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An update. I found a book, "God of Becoming and Relationship: The Dynamic Nature of Process Theology". It was written by Rabbi Bradley Shavit Artson of the American Jewish University (AJU) where he is the vice president of the Ziegler School of Rabbinic Studies. The AJU happens to be where I sat before the bet din and immersed in the mikveh - a beautiful experience. I emailed him about my observations of Jesus being the penultimate example of "fully embracing and living the Lure" and how Judaism lacks that personality. He kindly disagreed and said the issue with Judaism is that there are too many examples of such people. For example, there are many Tzadikim (Hassidic, mystical Jews). I am looking to pick out one to examine more deeply. I'm leaning toward Rebbe Nachman of Breslov. He did not leave a dynasty of successors and was quite prolific in his oral tradition. His followers today are steeped in kabbalah and emphasize joy above all other expressions of God - that is, to use predicate theology, expressing how joy is godly. One can see these "Breslovers" dancing ecstatically in the streets of Jerusalem similar to the Hare Krṣna, complete with their own mantra (נַ נַחְ נַחְמָ נַחְמָן מְאוּמַן - Na Nach Nachma Nachman Meuman). Lots to think about, study, and experience!

I would replace the word "hate" with "intolerant".

"Whether or not it actually happened the following story is true ... "

Thanks for the interesting resource!

A famous rabbi said, “That which is hateful to you, do not unto another: This is the whole Torah. The rest is commentary — [and now] go study.” Jesus later echoed the same, “'Love the Lord your with all your heart and with all your soul and with all your mind.' This is the first and greatest commandment. And the second is like it: 'Love your neighbor as yourself. [...]'” Leviticus 19:18, Deuteronomy 6:5, Matthew 22:37-40. This is where God leads us all; this is God's plan for all. Further, God does not punish. If It would It would do so unfairly and I don't believe in a God like that; it is contrary to our evolving understanding of Its nature. We may make choices that are contrary to the above laws but the consequences that follow are natural consequences; our ultimate choices are out of God's control. And the good news is that in each moment we have another opportunity to better others and ourselves. When we "miss the mark" we have an unlimited amount of opportunities to "make it up".

I can't say that I ever feared going to hell. However, I have experienced -and sometimes still do- more guilt than is healthy. As I understand God better I learn more that It is a benevolent force; the vindictiveness comes from us. I forget who wrote it and I paraphrase it terrible but I found it insightful, "Mean people have mean gods." That's not to say that there are mean people from I birth but those who are seeking to oppress and control others ... that's where I the vindictiveness comes from. All in my experience, of course.

Hi, NORM. Where did you hear about the possible updates and who would be doing them? That's the important question to me since Judaism is not monolithic. Also, of relevance, there are some commentaries in the gemara where it's obvious one rabbi is speaking as another ... centuries later.

God -as understood through process theology- is where I am. Mordecai Kaplan's definition best suits me at this particular moment. I'll underline the ones I relate to the most. God is: the sum of everything in the world that renders life significant and worthwhile -- or holy. the totality of those forces in life that render human life worthwhile the Power that impels human beings to become fully human the sum of animating, organizing forces and relationships which are forever making a cosmos out of chaos the Power that makes for the fulfillment of all valid ideals the Power that makes for salvation And ... A God who makes a difference in one’s personal life should be designated as a personal God. To believe in God is to reckon with life’s creative forces, tendencies and potentialities as forming an organic unity and as giving meaning to life by virtue of that unity. Life has meaning for us when it elicits from us the best of which we are capable, and fortifies us against the worst that may befall us. Such meaning reveals itself in our experiences of unity, of creativity, or worth. To believe in God is to set limits always against the worst that we are capable of committing. To believe in god is also to deny there are limits when we strive to attain the highest sense of self we are capable of imagining. I am currently parsing these points.

soma - For you, it's more about Christ than Jesus? I think I understand, if so.

I find Daniel Denett and Sam Harris to be interesting, informative, and sometimes charming fellows. Dawkins and Hitchens most definitely rub me the wrong way. I can only assume, because of my belief in humanity, that their provocative styles are coming from a place of hurt or fear. Comparing them to Nietzsche et al is comparing apples to oranges. Had Nietzsche possessed knowledge of quantum physics or a theory of consciousness that could boil down to mere chemical reactions, he would probably come off in the same manner as Denett. In any event, if Hitchens were to have told me I'm not a Jew because I don't believe in the divine origins of the Torah or the historical accuracy of the exodus, I wouldn't care. He's certainly not my peer.

Welcome, Elisabeth. I too am new so I don't have much more to offer than my welcomes. L'Shalom, Daniel

I agree that exploring many traditions could be nothing but beneficial, even if in the "wrong" areas. I also believe that one should have a stable foundation from which to explore. Coming from an unhealthy religious experience/tradition can make growth more difficult, IMO. I adopted Judaism and Judaism adopted me. Now I'm trying to figure out how to venture out and explore from my adopted faith in a respectful manner. Does that make any sense? I pledged loyalty to my adopters and they pledged loyalty to their adopted. I want to push boundaries but only in a way that is not in violation of our mutual trust.

Thanks for the replies, Joseph and Dutch. Dutch - I like "attractive" as a description. Process theology resources for Judaism alone, not just to the relationship of an Abrahamic god's to Christianity, are scarce. I have only found one book to date on the matter. The Reconstructionist movement's founder, Mordecai Kaplan, had a naturalistic approach to Jewish theism but that's where the similarities end to other religious outlooks. Kaplan said that "all religious identity is formed from the three “B’s” of “Believing, Belonging, and Behaving.”[1] From a cultural standpoint in America most would (rightly) assume a religion to begin with a "belief". According to Kaplan, however, that doesn't apply to Judaism. He saw Judaism as en evolving religious civilization and reordered the three "B's" to "Belonging, Behaving, and Believing." Perhaps I can find more relevant resources through the Reconstructionist online bookstore. Thanks again for the replies.

Doh. Two edits to the above: 1. "A “coercive persuasive force” that is somewhat personal but most definitely relational." 2. "[T]here is this coercive persuasive force in the universe that nudges or guides [...]"

Thanks for the welcome, Joseph. Victorville is literally right across the street.

I was "born into" the Episcopal Church (TEC). I use quotes because I somewhat align with anabaptists in their understanding of the role of baptism in the Christian tradition. I sought out TEC in the early 90s (for the first time as an adult). I did so after reading some Spong - he alone brought me back to my then faith tradition. When I met with the rector he asked me about my life and where I thought I was along my journey. I mentioned Spong and ... "Oh, we don't like him around here." To seek out sanctuary and fellowship only to then be dismissed was a hurtful experience. I then proceeded to move in and out of Christianity. (I'm currently out). I tried Buddhism; I tried Unitarian Universalism; I tried Judaism; I tried Islam; I tried the Religious Society of Friends; and I even explored neo-paganism related to my cultural identity (Celtic). I seemed to end up back at the UU more often than not. My issue with UU is that Christianity is a mere ghost haunting its halls. The UUCF (Christian Fellowship) has been shrinking in numbers and for all intents and purposes does not exist most anywhere. Then I met my wife. We converted to Judaism in 2010. She was my kick in the pants. Here I am today, though, and I'm not content. I see God through the eyes of process theology although I may not understand this theology completely. A “coercive force” that is somewhat personal but most definitely relational. I find intellectual and "spiritual" comfort in process theology. Now I feel myself yearning for my previous tradition, though. There is no recognized equivalent to Jesus in Judaism. (Shocker!) There have been historical rabbis -those who came before and after, and those who were peers of the historical Jesus- that essentially taught the same message but none ever claimed to fully embrace or model "the way" such as Jesus. These rabbis taught the path, so to speak, but never lived as an example for all. In Judaism, one does not ask God to help "guide" or "nudge" oneself to live à la Rabbi Hillel or even Moses, the prophet par excellence in Judaism. (Moses was fully human and sometimes not a very nice one but he eventually did what God asked or ordered him. He also has the advantage of actually seeing God’s “face”). As I understand process theology, there is this coercive force in the universe that nudges or guides us in a direction towards self-fulfillment (personal salvation). This process, I suppose, could be called that “still, small voice” (1 Kings 19:12) inside us all that we can choose to follow or not. The fact that we can choose to listen (or not) is akin to freewill but since we are always “nudged” in a way towards betterment, the natural inclination is already “known” or “ordained” so there is some predetermined order of things. Not predestination per se but something darn close. I hope someone here can help me out with the particulars. Back to my current predicament: without an example in Judaism of how to live in full harmony with the God of my understanding, what am I to do? Most sources for process theology are from a Christian worldview. More curiously, am I really asking Christians how to be a better Jew? Oy vey. Thanks for reading, Daniel

Shalom, My name is Daniel and I live in Southern California, halfway between Los Angeles and Las Vegas. After living closer to L.A. we bought a home up here in the desert because the cost of living is relatively low. After the housing bubble burst, owning was finally affordable. The trade-off to not living closer to L.A. is not being as close to liberal/progressive religious institutions. The area in which we now live is quite conservative. I'll briefly share some of my theological progression in the appropriate forum. Suffice it to say that I feel isolated from a progressive/liberal community. L'Shalom (towards peace), Daniel