Judiasm: The Way of the Law, with Rabbi Scott Saulson, by Julia Griffin

The basis of Judaism is not only the Torah, but all the other knowledge that has been revealed to Jewish sages and prophets over the centuries. To follow Judaism is to study and follow these ever-changing precepts handed down by the Creator to his people.

Julia: Is there a particular truth that Judaism is based upon?

Scott: The search for truth in Judaism is somewhat elusive because truth is mediated and transformed by all the individuals and communities to whom it is "revealed." In other words, Judaism recognizes that human beings are not simply sponges absorbing some pristine revelation; rather, we help shape that revelation. In this regard, we are to be judged by the sincerity of our search for truth rather than by our claim to possess it.

Our understanding of truth is as important as the truth itself. In Judaism, we believe that the truth can be changed by its interpretation. Truth can change through perception of individuals and through their universal understanding of it.

Julia: Are there basic beliefs or principles of Judaism that are important in your teachings?

Scott: There are basic beliefs, and there are also ethical standards. We don't think the Universe was created by chance or accident. God created the Universe, and He is the Supreme Creator. We also believe in the pursuit of justice or fairness, meaning that it is not enough to refrain from doing wrong, but that we need to seek good and to find God. We also believe that everyone has a part in the play of the unfolding of the Universe and a part to play in justice. Every individual in the world has a role to understand, and each individual has free will to participate and seek to develop that role.

Julia: How would an individual develop his or her role?

Scott: One would study the wisdom of the ages within one's tradition and apply that in one's life.

There are other streams in our religion in addition to studying. One of the core principles is an attitude of joy, appreciation, and gratitude. One needs to develop a sense of awe and wonder at the incredibility of the world, and to study. The reward for studying is the study itself, the process of uncovering the truths in the text. Prayer, action, and study are all steps in becoming active in one's role in the world.

Julia: How did you personally develop your own role? You must have given it a great deal of thought to become a rabbi.

Scott: I wanted to become more connected to my heritage and help other people. I thought I would give it a try because I wanted to explore the path of study. As I deepened my studies, I received confirmation that this was the correct path for me.

Julia: I'm familiar with the Torah and the Kabbalah? Are these major texts used in your religion or are there other texts?

Scott: The Torah comprises the first five books of the Bible. Beyond the Bible itself, in some communities, modern Judaism is based on Talmudic tradition that includes law, ritual, ideas, and practical advice. This is basically a compendium relating to ancient tradition in an ongoing way.

The Talmudic text dates back to between the third and fifth centuries and is representative of that attitude. The Kabbalah is an offshoot of that. This body of works provides advice to Jewish life that is engaging and taken from tradition. Some of the laws are more severe and some are less severe. This is representative of the dynamics of Judaism.

Julia: Can you tell me about a few of the mystical values that have relevance among your community today?

Scott: Some of the aspects that speak to our community today include the idea that each person plays an influential role, not only in his or her own world but in the world at large. The future of each person today has a Messianic role, and each action that one performs is influential in the world, affecting everyone else in the world. This is the same idea as the "butterfly effect" in physics. We don't know exactly which persons or what event in the world our actions may be changing, but we try to be aware that everything we do — each action that we carry — is an integral part of the moving puzzle that comprises God's world.

We also believe that the magnificence of God's power lies not its use, but in its withdrawal. God refrains from exercising His power so that we may be enabled to grow and to act. In a sense, this withdrawal of God's power could be interpreted as free will. It is God's way of giving us the room to make choices in the world.

The third mystical tradition is that things are not what they appear to be. We try to question the appearances of things, not accepting them as they are on the surface, but questioning any assumptions that might be made. We try to think through our assumptions, to understand what the truth behind them might be.

Julia: Is it correct that you do not believe that the Messiah has come yet, but also believe that everyone plays a role in creating the Messianic time?

Scott: Yes. We are waiting for the Messiah to come, and we realize that we all have a role in making it happen. Everyone in the world has a particular role to play, and if we do well at it, then there is a better chance of this event's occurring.

Julia: How will you know when the Messiah returns? Is there a prophecy or a sign?

Scott: We will know because it will be palpable. Everyone in the world will feel a palpable change. The proof will be in the pudding.

Julia: What does Judaism perceive as our relationship with God?

Scott: We try to see God in each person. There is an emphasis on discernment and balance, or non-duality. It's important to be able to look at yourself in the mirror, and know that you have done a good job, but you also need to look beyond that and know there is something more important than your image behind it. It's important to judge and balance your actions and to see that God is behind the image and the world.

Julia: Each religion has a different concept of what happens after we die. What is your belief about the afterlife?

Scott: If you go far back into Jewish history, there are many different beliefs about what happens after our life here. There are many different viewpoints and, in my opinion, much groping in the dark, without a definitive outcome. It is part of human nature to grope in the dark, to grasp for answers, but there is plenty of life in the here and now.

It is more important to get busy now, while the light is on and life is happening. Any view is permissible in our religion, but what we think about death and what happens afterward should not be a distraction from the gift of life we possess now. Thoughts about the afterlife should not distract us from the job at hand.

Julia: Human suffering has many faces among different religions. Christianity, for example, seems to view it as valuable, and Hinduism believes that it is the outcome of wrong action. How is suffering understood in Judaism?

Scott: We feel that doing without it would be best. We don't see that suffering pain has any intrinsic value or meaning. Pain may be part and parcel of living in the world, but it does not have an exalted position in Judaism. Finding the value in living is certainly more important than suffering.

Julia: From my reading, I believe that you value holiness. Can you tell me about this quality and how it is enacted?

Scott: In one sense, holiness involves using and seeing everything that is available — not so much choosing to reject what is wrong and doing what is right, although that's part of it. It is important to know that everything arises from the Creator. Everything has its time and place. It's not just doing good deeds, but doing the right thing in a timely manner.

Holiness also comes from the recognition that kindness and goodness come from God. We have to find the right place, the right act, and the right time.

In another sense, holiness can mean finding a sense of meaningfulness in life, and can arise out of classical activities. Finding the meaning of holiness could range from helping little old ladies to eating certain foods or lighting lights. Holiness can mean a "good purpose."

Julia: There are many similarities and some slight differences concerning the role of good and evil in all religions. What is the role of good and evil in Judaism? How would you define this pair of opposites?

Scott: It is a challenge to know what is good and what is evil. We don't believe that everything is relative. If everything is a part of God, it has a proper time and a proper place in the world. On the other hand, in our religion there are rules and ethical behaviors that determines for us what is right and wrong. But this tends to be applied only within our community, not to the world without.

There seems to be bedrock, a place where we grope to understand what is right and what is wrong. It seems to me that the image from the musical Fiddler on the Roof offers a good example of this. Here is a man playing a violin on the roof. And we want to believe that the roof below us is firm, that we have firm footing. We also want to take joy and pleasure in life while we play the violin. But if we become too involved in the music, then we loose our footing and slip off the roof. If all we think about is keeping our footing, then the beauty and aesthetics of the violin playing is lost.

When we talk about good and evil, we are speaking of basically a balancing act.

Julia: When you spoke of good and evil, you seemed to imply that there was a different code of ethics for your religious community than for the world at large. Is this true?

Scott: There are different expectations within our community. The expectations are higher than for those in the world. We expect the community to behave in a healthy and more ethical manner, and there is a strong sense of community, of belonging.

And yes, there are rules and laws for our behavior. Our religion offers articles of belief, guidelines about behavior — laws and rules, "thou shalt" and "thou shalt not."

Julia: Is this because the community is more educated in the ways in which you are expected to live?

Scott: No. In our community, you find everything from total ignorance to amazing knowledge. But ignorance doesn't excuse one from correct behavior. We view ignorance as a form of idolatry. Just because you're ignorant doesn't mean that you don't have to follow the rules. This doesn't excuse you.

Julia: Conversion of others is important in some other religions — Christianity, for example. How does conversion fit in to Judaism's ideals?

Scott: We don't have a compulsion to convert people to our religion or a need that you or anyone else should be come a Jew. But conversion is a part of our religion, and we are open to conversion for those who want it.

Julia: What is the attitude toward women? What role do they play in your religion and what changes might we see in the future?

Scott: The attitude toward women depends completely on the religious community. In some communities, they are separate and not equal. In other communities, they may be separate but equal, or not separate and equal. In some communities, women are almost "veiled." In others, they might be part of the quorum for worship, or they might study or teach. In each community, there are different rules where women are relegated to defined roles. This is all determined by the community of which they are a part.

I don't have any projection of the future and the role that women will play. At one point, we thought slavery might be abolished or was abolished in the world, but it still exists. I don't mean slavery of women, I mean the real slave trade. History is unpredictable and cyclical, so I can't put forth a view.

Julia: What do you see as the future for Judaism?

Scott: Spirituality has its ups and downs, so I can't predict that. It's like a bull market. When the stock market is good, you think that it will continue. When it is a bear market, you perceive it in that way. We're witnessing a resurgence of spiritual "bearness" at this point. There is religious fanaticism and rabid intolerance. It's always frightening when you see people unsheathing a sword in the name of God.

Julia: There is a very long tradition in Judaism. I can feel the solidity and lineage of your religion as we speak, and at the same time, this religion has been constantly changing to reflect truth. How have you personally been affected by that tradition or lineage? What do you particularly value about the religion?

Scott: Personally, I cherish its ancientness, vitality, community, and values. By vitality, I mean that it is modern. It has something to say about our activity here, and about engaging in discovery. I also like the community. People all over the world are connected through Judaism. There is a strong connection with that. My life has been enhanced by this religion.

And much of it is luck, I was lucky to be born into Judaism.

Julia: Are there any thoughts that you have in summary or a theme in Judaism that you feel is important in conclusion?

Scott: There is a quote from the Torah that I feel summarizes some of the aspects of Judaism that we have discussed and is appropriate: "When a revelation occurs it affects not only those who are there, but also the generations who have gone by and those who are yet to come."

Rabbi Scott Saulson is the Community Chaplain at the Jewish Community Center in Atlanta. He serves his community and the community abroad. He may be reached by email at Rabbi@JFCS-Atlanta.org or by phone at 770-677-9300.