north_malaysian
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Questions about Judaism answered by a Jew!
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Being a Moslem I think we shouldn't be not Prejuduced against nobody and CAN discuss Christianity or Judaism. Religiously we all three (Jews, Christians and Moslems) belong to Abrahimic faith, AND we cannot close the door of knowledge on ourselves and our kids.
Ebtisweetsam
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I think u should re-phrase this word: we are Muslims, not Moslems:-\
Ebtisweetsam
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Actually im not a bro, and secondly yes, Islam is that fragile because the Kuffar say it this way to joke about our deen....
thirdwatch512
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!שָׁלוֹם,
I have a question about Deuteronomy.. Why is it so different then the other books in the Torah?
I have a question about Deuteronomy.. Why is it so different then the other books in the Torah?
rav
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Shalom (Peace), to all of you.
If a ‘big mac’ has cheese than we as Jews can certainly not eat it. I doubt the meat at these fast-food restaurants is slaughtered in accordance with Jewish law either way, so I am not sure if we could eat it plain either.
Not really, the “kuffar” say it like that sometime because of something called ‘pronunciation’. The real joke is on those Muslims… or Moslems who are actually offended by the spelling.
Deuteronomy is written in the form of a huge speech by Moses.
Here is a great explanation by Rav Kook, a well known Torah scholar from generations ago:
Have a great day every one.
If a ‘big mac’ has cheese than we as Jews can certainly not eat it. I doubt the meat at these fast-food restaurants is slaughtered in accordance with Jewish law either way, so I am not sure if we could eat it plain either.
Not really, the “kuffar” say it like that sometime because of something called ‘pronunciation’. The real joke is on those Muslims… or Moslems who are actually offended by the spelling.
Deuteronomy is written in the form of a huge speech by Moses.
Here is a great explanation by Rav Kook, a well known Torah scholar from generations ago:
Rabbi Kook on Deuteronomy
by Chanan Morrison
by Chanan Morrison
Unlike the other four books, Deuteronomy is largely a record of Moses' speeches, spoken in the first person to the people before his death. The Talmud affirms that this book is qualitatively different than the others. Moses wrote the other books of the Torah in God's name; Deuteronomy, on the other hand, Moses said on his own. (Megillah 31b)
The final book of the Pentateuch opens with the introductory observation, "These are the words that Moses spoke to all of Israel on the far side of the Jordan river...." (Deuteronomy 1:1)
Unlike the other four books, Deuteronomy is largely a record of Moses' speeches, spoken in the first person to the people before his death. The Talmud affirms that this book is qualitatively different than the others. Moses wrote the other books of the Torah in God's name; Deuteronomy, on the other hand, Moses said on his own. (Megillah 31b)
We cannot take this statement - Deuteronomy being Moses' own words - literally. Moses could not have composed this book on his own, for a prophet is not allowed to say in God's name what he did not hear from God. (Shabbat 104a) So, what does it mean that Moses said Deuteronomy "mipi atzmo" ("on his own")? In what way does this book differ from the other books of the Pentateuch?
The Talmud states that if we have two activities, where one is holier ("mekudash") while the other is more prevalent ("tadir"), the more prevalent activity takes precedence over the holier one. (Zevachim 90b) One might think that this ruling indicates that prevalence is greater or more important, and therefore comes first. In fact, the exact opposite is true. The subject with transitory sanctity contains a very high level of holiness; so high, in fact, that the world does not merit to benefit from this holiness on a permanent basis. Why then does the more common event take precedence? This is in recognition that we live in an imperfect world. We are more receptive to and influenced by lesser, more sustainable sanctity. In the future, however, the higher, transitory holiness will come first.
This distinction between mekudash and tadir illustrates the difference between the first and second set of tablets that Moses brought down from Mount Sinai. The first tablets were holier. They reflected the singular unity of the Jewish people at that time in history. "The people encamped - as one person, with one heart - opposite the mountain." (Exodus 19:2)
After the sin of the Golden Calf, however, the first tablets needed to be broken. Had they not been broken, the Jewish people would have warranted destruction. When the holy tablets were destroyed, the special unity of Israel also departed. This unity was only restored with the second covenant that they accepted upon themselves at Arvot Moav (the plains of Moab), from the Hebrew word arvut, meaning responsibility or accountability.
The exceptional holiness of the first tablets, and the special unity of Israel at Sinai, were too holy to maintain over time. They were replaced by less holy, but more attainable, substitutes - the second set of tablets, and the covenant at Arvot Moav. This was the crux of Moses' goal in the book of Deuteronomy: to prepare the people for the renewed covenant.
In the future, the first tablets, which now appear to be broken, will be restored. Israel will be ready for a higher, more fleeting holiness. Thus, the Holy Ark held both sets of tablets, each set for its appropriate time period.
After the sin of the Golden Calf, God offered to rebuild the Jewish people solely from Moses. Moses himself belonged to the elevated, transient holiness; he was unsullied by the sin of the Golden Calf. Yet Moses rejected God's offer. He decided to include himself within the constant holiness of Israel. This is the meaning of the assertion that Moses wrote Deuteronomy on his own: not that this book constituted his own words, but that it was Moses' decision to join with the level of Israel, and prepare the people for the more attainable holiness and covenant of Arvot Moav.
Moses' prophecy in Deuteronomy became the lower-level prophecy appropriate for all generations (nevua ledorot), and could therefore be committed to writing. He abandoned the sublime prophecy that cannot be confined to physical scrolls and books; he withdrew from his unique level, where "no other prophet arose in Israel like Moses". Instead, with the Book of D?varim, he initiated the form of prophecy that is applicable for all generations. He led the way for the other prophets and their books, as he predicted, "God will establish for you a prophet from your midst like me." (Deuteronomy 18:15) This is the significance of the Talmudic statement, "Had Israel not sinned, they would only have been given the Pentateuch and the Book of Joshua." (Nedarim 22b)
[Based on Shemuot Ri'iyah, Devarim 5689]
--------------------------------------------------------
Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
The final book of the Pentateuch opens with the introductory observation, "These are the words that Moses spoke to all of Israel on the far side of the Jordan river...." (Deuteronomy 1:1)
Unlike the other four books, Deuteronomy is largely a record of Moses' speeches, spoken in the first person to the people before his death. The Talmud affirms that this book is qualitatively different than the others. Moses wrote the other books of the Torah in God's name; Deuteronomy, on the other hand, Moses said on his own. (Megillah 31b)
We cannot take this statement - Deuteronomy being Moses' own words - literally. Moses could not have composed this book on his own, for a prophet is not allowed to say in God's name what he did not hear from God. (Shabbat 104a) So, what does it mean that Moses said Deuteronomy "mipi atzmo" ("on his own")? In what way does this book differ from the other books of the Pentateuch?
The Talmud states that if we have two activities, where one is holier ("mekudash") while the other is more prevalent ("tadir"), the more prevalent activity takes precedence over the holier one. (Zevachim 90b) One might think that this ruling indicates that prevalence is greater or more important, and therefore comes first. In fact, the exact opposite is true. The subject with transitory sanctity contains a very high level of holiness; so high, in fact, that the world does not merit to benefit from this holiness on a permanent basis. Why then does the more common event take precedence? This is in recognition that we live in an imperfect world. We are more receptive to and influenced by lesser, more sustainable sanctity. In the future, however, the higher, transitory holiness will come first.
This distinction between mekudash and tadir illustrates the difference between the first and second set of tablets that Moses brought down from Mount Sinai. The first tablets were holier. They reflected the singular unity of the Jewish people at that time in history. "The people encamped - as one person, with one heart - opposite the mountain." (Exodus 19:2)
After the sin of the Golden Calf, however, the first tablets needed to be broken. Had they not been broken, the Jewish people would have warranted destruction. When the holy tablets were destroyed, the special unity of Israel also departed. This unity was only restored with the second covenant that they accepted upon themselves at Arvot Moav (the plains of Moab), from the Hebrew word arvut, meaning responsibility or accountability.
The exceptional holiness of the first tablets, and the special unity of Israel at Sinai, were too holy to maintain over time. They were replaced by less holy, but more attainable, substitutes - the second set of tablets, and the covenant at Arvot Moav. This was the crux of Moses' goal in the book of Deuteronomy: to prepare the people for the renewed covenant.
In the future, the first tablets, which now appear to be broken, will be restored. Israel will be ready for a higher, more fleeting holiness. Thus, the Holy Ark held both sets of tablets, each set for its appropriate time period.
After the sin of the Golden Calf, God offered to rebuild the Jewish people solely from Moses. Moses himself belonged to the elevated, transient holiness; he was unsullied by the sin of the Golden Calf. Yet Moses rejected God's offer. He decided to include himself within the constant holiness of Israel. This is the meaning of the assertion that Moses wrote Deuteronomy on his own: not that this book constituted his own words, but that it was Moses' decision to join with the level of Israel, and prepare the people for the more attainable holiness and covenant of Arvot Moav.
Moses' prophecy in Deuteronomy became the lower-level prophecy appropriate for all generations (nevua ledorot), and could therefore be committed to writing. He abandoned the sublime prophecy that cannot be confined to physical scrolls and books; he withdrew from his unique level, where "no other prophet arose in Israel like Moses". Instead, with the Book of D?varim, he initiated the form of prophecy that is applicable for all generations. He led the way for the other prophets and their books, as he predicted, "God will establish for you a prophet from your midst like me." (Deuteronomy 18:15) This is the significance of the Talmudic statement, "Had Israel not sinned, they would only have been given the Pentateuch and the Book of Joshua." (Nedarim 22b)
[Based on Shemuot Ri'iyah, Devarim 5689]
--------------------------------------------------------
Chanan Morrison, of Mitzpeh Yericho, runs a website (RavKook.n3.net) dedicated to presenting the Torah commentary of Rabbi Avraham Yitzchak HaCohen Kook, first Chief Rabbi of Eretz Yisrael, to the English-speaking community.
Have a great day every one.
Protected_Diamond
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Whats Judaism all about? How come all the men always wear black? Is that part of your religion?
rav
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Shalom (Peace), first of all can you be a bit less vague in the opening statement of your post? What part of Judaism do you want to know all about? About wearing black; black is the absense of color and very modest, therefore since many Haredi (Very Orthodox) Jews wish to be very modest, black, in their opinion is the best color to wear. Do I where black, white or grey all of the time? No. Do many Jews believe that wearing modest colors is a good thing to do? Yes.
I hope this helps!
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Abu Zakariya
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Is it true that women arent allowed to read the Gemora?
Can Jews eat parts of the pig in certain circumstances?
What exactly happened on the day God rested, did anything special happen with the Jews during that period?
Is it true that Maimonides said that women should preferably, in some cases, cover their faces?
Do religious Jews not pronounce the name of Jesus so his memory will be erased?
(The reason I ask all of this is because I've just listened to an interview with someone that worked in a synagogue and these issues came up).
Can Jews eat parts of the pig in certain circumstances?
What exactly happened on the day God rested, did anything special happen with the Jews during that period?
Is it true that Maimonides said that women should preferably, in some cases, cover their faces?
Do religious Jews not pronounce the name of Jesus so his memory will be erased?
(The reason I ask all of this is because I've just listened to an interview with someone that worked in a synagogue and these issues came up).
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I have a copy of the commentary on Torah by Nachmanides (Ramban) and I also have c opy of book called "Exploring Rabbinic Literature" by Michel Shekal. Being a Moslem, I actually fascinated by Jewish will to survive in the hostile world all around them and against all odds.
I started buying books on them on various aspects of their lives like Politics, Religion, Laws & Doctrines, religious persecutions and struggles. On one hand, I found them to be time-hardened people who only survived through their agonizing struggle and people like Johannan Ben Zakai who, calculating that they Jews will die, changed sides but did a great service to Judaism.
On the other hand they also had their darkest hours in the shape of Shabbatai Zevi who was, according to Jews was the promised and much awaited Messiah that would take them to glory - Same gentleman embraced Islam and left hordes of Jews crying over it - Judaic nation was bewildered.
The only thing I never would understand that despite of the fact that they had gone through various atrocities, persecutions and wanderings, pogroms and Holocausts, they NEVER learned the value of human life.
I mean if a nation that has gone through such hardships should have loved humanity more than anything else and should have appreciated the value of life, instead they are doing the same to Palestinian Arabs, what the European nations and Christianity did to them - Don't you think this looks very ugly especially the "Holocaust survivors" keeping their mouths shut over this human catastrophe???
I started buying books on them on various aspects of their lives like Politics, Religion, Laws & Doctrines, religious persecutions and struggles. On one hand, I found them to be time-hardened people who only survived through their agonizing struggle and people like Johannan Ben Zakai who, calculating that they Jews will die, changed sides but did a great service to Judaism.
On the other hand they also had their darkest hours in the shape of Shabbatai Zevi who was, according to Jews was the promised and much awaited Messiah that would take them to glory - Same gentleman embraced Islam and left hordes of Jews crying over it - Judaic nation was bewildered.
The only thing I never would understand that despite of the fact that they had gone through various atrocities, persecutions and wanderings, pogroms and Holocausts, they NEVER learned the value of human life.
I mean if a nation that has gone through such hardships should have loved humanity more than anything else and should have appreciated the value of life, instead they are doing the same to Palestinian Arabs, what the European nations and Christianity did to them - Don't you think this looks very ugly especially the "Holocaust survivors" keeping their mouths shut over this human catastrophe???
rav
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Shalom (Peace) Abu Zakariya,
It would depend who you ask. The Rambam (i.e. Maimonides) states (Hilkhot Talmud Torah 1:13), that women can indeed learn Gemara, however, their fathers are not aloud to teach them. Other Rabbi's may disagree and say that women should focus on seforim that have to do with their role in a family marriage; whatever that may be.
Jews cannot eat pork, however, what circumstances are you speaking about? If a man is dying of hunger, he is aloud to eat unkosher food, just like you can break the Sabbath to save lives etc.
It is a complicated concept. The way I look at it is through an analogy that the Sabbath is like the afterlife. Your deeds are done on earth, and then in heaven you benefit the reward from your deeds on earth. Therefore, you cannot accomplish mitzvot in heaven.
During the Sabbath you cannot cook, or turn off a light, or finish a buissness deal, so therefore, what you did during the week to prepare, is what you get on the Sabbath. If you did not prepare food for all three meals, sorry, no cooking on that stove, so your benefit from what you did before the Sabbath. Jews however do not believe G-d actually "rested", but it is a term. Just like we do not believe computers actually "do not like" software, as that is just a term as well.
I'm afraid I do not know if he ever said such a thing, or if it is recorded in his seforim. If you could tell me where you read it, I could look it up. I believer that covering the hair has been the issue though, not really the face.
Very religious Jews do not pronounce the names of idols or other pagan gods. Jesus is one of them. I have no problem saying the name Jesus, however the name and the person has not exactly positivly effected the Jewish community in regards to how his followers have treated Jews throughout history.
Shalom (Peace) silkworm,
Interesting. Is your Ramban (Nachmanides) Torah commentary the one published by Artscroll?
Well, he did not exactly change sides. What he did was compromise with Vespasian, whom he predicted would be the Emperor, and established a Torah community in Yavneh to sustain Judaism during such a difficult period of time.
Well actually that is a bit of a tainted picture of Shabbatai Tzvi. The majority of Jews rejected him as the Moshiach (Messiah) and his conversion to Islam was because the sultan's physician, someone who converted away from Judaism, advised him to convert to Islam. It had a lot more to do with politics than religious belief. But either way, he is viewed as Jesus is according to Judaism, which is a false prophet.
Your first of all equating Judaism with the actions of Israel, a secular democratic state that is not run by Jewish law. Therefore, your conclusion is a bit wrong. I feel sorry for the Palestinians and what they have had to go through, and I believe in the moderate approach to this conflict, and I urge you to take such an approach as well. I condemn all murder and all fighting as unjustified. It only leads from one response to another, to another etc. Israel as a nation exists and its policies are not always correct and the Palestinians exist, and their policies are not always correct either.
But either way let us look at this objectivly, genocide is not occuring in the Palestinian territories. In one month more in Darfur were killed than in all of Palestine-Israel during the intafada. I believer around 4,000 Palestinians have died and 1,000 Israeli's. It however has nothing to do with Judaism and Islam in my belief, no matter how many Muslims want everyone to believe in such a delusion.
It would depend who you ask. The Rambam (i.e. Maimonides) states (Hilkhot Talmud Torah 1:13), that women can indeed learn Gemara, however, their fathers are not aloud to teach them. Other Rabbi's may disagree and say that women should focus on seforim that have to do with their role in a family marriage; whatever that may be.
Jews cannot eat pork, however, what circumstances are you speaking about? If a man is dying of hunger, he is aloud to eat unkosher food, just like you can break the Sabbath to save lives etc.
It is a complicated concept. The way I look at it is through an analogy that the Sabbath is like the afterlife. Your deeds are done on earth, and then in heaven you benefit the reward from your deeds on earth. Therefore, you cannot accomplish mitzvot in heaven.
During the Sabbath you cannot cook, or turn off a light, or finish a buissness deal, so therefore, what you did during the week to prepare, is what you get on the Sabbath. If you did not prepare food for all three meals, sorry, no cooking on that stove, so your benefit from what you did before the Sabbath. Jews however do not believe G-d actually "rested", but it is a term. Just like we do not believe computers actually "do not like" software, as that is just a term as well.
I'm afraid I do not know if he ever said such a thing, or if it is recorded in his seforim. If you could tell me where you read it, I could look it up. I believer that covering the hair has been the issue though, not really the face.
Very religious Jews do not pronounce the names of idols or other pagan gods. Jesus is one of them. I have no problem saying the name Jesus, however the name and the person has not exactly positivly effected the Jewish community in regards to how his followers have treated Jews throughout history.
Shalom (Peace) silkworm,
Interesting. Is your Ramban (Nachmanides) Torah commentary the one published by Artscroll?
Well, he did not exactly change sides. What he did was compromise with Vespasian, whom he predicted would be the Emperor, and established a Torah community in Yavneh to sustain Judaism during such a difficult period of time.
Well actually that is a bit of a tainted picture of Shabbatai Tzvi. The majority of Jews rejected him as the Moshiach (Messiah) and his conversion to Islam was because the sultan's physician, someone who converted away from Judaism, advised him to convert to Islam. It had a lot more to do with politics than religious belief. But either way, he is viewed as Jesus is according to Judaism, which is a false prophet.
Your first of all equating Judaism with the actions of Israel, a secular democratic state that is not run by Jewish law. Therefore, your conclusion is a bit wrong. I feel sorry for the Palestinians and what they have had to go through, and I believe in the moderate approach to this conflict, and I urge you to take such an approach as well. I condemn all murder and all fighting as unjustified. It only leads from one response to another, to another etc. Israel as a nation exists and its policies are not always correct and the Palestinians exist, and their policies are not always correct either.
But either way let us look at this objectivly, genocide is not occuring in the Palestinian territories. In one month more in Darfur were killed than in all of Palestine-Israel during the intafada. I believer around 4,000 Palestinians have died and 1,000 Israeli's. It however has nothing to do with Judaism and Islam in my belief, no matter how many Muslims want everyone to believe in such a delusion.
Abu Zakariya
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Well, this women that worked at the synagogue said that someone told her that in the Gemora (which her Rabbi had forbidden her to read) it is stated that some specific parts of the pig are allowed for Jews. She asked her Rabbi about this and was told that this is true. It seemed strange to me so I thought that maybe this was, if true (which I guess it isn't), maybe it was only in certain circumstances.
But this doesn't answer my question at all. What exactly happened that day with the Jews and what did God do during that period?
I did a google search and found this quote:
hilkhot ishut 24:12:
ואיזו היא דת יהודית, הוא מנהג הצניעות שנהגו בנות ישראל, ואלו הן הדברים שאם עשת אחד מהן עברה על דת יהודית: יוצאה לשוק או למבוי מפולש וראשה פרוע ואין עליה רדיד ככל הנשים, אע"פ ששערה מכוסה במטפחת
a gloss on "רדיד" from the hagahot maymuniyot (note 6) confirms:
תרגום ירושלמי של צעיף רדיד
I don't understand this obviously, but some guy quoted it in a context of saying that Maimonides was of the opinion that the face should be covered at certain times. Maybe you could clarify what it says?
Grace Seeker
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I think Rav answered it in saying that God didn't really "rest", that it is just an expression. God had done creative acts the first 6 days, and having completed creating the world he "rested" from that action. From a Christian perspective, I could say that having completed the world in six days of creation, that on the seventh day God did what he has continued to do every day since. He has been God and hold all things together in his being maintaining his creation. Whether that parallels the Jewish understanding I can't say, but maybe that will help you.
I think I can safely speak to the other part that you didn't feel was addressed: "Jews" as a group didn't exist at the time, because Adam and Eve were the only people on the earth on the 7th day of creation.
Abu Zakariya
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Grace Seeker
Are you sure that according to Jewish belief, Jewish souls hadn't been created on the seventh day?
To clarify what I'm asking about maybe I should explain why I am asking. I've heard that what is meant by rested is that God left this world so to speak. And so He had to give the Jews special powers during this period. Is there any truth to this?
I don't want to simply accept what I heard, I'd rather have someone explain it or expose it as a lie if it is.
Are you sure that according to Jewish belief, Jewish souls hadn't been created on the seventh day?
To clarify what I'm asking about maybe I should explain why I am asking. I've heard that what is meant by rested is that God left this world so to speak. And so He had to give the Jews special powers during this period. Is there any truth to this?
I don't want to simply accept what I heard, I'd rather have someone explain it or expose it as a lie if it is.
Grace Seeker
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And I must let one of our Jewish brothers answer that specific of a question for you. I can only tell you that I have never heard such things in Christian circles, but that doesn't mean they wouldn't exist in some Jewish source I am unfamiliar with.
rav
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Shalom,
I’m afraid that I have never met one Rabbi (in any movement) who has not allowed a woman to read the Talmud. It may be discouraged in very ultra-orthodox circles, however, as I showed before; the Rambam rules that woman can indeed learn Gemara, just not from their actual fathers.
Anyway, I have never heard of being able to eat any specific part of a pig before.
It basically says, “And this is the Jewish belief, it is the custom of modesty that the daughters of Israel are accustomed to”… and then goes onto to say: “going out to the market or entering and a dishelmed head… shallowness in all the women, even though that the hair is covered in a head scarf” Its a rough translation because it is using a type of how would I put this "jargon". However, he is saying that women who have not covered there face can be considered shallow even though the hair is covered. I don't have the actual text in my home so I am relying on the text your presenting, but I believe it this was a minority opinion of some kind, and I’m not sure what source he actually brings up in this specific sefer.
I’m not exactly sure where you heard that from, but I have never heard of such a concept. Judaism teaches that G-d has never left the world. Especially since Adam and Eve the only two humans on earth after the seventh day were not Jewish. The first Jew according to Judaism was Abraham; so therefore, there were no “Jews” before that.
Can you tell me where you heard such a story?
I’m afraid that I have never met one Rabbi (in any movement) who has not allowed a woman to read the Talmud. It may be discouraged in very ultra-orthodox circles, however, as I showed before; the Rambam rules that woman can indeed learn Gemara, just not from their actual fathers.
Anyway, I have never heard of being able to eat any specific part of a pig before.
It basically says, “And this is the Jewish belief, it is the custom of modesty that the daughters of Israel are accustomed to”… and then goes onto to say: “going out to the market or entering and a dishelmed head… shallowness in all the women, even though that the hair is covered in a head scarf” Its a rough translation because it is using a type of how would I put this "jargon". However, he is saying that women who have not covered there face can be considered shallow even though the hair is covered. I don't have the actual text in my home so I am relying on the text your presenting, but I believe it this was a minority opinion of some kind, and I’m not sure what source he actually brings up in this specific sefer.
I’m not exactly sure where you heard that from, but I have never heard of such a concept. Judaism teaches that G-d has never left the world. Especially since Adam and Eve the only two humans on earth after the seventh day were not Jewish. The first Jew according to Judaism was Abraham; so therefore, there were no “Jews” before that.
Can you tell me where you heard such a story?
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Abu Zakariya
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I heard this in an interview with a lady that used to work in a synagogue in Sweden. This synagogue taught these things.
rav
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Is there a link to the interview, so I could see it? The concpets brought up in that interview, are obviosuly not Jewish ones, and many synagogues claim to be "Jewish", yet today, many do not follow the Torah and employ atheistic or pagan concepts, and of course these are not viewed as real "synagogues" at all.
Abu Zakariya
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The interview is in Swedish (so I doubt you will understand it, but I will link to it if you still want it), you can read about the synagogues here:
http://en.wikipedia.org/wiki/History_of_the_Jews_in_Sweden#Today
Quote:
Synagogues can be found in Stockholm (which has 2 Orthodox and 1 Conservative temple), Göteborg (an Orthodox and a Conservative synagogue), Malmö (an Orthodox synagogue) and in Norrköping (although the Norrköping community is too small to perform regular services).
She was active in the one in Malmö (it is Orthodox).
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