't make it right but tradition, in areas such as Jewish identity, is critical in order to retain a sense of unity among the Jewish people. While some approaches to Judaism have changed this standard, the Conservative movement continues to believe that we must hold on to this tradition. Secondly, it needs to be remembered that this tradition is hardly a secret. If one desires their child to be raised as a Jew and have that identity accepted in Conservative Synagogues, one must only have their child immerse in the mikvah, the ritual bath, and that, along with the bris in the case of a boy, identifies the child as a Jew. This ceremony can be done at any age and can be done not as "conversion" but as "affirmation", approached as a positive ceremony confirming one's Jewishness. Note that I have used the word "Jewishness' which is admittedly a clumsy word. However, it is the only word I can actually find to convey the situation properly. A person whose father is Jewish can consider him or herself a Jew and they are welcome to feel that way. On a personal level, I would respect them and would certainly include them in the general sense of the Jewish community but would not consider them Jewish according to Jewish law for ritual or other purposes. And, that is the final point that has to be made. Judaism is a faith based upon Jewish Law, to one degree or another, depending on your own personal approach. Jewish law draws lines and when you draw lines, you no doubt hurt the person who falls outside the line. That is regrettable but it is inevitable. In my own congregation, I do everything I can to help an individual in the position that you ask about, to support them, encourage them and help them should they desire to go through the ritual which would affirm their "Jewishness" but that does not mean that we should change the law, only act with sensitivity and concern for those whom it negatively affects.


is it wrong for non jewish people to eat pork infront of jewish people?

	Actually, no it is not wrong. A Jew who keeps kosher should not be "tempted" by the pork and there is no need for a person who is not Jewish to consider themselves obligated to the Jewish dietary laws. I imagine there might be some circumstances where it might be inconsiderate (such as saying: "I wish you could eat this, it's so good") but under the vast majority of circumstances, a Jew would not be bothered by someone who is not Jewish eating pork.


I am 15. I am not Jewish but have many Jewish friends. I am very attracted to the religion. I understand that I can not convert at this time because of my age and that is totally fine. Can I still be as Jewish as possible, like think and believe Jewishly, not believe in Jesus and not go to church and go to temple. I am just so attracted to the faith. Would I be welcome to go to the local temple whenever I wanted to even though I am not a Jew? -Becky -Becky

	Dear Becky: Thank you for your question. I think that this is something that you need to discuss with your parents because it is important to respect them and their view of religion. Anyone is welcome to come to a synagogue but it would be right to speak to the Rabbi or someone else at the synagogue if you planned to come often so that they could answer any questions you might have. It is also important to read about Judaism in order to learn more. However, from the perspective of Jewish tradition, each religion, as long as it believes in morality and justice is valid so please continue to try to understand your own faith better and see if you can find meaning in it. If you can't as you get older, you can certainly talk to a Rabbi about conversion. I hope this answers your question.


What is a chuppah and what does it symbolise?

	The huppah is the canopy which the bride and groom stand under during the wedding ceremony. It symbolizes the home which the couple is building. The tradition is that the huppah is open on all sides to show that the home should be open to everyone.


why do jewish people put stones on top of graves?

	There are many answers given to this question. Some are superstitious, others more practical. My favorite answer is that we put stones on the graves to let those who visit know that others have been to visit the grave before us. It is a way of telling people that the person they remember is, in fact, remembered by others as well. This is a great source of comfort for those who remember a loved one.


Recently, the Commitee on Jewish Laws and Standards met to contemplate and take action on the status of LGBT members within the Conservative movement. They arrived at a pluralistic approach to the issues of commitment ceramonies and ordination, leaving the final decision to rest on each congregation and their Rabbi. In addition to this, I undestand that one other contentious issue was determining what specific sexual acts were to remain expressly forbidden and what may now be permitted. Can you elaborate where the movement now stands halachically on this? Is this something which will be determined by individual Rabbis? And if so, what is your personal halachic opinion, Rabbi Dobrusin? What are your interperations of the Biblical precepts, and if your opinion is different from that of the Laws and Standards Commitee, what is your rationale? I am aware that you have been a strong advocate for the rights and dignity of LGBT Jews, and I would like to thank you for your support, and for your answer to this most difficult series of questions!

	These are very difficult questions but I will try to answer them as completely as possible. Firstly, it is important to note that the Conservative Movement does have a pluralistic approach as you indicate. The committee on Law and Standards votes to approve or reject teshuvot, responsa, papers as it were, which delineate a specific answer to a specific legal (halachic) question. Often, papers with differing views are accepted as within the legal parameters of the Conservative movement. This is because a paper does not have to have a majority vote in order to be approved. In the recent debates, three papers were approved. One accepts the concept of gay and lesbian Jews being ordained as Rabbis and gives Rabbis the permission to conduct commitment ceremonies. The others take a different view. While welcoming gay and lesbian Jews to our congregations, they consider that the Biblical prohibition against male homosexual acts and the accompanying Rabbinic extension to include lesbian acts must be understood more literally and extensively and view any such acts as being outside of Jewish law. Thus, the ordination of gay and lesbian Rabbis would be inappropriate and Rabbis could not conduct commitment ceremonies or sanction any such relationship. In the paper which permitted gay and lesbian ordination and commitment ceremonies, the authors took a position which held that the verse in the Torah specifically refers to male homosexual intercourse and said that the prohibition against that must stand even as male homosexual relationships would be permitted. Another paper which failed to pass rejected completely the limitation on homosexual intercourse claiming that it was time to realize that given what we known about homosexuality today and given the changing times, the verse should be considered inoperative today. Some have interpreted the verse in Leviticus to refer only to non-consensual sexual relations, therefore putting today's monogamous, mutually consensual relations within permitted grounds. Others simply want to consider the verse non operative today. While some might be surprised that a verse in the Torah could be overturned, there are many examples where Rabbis, throughout the ages, decided that a prohibition or a permission in the Torah can not apply given changing times. Right now, here is where the movement stands: the Rabbinical Schools of the Conservative Movement will each make a decision on whether and when to admit gay and lesbian Jews. It is said that the University of Judaism's Rabbinical School in California will begin immediately to do so. The Jewish Theological Seminary in New York will begin considering shortly how to proceed as will other Conservative schools in Israel and South America. In addition, Rabbis now have the right to perform Committment ceremonies if they wish. I believe that the decision of the Committee is very positive. I believe that if a Rabbi feels it is inappropriate to perform a Committment ceremony or knows that his or her community will not support it, that Rabbi needs to know that there is support for that position formally within the movement. However, I belive the majority of Rabbis, or at least a large number will now feel more comfortable doing commitment ceremonies since it is formally approved as within the parameters of the movement. I have never officiated at a committment ceremony because it was outside of the parameters of the movement's view of Jewish law. Now, I am fully willing to officiating at a committment ceremony provided that I am comfortable with the situation (as would be the case when considering to officiate at a marriage ceremony). Elsewhere on our website, you will see my sermon on the issue which I gave a few months ago. I am very happy that the movement has taken this step. Personally, I would have preferred to see the paper which allowed all acts of mutually consensual, monogamous, commitment based homosexual acts permitted. I do think that the restriction does present a problem for some. However, this, like any other sexual matter, ultimately is a private, personal matter and while Rabbis can advise, I don't believe that it is my place to insist that couples agree to this restriction before I will recognize their relationship. I hope that this helps you understand the issue more clearly.


how many candels do you light?

	Hanukkah lasts for 8 days. Each evening, the hanukkiah or menora is lit in the home. On the first night, one candle is lit. On the second day two with one added each additional night. The candles are lit using what is called the shamash, the "helper candle" which lights the others. It is important to note that not everyone lights candles. Many people use an oil menora in which a wick is submerged into a small pot of oil and the wick is then lit. In some families, each individual has their own menora, in others, one is lit for the entire family.


Would you put an advertisment for a ham (or any other unkosher food) company in your synagoges bulletin? Why/why not?

	This is really a great question and I appreciate your asking it. We would put an advertisement in our bulletin for restaurants or other food establishments that sell non kosher food if they also served food which, under the guidelines of the Conservative movement and the dominant attitude in the community were acceptable in terms of kashrut, whether that was a cold salad, broiled fish, vegetarian soups or whatever it might be. If a company were known for selling ham, lobster or anything else to the extent that it was in their name and it was what they were generally known for, we might not put it in the bulletin even if they sold something that was kosher (even ham companies might sell bottled water in their stores) because of what is called marit ayin, "the appearance of the eye", namely it might look like we were encouraging the eating of ham or lobster or something else. This is a very interesting question and one which shows a very perceptive understanding of how difficult it is to make decisions concerning Jewish law for synagogues or just for any Jew. You have obviously learned well at your synagogue and your Rabbi is obviously a fine teacher.


CAN A BABY BAOY WHO IS BORN TO A NON JEWISH MOTHER AND JEWISH FATHER HAVE A BRIS

	I am going to answer this question from the perspective of a Conservative Rabbi. You may get a different answer from a Rabbi of a different approach to Judaism. The answer the question is yes, assuming that the parents have made the decision to raise the child as a Jew. Since part of the conversion process for a male child (or an adult male) is brit milah, ritual circumcision, the baby should have a bris. This would be a "brit lishem gerut", a bris for the sake of conversion. The conversion would then be completed by bringing the child to the mikvah, the ritual bath, for immersion, at a later time. The bris would be the same as in any other circumstance except that it can not be done on the 8th day if that day is Shabbat or a holiday since, unlike a situation where there is no conversion involved, there is no requirement that it be done on the 8th day. You should contact a local mohel and ask about all of these details.


Why do jewish people, put stones on top of a headstone of their relatives? Is there a special reason for doing this?

	There are many reasons given for this, some superstitious, some metaphorical. My favorite explanation was taught to be by my grandmother, may her memory be blessed. When seeing stones on a headstone of a relative, she would say: "Oh look, someone else remembered Max" It is a great comfort for us to know that others have visited the graves of a loved ones or for others to know that a particular individual has been remembered by his or her family. The stones are a visible record of a cemetery visit.


What is mean by 'prepare a table for me in the presence of my enemies' in Psalm 23:5

	I appreciate this question primarily because it gives me the opportunity to recommend a book which I love. Rabbi Harold Kushner has written a book entitled: "The Lord is My Shepherd Healing Wisdom from the Twenty third psalm". I recommend this book to everyone, especially those who have always loved this psalm. Rabbi Kushner analyzes every phrase from the psalm and finds in each of them relevance and inspiration for our lives. To me, this line in the psalms means that faith in God enables us to go on with our lives even in the face of the enemies we face, whether those enemies be people or situations. When, for example, we face a serious illness, this line in the Psalm encourages us to continue to feel confident in God's protection, confident enough to do the things we have to do in our battle against that illness. The entire psalm is a prayer to God to continue to help us face the dangers that we face and to do so with confidence and faith.


What are the basic beliefs of conservative judaism? (as opposed to the other sects of judaism)

	Conservative Judaism encompasses many different specific approaches to the major questions regarding Jewish philosophy and practice. The unifying principle is that Jewish law, mitzvot, commandments and halacha, Jewish legal practice as it has been defined over the centuries are an obligation for each Jew to follow. However, unlike most Orthodox approaches to Jewish law, Conservative Judaism believes that it is the obligation of each generation to continue the process of interpretation and adaptation of the law to be more appropriate to the times in which we live. Of course, tradition has a great hold on us but we must investigate specific legal and ritual traditions and understand that they developed out of specific circumstances: sociological, communal, ethical realities and that we, in our generation, are equally able to shape the law to respond to the situations in which we live. In addition to this principle, Conservative Judaism is based upon a committment to serious study of the texts of our tradition in both an academic and a spiritual manner and endorses pluralism both within and beyond our movement, recognizing that different Jews have different ways of relating to the tradition. Conservative services tend to be traditional as opposed to non-traditional as would be seen in Reform and Reconstructionist Judaism, but men and women sit together as opposed to Orthodox services and in most Conservative Congregations, women participate equally with men in leading the services. There are, of course, other principles of Conservative Judaism including support of Jews throughout the world, support for the State of Israel (although Conservative Jews are encouraged to express their personal political beliefs concerning and Israel and to work for peace and justice in the Middle East and throughout the world) and support for tzedakah, charity institutions throughout the Jewish and general communities.


WHat does the groom smashing a glass symbolise?

	The Talmud tells a story about a Rabbi who smashed an expensive goblet during a wedding party in which he felt the guests were getting too raucous with joy. The sound was supposed to remind them of the destruction of Jerusalem and that we should temper our joy for that reason. This is the origin of the breaking of the glass, in memory of the destruction of the Temple, we break the glass at the moment of "our chiefest joy" according to the words of the Psalm, to remember Jerusalem. However, there is also another interpretive tradition which says that the breaking of the glass reminds us of the fragility of life and the care which we must take to preserve the joy in our lives. Either way, it is interesting that people immediately greet the sound of the glass (or the sight of the groom breaking it if it can not be heard) with cheers of Mazal Tov (Congratulations!). Actually, the sound is supposed to be sobering and thought provoking but because it usually ends the wedding ceremony, it has become a more celebratory moment which really robs it of its original meaning.


what is the significant connection between Sukkot and Chanukah? -Dinka Sulka

	This is a fascinating question as there is a strong connection between Sukkot and Chanukah. According to the book of Maccabees in the Apocrypha (Books which are considered important in Jewish tradition but not part of the Tanach), the Maccabees, upon entering the Temple, cleaned it up and then celebrated a festival. Since they had not been able to celebrate Sukkot during their military campaign, they instead celebrated it two months later, instituting an 8 day celebration similar to the 8 day celebration of Sukkot (including Shmini Atzeret, the additional day at the end). This is critical because the well known story of the oil burning for 8 days is not part of the account in the apocrypha (it is a Talmudic story from a later time) and therefore the celebration of Sukkot is the only reason given in the Maccabees for marking the celebration of Hanukkah as 8 days. In addition to this aspect, it is also noteworthy that the dedication of the Temples took place during the Sukkot season and the word Hanukkah means dedciation of a building. Thus, there is a strong connection between the two holidays.


what are latkes

	Latkes are one of the traditional foods eaten during Hanukkah. Since the story of Hanukkah revolves around oil, foods cooked in oil were always popular. Latkes are potato pancakes fried in oil.


My father will soon celebrate his 90th birthday. Is it proper to recite the sheheyanu at his birthday party?

	I don;t see any reason why not. There are some who are cautious with saying the sheheyanu because it is traditional not to say a blessing when one really isn't called for and, some might argue, this is not one of the traditional times when one would say it. But, I believe it is entirely appropriate to say the sheheyanu for every meaningful experience in our lives. The sheheyanu for those who do not know is a blessing which acknoweldges that God has given us life, sustained us and enabled us to reach a particular moment in time.


My question may seem odd but is it possible to be observant and Conservative. I have noticed that most Conservative Jews are far from what a Conservative Jew should be. Therefore is it worth staying in a movement in which the people do not adhere to its principles?

	This is not an odd question. In fact, it is a question which occurs to many people. Let me give you two ways to look at the issue. The first is by asking yourself: "What does being observant mean?" Even though the Conservative movement is based upon obligation to halacha, it is fair to say that even the most observant Conservative Jew may appear on the surface to be less observant than Orthodox Jews. Even Conservative Jews who are scrupulous about every area of Jewish law according to the parameters of the movement will act in certain ways in areas which Orthodox Jews may not- one simple example being praying in a synagogue without a mehitza or with mixed seating although there are many other examples. It is important of course to distinguish minhag (custom) from halacha (law) and the differences in "observance" sometimes boils down to customs observed in Orthodoxy, sometimes to distance people from violating the halacha. But, even given that distinction, there are clearly differences in what constitutes observance. So, yes without question a Conservative Jew can and should be observant but the criteria might be somewhat different. A second point would be to consider the issue of community. It is difficult to be an observant Jew if you are the only such Jew in a particular community. It is important to find a group of people with whom you are comfortable. Unfortunately, for many Jews who find themselves more attracted to Conservative Judaism philosophically, it is impossible to find such a community and therefore they drift into Orthodoxy. THere is, of course, nothing wrong with being a member of an Orthodox community unless you are uncomfortable iwht the philosophical approach. In that case, people are unhappy. So, the answer is to seek out a conservative community and they do very much exist where people are at your level (or even slightly higher, it's good to be challenged) of observance. Bottom line: if you believe in Conservative Judaism's principles, don't give up, search within your synagogue for a community of people who think and act like you do. Of course, it is important to point out that the Conservative movement itself is changing with the times, perhaps too fast for some, perhaps too slow for others, but is still standing by its commitment to halacha.


why can sephardi jews eat rice during pesach and ashkenazis not

	Long story here but I'll try to simplify it at the risk of being too superficial. There is a principle in Jewish law referred to as marit ayin, the way something appears. The way an act appears is to be taken into consideration even if it is permitted. Simple example: it would not be appropriate to take a kosher corned beef sandwich out of a bag inside a non kosher delicatessen and stand there eating it. The assumption from someone who knows you keep kosher would be that you bought the sandwich there. Or, to use a Talmudic example, if you are going to drink coconut milk (which doesn't really look like milk but use your imagination) with a meat sandwich, you have to have the coconut in front of you so that anyone who sees you knows you are not drinking milk with meat. What does this have to do with rice? While hametz (leavened food) only applies to certain grains and rice is not one of them, Ashkenazi Jews felt that a flour made out of rice and allowed to rise looked enough like hametz flour to make it prohibited on Pesach from the principle of marit ayin and also because it might lead one to eat prohibited hametz out of the habit from eating the rice flour. Sefardi Rabbis had no such concern in the Middle Ages and none today. So, rice is permitted in Sefardi tradition. What should a contemporary person do? The easy answer is that if you're ashkenazi you shouldn't eat rice. Although many vegetarians especially are now adopting the custom of eating rice and the beans which fit into this category as well (not all do!) in order to supplement their diet over the holiday. You should talk more with a RAbbi about this issue.


I have a friend who grew up in Ann Arbor and has the strangest notions about Judaism I have ever encountered! He claims that Jews beleive in giant sea monsters, that angel mate with humans producing dngerous halfbreeds and that the commandments issue from winged celestial beasts. My friend claims to have learned of these and countless other bizzare beleifs as a child growing up with religious schooling as a member of YOUR congregation in Ann Arbor! Is she pulling my leg?

	My first reaction when I saw this question was to dismiss the idea immediately but then I thought it about some more and there is an important point to be made here. There are many mystical and mythological views about Judaism that have developed in Judaism over the centuries and I would not rule out the possibility that a teacher at some point told their class the legend about the Leviathan, the ancient sea monster whom God destroyed in order to eliminate chaos from the world and begin the process of creation or the interpretation of a very odd and difficult text in Genesis which refers to creations which were part "angel" and part human beings. But, these are not by any means literal beliefs with in Judaism. They are metaphors, legends which were used to either explain difficult texts in the Torah or to try to put into some literal terms ideas which are very difficult to understand. My own approach to Judaism and the general approach of the teaching that we do is much more rational than to take stories of this kind as serious elements of our faith but there are those whose approach to Judaism is more mystical. One way or the other, these are not foundations of Jewish belief but stories of the kind you mention can be found in Jewish folklore as ways of interpreting texts. I believe that any such stories were not meant to be believed literally and the vast majority of Jews and approaches to Judaism look at ideas you mention as curiosities, not as stories which have impact on our faith.


I am going to my best friends Bat Mitzvah.But I don't know some of the jewish customs, such as if I have to wear my hair up, or what I should get her.Can you help me? Thanks. -Michelle -Michelle

	It's nice of you to ask. Each synagogue is a bit different but usually how you wear your hair is not an issue. You should dress nicely (not really fancy, just nicely) and be ready to follow whatever directions the people in the synagogue tell you to do (where you can sit etc.) if they give you any instructions but mostly, just sit where you're comfortable and try to be as quiet as possible during the service. For gifts, I think the best thing is to think of something your friend likes and get her a gift card- doesn't have to be a lot of money, just symbolic. Hope this helps!


do you bring gifts to bris

	It is perfectly acceptable to bring baby girts to a bris. It is not necessary of course and some would prefer to make a donation to tzedaka (charity) instead of bringing a gift or to bring or send something later but it is perfectly fine to bring a gift.


what is the jewish viewpoint on ivf

	The conservative movement approves of the use of In Vitro Fertilization. There are specific guidelines for the procedure from the perspective of Jewish law (including that it not be used for the purpose of gender selection). Please contact a Rabbi in your community for more specific information.


Thank you for taking time out of your life to answer questions. I recently read Rabbi Kushner's book When Bad Things Happen to Good People. I understand his logic on free will and how prayer shouldn't be about asking for things like God is Santa. He mentions that he prays for patience, wisdom, and understanding before he counsels his patients. My question is how can you distinguish from the two types of prayers? You are still asking for something whether it is pious or selfish. If Kushner is not "asking" but praying that he will be patient and understanding then doesn't prayer become meditation? -Nicholas Williams

	Dear Nicholas: You ask a very interesting question and I wouldn't presume to answer for Rabbi Kushner but I'll give you my take on it. From my perspective, there are two differences in the prayers. First of all, when we ask for wisdom and patience etc., we are asking for things that already are within our control but that we do not always use to the greatest advantage. We are asking God to help us use the abilities which we already have and to help us to allow ourselves to make the best decision possible or handle a situation in the best way possible. Thus, while it is a petition, it is not asking for something that we do not already have. Secondly, they are different in that asking God to heal someone crosses a line into asking God to intervene physically in our lives. We are all entitled to ask for such intervention and we are free to believe that it is possible or to interpret events that happen as proof of God's intervention. But, when we step back and think about that theologically, many questions arise, the most important being: What happens when prayer doesn't work? Are we to assume that no one in, say, a plane about to crash, was able to say words exactly the right way or was, in some way, worthy of God's saving them? These are terribly difficult questions and the questions shouldn't stop us from pouring out our hearts to God but what Kushner was doing here was stepping back and looking in retrospect at the situation involving his son and other tragedies and trying to come up with a reassuring but honest answer to his questions. You ask if prayer is only meditation. In Jewish tradition, the word to pray in Hebrew is a reflexive verb meaning; to evaluate oneself. Much of prayer in Jewish tradition, while directed to God, is a self-reflective act. I hope this helps with your questions.


Is a boy jewish without a circumcision

	Brit Milah, ritual circumcision, is a commandment, an obligation for a Jewish male. It is traditionally done at 8 days if the health of the baby permits. If a brit milah has not been done, it remains the obligation of the boy/man to have the ceremony performed at some point during his life. Not having the ceremony done does not affect the definition of the man as a Jew but it remains a responsibility he must fulfill. Technically, a man who is born a Jew but is not circumcised could participate in public ritual but in certain cases, Rabbis might decide that the circumcision must be done before some life cycle event (bar mitzvah,wedding) can be conducted. A man who desires to convert to Judaism must have brit milah, or, if he is already circumcised, the ceremony known as hatafat dam brit, a symbolic circumcision ceremony.


I am trying to be Shommer Shabbat and Conservative at the same time but it is proving to be a hard battle to fight. There is no Conservative community that would make it easier and more comfortable to be Shommer Shabbat. How can one be Shommer Shabbat, Conservative in a place like Ann Arbor?

	This is a question which has plagued the Conservative movement for a long time and needs to be addressed. Let me offer a few ideas based upon what is happening here in Ann Arbor: First, there is no question that it is easier to be shomayr shabbat if you have a community of people around you who are making similar commitments and having a small group is nice in some ways, it can be quite confining. Having a shomayr Shabbat group within a community is, in some ways, a matter of momentum and sometimes that momentum is measured in small ways: people begin walking rather than driving to shul, people stay longer around the synagogue after Shabbat kiddush, people gather together for Friday evening meals. That momentum then tends to build. So, keep at it and hopefully the group will grow. And, it might be that you have to compromise a bit at first. I do not believe that it is halachically correct to drive on Shabbat other than to shul or in emergencies. But, perhaps in the process of building a shomer Shabbat community, driving to someone else's house for a Shabbat lunch and an opportunity to sing, study or have kids play Shabbat appropriate games with each other might be a legitimate decision to make while in the process of building the community. It may seem self-defeating to have to break one of the Shabbat laws to enhance Shabbat observance but, at least in the short run, it might make sense. It can be frustrating no doubt but a feeling that you (or your family) is in this alone will, in the long run, be impossible to overcome. The beauty of smaller communities like Ann Arbor is in the depth of the relationships formed by those who are serious about Judaism and Jewish observance even if some compromise is necessary. But, of course, the eventual long term answer to the question is for Rabbis and educators to keep teaching and keep impressing on people the importance of halachic observance.


Is it true that the reason that traditional Judaism only recognizes Jewishness as being passed through the mothers because for years it was only known who the mother was for giving birth to the child? What about this day in age when they can do DNA testing to prove who a child's father is? Why can't traditional Jews just require a paternity test if the father is the Jewish parent? I hope this question doesn't sound dumb, but I was just curious.

	This is a fascinating question. While it seems clear that one possible reason for "matrilineal" descent is the certainty of the identity of the mother, there is to my knowledge no absolute statement in Jewish law that this is the only or major reason for the tradition. We can surmise that it has a big part in it but it will remain somewhat of a question. But, even if we were to have proof that this is the reason, that would also not necessarily call for a change in law even given DNA testing. There is a debate among Rabbis as to whether finding the reason for a particular commandment or tradition is a valuable or even positive exercise. One reason that some say no is the concern that if the reason for a tradition is cancelled out, the law would be cancelled out. An example of this: if the only reason that we say that animals should be slaughtered according to traditional rules of kosher slaughtering is that it causes less pain for the animal, what if a different way, causing even less pain were found? So, Rabbis are prone to give multiple reasons for laws or even for refusing to enter into the discussion so as not to endanger the traditional practices. There are times where there is an overwhelming reason to make a change and some think that that is the case in the issue you raise. I think the debate about patrilineal or matrileneal descent is a valid discussion to have. In the interest of tradition and keeping unity among the general community of Israel (k'lal Yisrael), our Conservative movement has not changed the matrilineal position as others have. The point you make is an interesting one and could be part of a general discussion on the change of the law but, from my perspective, even if it could be proven that this is a reason for the original law, it would not be cause to change the law.


I was wondering, are there set rules for becoming a Rabbi? Like a certain age or do you have to be married and have children? I am obviously not Jewish , but I am always interested in learning about all religions. -Ian

	The rules for becoming a Rabbi have to do with the learning involved. Once one has appropriately learned and been recognized by a Rabbinical school or a group of Rabbis as having fulfilled the requirements of learning, one can be given the title of Rabbi. Rabbis certainly can marry and have children and most do but there are no requirements that a Rabbi be married of have children.


Dear Rabbi, I�m having a Reform Jewish baby naming for our daughter. Is it ok not to take the exact Hebrew name of the person that you are naming your daughter after? My wife and I named our daughter using the first English initial to give her an English name after my grandmother (Allison named after Anne) and would be looking to create her Hebrew name to describe my grandmother rather than taking her exact Hebrew name. Thanks for your help, -Michael Craig

	In general, there is some flexibility in naming a child after a relative as long as the child knows for whom he or she is named. However, I would defer to your Rabbi's opinion on this issue.


Why don't Jews believe in cremation? Thanks. -David

	This is a very important question. Most Rabbis oppose cremation on several grounds. First, there is a dominant Jewish tradition that the body not be damaged in any way prior to burial. This is considered respect for the deceased. Of course, if an autopsy is required by law or seems prudent for other reasons or if the individual has indicated that he or she desires his or her organs to be taken for transplantation (which I believe is not only appropriate but could be considered a mitzva, a commandment, in that it can save a life), some damage is necessary. However, this is different from the decision to cremate. Secondly, the process of burial assumes a slow decomposition which returns the body to the dust of the earth in a natural way. Finally, given the experience of our people during the holocaust in which millions were killed and their bodies brought to the cremetoria, thus denying them even the honor of a traditional burial, it seems an affront to their memory not to engage in the traditional burial process involving purification, shrouds, and burial in the ground. I understand why some prefer the idea of cremation. Often, there are reasonable concerns. But, from the perspective of Jewish tradition, I believe that cremation in the vast majority of situations is inconsistent with our ideals and our beliefs.


If one believed and practiced the laws of Judaism, including the belief of "No other gods before me," would it be acceptable to engage in practices which traditionally belong to other religions, but as a cultural activity? I am talking about things like a Christmas tree, like lighting incense in Buddhism, or like fasting on Ramadan. If one did not hold the beliefs, could one do these practices as a cultural, not religious, experience? Or would that define one's life as not a Jewish life?

	There is no question that active, personal participation in the rituals of another religious faith is contrary to Jewish tradition and law and should not be done. That doesn't mean one can not go to another religious service as an observer or out of respect but active participation is not consistent with Jewish tradition. However, you bring up areas which might not be considered religious: Christmas trees, incense, fasting etc. Each case is different and each needs to be considered separately. I believe that a Jew should not own a Christmas tree or have one in his or her home. Leaving aside for a moment the fact that there is some religious symbolism in a Christmas tree, it is such a prominent statement of cultural connection with the holiday, that it would be inappropriate. Can Jews enjoy looking at Christmas trees? Sure. Can they help their neighbors decorate their trees? Absolutely (Invite your neighbor to help decorate your sukkah in return). But, a Jew should not have a Christmas tree in his or her home. Lighting incense in a Buddhist ceremony, likewise, seems to me to be inappropriate. Incense in one's home is fine. And, I assume, there are some situations in which it might be a more universal statement of faith but when done in the context of a Buddhist ritual, I think it is inappropriate for a Jew to be involved. One can fast any time one wants in Jewish tradition (except on happy holidays) and if it brings spiritual meaning, I can see why one would do it. However, to fast for a day in solidarity with or in compassion towards Moslems may be fine but to engage in a month of fasting and participate in the Ramadan rituals is not appropriate in my opinion. This is not to say at all that we shouldn't learn about, visit and respect other faiths. This is essential in our society and in our world. But, there is a difference between respect and participation.


my son is Jewish and his wife is Protestant. They are having a baby next month and want the child to be Jewish. They are having the baby circumsised at birth at the hospital with no Briss. They do, however, want the child to be Jewish and Bar Mitzvahed. My son is Reformed. Do they have to actually convert the baby as in the conservative and orthodox denominations? I was told that in the Reformed denomination as long as one of the parents is Jewish the child is considered Jewish. If he or she married someone who was conversative they would have to take a little blood from the man's penis to be considered a Jewish person. I am conservative and no nothing about the rules of Reformed Judaism. Please answer this as soon as possible. Thank you. sandi

	This is a very serious question and one which I would ask you to discuss your son's Reform Rabbi. I have opinions on the issue and the Conservative movement would view the legal question in a particular way but I think that the Reform Rabbi should answer the question. If you would like to discuss this more from the perspective of conservative judaism, please send me an email with your email address and I can continue the discussion privately.


why dont jewish people eat pork?

	Traditional Jews observe a set of dietary laws called kashrut ("Keeping kosher"). Most of these laws are either specifically mentioned in the Torah or derive from verse in the Torah. The Torah specifically prohibits the eating of animals which do not chew their cud and have split hooves and mentions the pig among many animals which are not to be eaten. Only fish with fins and scales can be eaten and birds of prey are not to be eaten. Traditional Jews observe these laws and many others today.


what is the cap, the jewish men wear, called?

	The cap is called a kippah in Hebrew or a yarmulke in Yiddish. It is worn by men, and many women, as a sign of respect to God during prayer and study. Often it is worn as well while eating and some wear a kippah at all times while awake.


why don't jewish people eat pork

	According to the Torah, the only animals which can be eaten are those with certain characteristics. Only animals with cloven hooves and which chew their cud are considered kosher. The pig does not fall into this category. For fish, the distinguishing characteristics that make a fish kosher are fins and scales.


Is a boy jewish without a circumcision

	The answer is yes but. Not having a ritual circumcision or any circumcision for that matter does not remove the Jewish status of a child who would otherwise be Jewish (born of a Jewish mother). However, it is a commandment which the child must fulfill at some time during his life and in certain situations, Rabbis might decide that failure to circumcise a child through brit milah excludes one from the community in specific ways.


I write a monthly column for a Yiddish website named "GantsehMegillah.com." My next column deals with Jewish women who conceive a child via IVF. My question: If the eggs were donated by a non-Jewish woman, is the child considered Jewish or will be conversion be necessary? I think I read somewhere that "if the child is born from a Jewish womb, it is considered Jewish." Can you please answer this question? Thank you. Marjorie Gottlieb Wolfe author, "Are Yentas, Kibitzers, & Tummlers Weapons of Mass Instruction? Yiddish Trivia."

	According to the Conservative movement, babies born through this procedure are considered to be Jewish as the "birth mother" is the one who carries the child through pregnancy and gives birth to the child.


What does the huppah symbolize?

	The huppah, the canopy used during the Jewish wedding ceremony, is symbolic of the Jewish home the couple is building. It is open on all sides to show that we should our homes should always be open to guests. It is covered to symbolize God's presence. I believe that the presence of the huppah offers an interesting contrast. While it is open on all sides for the reason above, the presence of a structure symbolizing a home hints as well at the intimacy of the marriage relationship. While our homes are open to others, they also protect us and allow us the privacy to develop the relationship which is appropriate for each couple. Thus, the huppah sends both a message of openness and privacy.


what do people eat for a hanukkah celebration

	In general, there are two widespread customs of special foods for Hanukkah. Each are foods which are fried in oil to remember the "miracle of the oil" which is part of the Hanukkah story. The two foods are potato latkes, pancakes, and sufganiot, jelly filled doughnuts. But, Jews throughout the world have many other customs of special foods. These are the two most popular.


why do jews kiss the mezuzah

	The Mezuza is a small box on the right side of the doorway entering into a house or a room which contains sections from the Torah. It is the fulfillment of the commandment to inscribe the words of the Torah on your doorposts. Kissing the mezuza is done for different reasons. Some do so to express their love of Torah and the tradition. Others do it to make sure that they have concentrated on the principles of Torah and ethical living before leaving or entering their house. Kissing the mezuza is a custom while having it on the doorpost is a law. As with any custom there are many different reasons for doing it.


What are Jewish beleifs about death?

	It is impossible to answer this question sufficiently in this format. There are many books on the subject and I urge you to look into them. Briefly, Jews believe that death must be approached realistically and wisely. It is an end to life and therefore is a time for sadness. While many approaches to Judaism believe in an afterlife, the anticipation of what might lie ahead is not used as a reason for minimizing the sadness surrounding death. At death, all are equal. Therefore, Jewish funeral customs call for modesty and simplicity in all ways. Funerals are done as soon as possible following a death and it is considered a commandment to attend to the burial needs of fami

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