Jewry and the System: Difference between revisions

Prior to the advent of the System, the world struggled with the slow failure of the State of Israel. As skirmishes and battles drifted closer to and further away from war and accusations of genocide were levied to greater and lesser effect, many disaffected Jews, particularly of the younger generation, began to move away. This slow wave of Mizrahi Jews formed the foundation to what was later colloquially known as the Second Diaspora: a dispersing of Jews based on the idea of a Holy Land being spoiled by implementation. Two of these immigrants, Rachel Yaffe and Isaiah "Shai" Hadje, moved separately to the East Coast of the now-diminished United States and met in Pittsburgh, where they began a small family; some decades later, [[Michelle Hadje|Michelle Rachel Hadje]] was born and went on to, through her [[Cladist|up-trees]], helped guide the System into what it became as one of the largest consciousness-uploading systems available to humanity.

This in turn led to the formation of the Association of New Reform Congregations, which served both as an organizational entity behind these congregations and an ordination (''semikha'') organization, with the primary organizational work, [[What Right Have I]]'s ''[[Mishkan HaNetzach]]'', being a living text that defined the growing movement. They were anti-Zionist, environmentalist, leaned socialist, and viewed the System as a chance to continue in their work of ''tikkun olam.'' Some viewed the System as The World to Come, but this idea never gained majority traction.

One benefit of this growth was the fact that this strand of Judaism was particularly focused on a multimodal approach, engaging with Jews both embedded and embodied. With a sizable representation sys-side and as other forms of [[infolife]], those who engaged with Judaism after uploading or as [[memorial uploads]] provided a perpetual anchor of effectively immortal membership. This was the key differentiator at first between the Reform and New Reform movements, given the disagreements on mitzvot as they applied sys-side/in Netspace, particularly surrounding kashrut and sacred objects such as a [[wikipedia:Torah_scroll|sifrei Torah]] or the klaf inside [[wikipedia:Mezuzah|mezuzot]], though the differences have grown over time.

One of the most widely read works of writing sys-side was [[the Bălan clade]]'s ''An Expanded History of Our World'', which in turn was part of the larger work, ''[[On the Origins of Our World]]'', along with [[May Then My Name|May Then My Name Die With Me]] of [[the Ode clade]]'s ''An Expanded Mythology of Our World''. While much of the popularity may be chalked up to the Pilgrim's Progress Effect (that being a book that everyone feels obligated to own regardless of having actually read it), it remained a highly influential work.

Within the ''History'' and its chapter on Jewery in the System, the Bălans describe the situation thus:<blockquote>It is crucial that one understand that the System is an intrinsically Jewish enterprise. That is not to say that its demographics are skewed, nor that the institutions of Judaism hold particular sway over the System's development, but rather that the timeliness of the endeavor aligned and resonated with the Jewish world.</blockquote>This brought to the fore in the collective subconscious the self-reinforcing idea that there is a linkage, however loose, between the early development of the System and Jewish culture, history, and worldview. This led in turn to several papers dedicated to either confirming or refuting this idea. Regardless of the outcome of these papers, however, the conversation was cemented in place, and cropped up often on historical, cultural, and religious feeds in the Perisystem.