| Modern Orthodox Judaism |
Article Index for Modern |
Website Links For Modern |
Information AboutModern Orthodox Judaism |
| CATEGORIES ABOUT MODERN ORTHODOX JUDAISM | |
| modern orthodox judaismmodern orthodox judaism | |
| jews and judaism-related controversies | |
| judaism in the united states | |
| orthodox judaism | |
|
Modern Orthodox Judaism (or '''Modern Orthodox''', also known as '''Modern Orthodoxy''' and sometimes abbreviated as "'''MO'''") is a movement within Orthodox Judaism that attempts to synthesize Traditional Observance and Values with the Secular Modern World . It is broadly defined as the effort to adapt Orthodox Judaism to Modernity and to avoid the social and/or cultural isolation which living in strict accordance with Halakha would seem to impose {Link without Title} . In the United States , and the Western World , "Centrist Orthodoxy" is the prevalent form of Modern Orthodoxy — underpinned by the philosophy of '' Torah Umadda '' ("Torah and Knowledge/Science"), generally associated with Yeshiva University . In Israel , the Religious Zionist Movement and Mizrachi are dominant. Although Centrist Orthodoxy and Religious Zionism are not identical, they share many of the same values and many of the same adherents {Link without Title} . PHILOSOPHY Modern Orthodoxy comprises a fairly broad spectrum of movements each drawing on several distinct, though related, philosophies, which in some combination provide the basis for all variations of the movement today; these are discussed in detail below. In general, Modern Orthodoxy holds that Jewish Law is normative and obligatory, while simultaneously attaching a positive value to interaction with the modern world. In this view, Orthodox Judaism can “be enriched” by its intersection with modernity; further, “modern society creates opportunities to be productive citizens engaged in the Divine work of Transforming The World To Benefit Humanity ”. At the same time, in order to preserve the integrity of Halakha , any area of “powerful inconsistency and conflict” between Torah and modern culture must be avoided. {Link without Title} . Roots Modern Orthodoxy traces its roots to the works of Rabbi s Azriel Hildesheimer (1820-1899) and Samson Raphael Hirsch (1808-1888). Both are regarded as pioneering, having made distinct Philosophic and Pragmatic contributions. Their impact manifested initially in the the sociological and religious condition of Western European Jewry, but is today felt worldwide. See Further Discussion in the Hildesheimer article. Torah im Derech Eretz Hirsch’s '', the movement directly descended from Hirsch’s Frankfurt community, regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further Below . Hildesheimer's pragmatism Hildesheimer, often described as "the pragmatist rather than the philosopher", undertook a variety of actions which position him as a modernizer of Orthodox Judaism, and which have become institutionalized in Modern Orthodoxy His approach may be defined as "Cultured Orthodox" and as representing "[u nconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in the faith and traditions of Judaism" [http://www.yutorah.org/_shiurim/%2FTU9%5FShapiro%2Epdf]. He established Jewish education for males and females, which included both religious and secular studies. His was the first Orthodox Rabbinical Seminary in Germany to incorporate modern Jewish studies, secular studies and academic scholarship in its curriculum. Not being a sectarian, Hildesheimer worked with communal leaders, even non-Orthodox ones, on issues that affected the community, such as anti-Semitism and Ritual Slaughter . He also maintained traditional Jewish attachments to the Land Of Israel and worked with the non-Orthodox on its behalf. Torah Umadda '' Torah Umadda '' (תורה ומדע - "Torah and secular knowledge") is a Paradigm of Modern Orthodoxy related to Hirsch's ''Torah im Derech Eretz''; see Below for a comparison of the two approaches. Torah Umadda entails a philosophy concerning the secular world and Judaism, and in particular secular knowledge and Jewish knowledge. It envisions a Personal (as opposed to Theoretical ) " Synthesis " between Torah scholarship and Western, secular scholarship, entailing, also, positive involvement with the broader community. The resultant mode of Orthodox Judaism is referred to as " Centrist Orthodoxy ". The philosophy, as formulated today, is to a large extent a product of the teachings and philosophy of , while Torah Umadda remains closely associated with Yeshiva University. Religious Zionism Religious Zionism is a third movement within Modern Orthodoxy, and is the dominant Modern Orthodox paradigm in Israel . The movement, and its adherents, are also described via the adjective "''Dati Leumi''" (דתי לאומי, "National Religious"). The ideological basis for the National Religious was largely founded by, and based on the teachings of Rabbi Abraham Isaac Kook ( 1864 – 1935 ) {Link without Title} . “Rav Kook” saw Zionism as a part of a divine scheme finally to result in the resettlement of the Jewish people in its homeland, bringing salvation ("Geula") to the Jewish people, and the entire world. In Rav Kook’s thought ''Kodesh'' and ''Chol'' (sacred and profane) play an extremely important role. Here, ''Kodesh'' is the inner ''taam'' (reason) of reality and the meaning of existence while ''Chol'' is that which is detached from ''Kodesh'' and is without any meaning; Judaism, then, is the vehicle "whereby we sanctify our lives, and attach all the practical, secular elements of life to spiritual goals which reflect the absolute meaning of existence - God Himself" {Link without Title} . Those to the right of Religious Zionism - sometimes referred to as "Chardal" (חרד״ל: an abbreviation for "''. :See also '' Mizrachi ''; '' Bnei Akiva ''; '' Mafdal ''; '' Hesder ''; '' Gush Emunim ''. COMPARISON WITH OTHER MOVEMENTS Various, highly differing views are offered under the banner of Modern Orthodoxy, ranging from traditionalist to revisionist. In addition, some elements of Haredi Judaism ("Ultra-Orthodox Judaism") appear to be more receptive to messages that have traditionally been part of the Modern-Orthodox agenda. At the same time, Modern Orthodoxy’s left wing may appear to align with more traditional elements of Conservative Judaism. Thus, in clarifying its position, it is useful to discuss Modern Orthodoxy with reference to other movements in Judaism. Haredi Judaism See also under Centrist Orthodoxy and Divine Providence for further elaboration of the differences discussed here. Although there is some question as how precisely to define the distinction between Modern Orthodoxy and Haredi Judaism , there is basic agreement that they may be distinguished on the basis of three major Characteristic s: {Link without Title}
A fourth difference suggested, relates to the acceptability of are, in fact, "relaxed," as opposed to moderate, see Below under ''Criticism''.) Neo-Orthodoxy , the movement directly descended from Hirsch’s Frankfurt community, is often regarded as positioned, ideologically, outside of contemporary Modern Orthodoxy. In general, both communities have combined Torah and secular knowledge in contemporary western life. Neo-Orthodoxy, however, has done so in a more qualified fashion, emphasizing that followers must exercise caution in engagements with the secular world. Philosophical distinctions, though subtle, manifest in markedly divergent religious attitudes and perspectives. In fact, Shimon Schwab , second Rabbi of this community in the United States, is described as being "spiritually very distant" from Yeshiva University and Modern Orthodoxy. Neo-Orthodoxy differs from Modern Orthodoxy, and particularly Centrist Orthodoxy, on three counts.
Conservative Judaism In some areas, Modern Orthodoxy’s left wing appears to align with more traditional elements of ism. See further on the Orthodox View and the Conservative View . Modern Orthodoxy clearly differs from the approach of Reform Judaism and Reconstructionist Judaism , which do not consider ''halakha'' to be obligatory. RIGHT AND LEFT Modern forms of textual criticism Some Modern Orthodox scholars may acknowledge insights provided by some tools of modern textual criticism into Judaism's sacred works and Rabbinic Literature . However, it also maintains that the Torah is of divine origin, and has been transmitted with almost perfect fidelity from the time of Moses until today. Modern Orthodox Jews often study academic biblical criticism but rely on traditional authorities for normative interpretation of the Torah. The Documentary Hypothesis is only of academic interest for observance. Modern Orthodoxy is ambivalent, at best, about the use of academic criticism for other books of the Hebrew Bible because if one allows these techniques to be used here, one might then be tempted to eventually look at the Torah in this light as well. Orthodox Judaism makes clear distinctions between the books of the Hebrew Bible , holding that the first five books - the Torah - are of a special nature, being directly dictated by God to Moses on Mount Sinai. The rest of the books of the Bible, the ''Neviim'' ("Prophets") and ''Ketuvim'' ("Writings") are also considered holy, but are less direct transcriptions of God's will. As such some forms of higher criticism of these book are sometimes considered acceptable. A certain amount of Modern Orthodox acceptance of higher criticism for non-Torah books of the Bible can be found in the Soncino Books of the Bible series, and in the ''Pentateuch and Haftarah'' by Rabbi Joseph H. Hertz , both works which are widely used in the Modern Orthodox community. CRITICISM Generalisations concerning Modern Orthodoxy are difficult to draw, and, as such, any Criticism may be aimed at a Straw Man . This section deals with criticism relating to standards of observance and to social issues; as regards its Philosophy see "Criticism" under Torah Umadda . Standards of observance There is an often cited contention that Modern Orthodoxy has lower standards of observance of Traditional Jewish Laws And Customs than other branches of Orthodox Judaism This view is largely anecdotal, and is based on individual behaviour, as opposed to any formal, institutional position [http://yuweb.addr.com/v63i9/news/edah.shtml : “There are at least two distinct types of Modern Orthodox.. One is philosophically or ideologically modern, while the other is more appropriately characterized as behaviorally modern… philosophically Modern Orthodox would be those who are meticulously observant of Halakhah but are, nevertheless, philosophically modern….The behaviorally Modern Orthodox, on the other hand, are not deeply concerned with philosophical ideas... by and large, they define themselves as Modern Orthodox [either in the sense that they are not meticulously observant in reference to… right-wing Orthodoxy.” [http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print ; see also [http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118]. Introduction of "reforms" Whereas the Modern Orthodox position is (generally) presented as "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah" {Link without Title} , '', in adapting Judaism to the needs of the Modern World . Note that claims of this nature have been commonplace within Orthodox Judaism since the first "reforms" of Samson Raphael Hirsch and Azriel Hildesheimer . Thus, in Europe of the early 1800s, all of Judaism that differed from the strictest forms present at the time was called "Reform". Then, as now, Modern Orthodoxy took pains to distance its "reforms" - those which could be justified as based on the Shulkhan Arukh and Poskim – from those of the Reform movement, which could not. :"It is foolish to believe that it is the wording of a prayer, the notes of a synagogue tune, or the order of a special service, which form the abyss between and Modern Orthodoxy ... It is not the so-called Divine Service which separates us, it is the theory - the principle faithfulness to Jewish Law ... if the Torah is to you the Law of God how dare you place another law above it and go along with God and His Law only as long as you thereby "progress" in other respects at the same time?" (''Religion Allied to Progress'', Samson Raphael Hirsch ) :See further under '' Torah Im Derech Eretz ''; '' Torah Umadda ''. Difficulties inherent Some observe that the ability of Modern Orthodoxy to attract a large following and maintain its strength as a movement is, Ironically , inhibited by the fact that it embraces Modernity - its '' Raison D'être '' - and that it is highly Rational and Intellectual .
IMPORTANT FIGURES Many Orthodox Jews find the intellectual engagement with the modern world as a virtue. Examples of Orthodox Rabbis who promote this worldview include:
MODERN ORTHODOX ADVOCACY GROUPS There are a few organizations dedicated to furthering Modern Orthodoxy as a religious trend: The largest and oldest are the Orthodox Union (Union of Orthodox Jewish Congregations of America), which sponsors youth groups, kashrut supervision, and many other activities and its rabbinic counterpart, the Rabbinical Council Of America (RCA). Both have Israel and diaspora (outside the land of Israel) programs.
SEE ALSO
SELECTED MODERN ORTHODOX CONGREGATIONS
EXTERNAL LINKS AND REFERENCES
RESOURCES
|
|
|