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Modern Orthodoxy draws on several teachings and philosophies, and thus assumes various forms. In the United States , and generally in the Western World , "Centrist Orthodoxy" — underpinned by the philosophy of '' Torah Umadda '' ("Torah and Knowledge/Science) — is prevalent. In Israel, Modern Orthodoxy is dominated by Religious Zionism ; however, although not identical, these movements share many of the same values and many of the same adherents http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118#continue. 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 below. In general, Modern Orthodoxy holds that Jewish Law is Normative and binding, 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. http://shma.com/feb01/berman.htm. Modern Orthodoxy, additionally, assigns a central role to the "People of Israel" Rabbi Norman Lamm: Some Comments on Centrist Orthodoxy . Modern Orthodoxy, in general, places a high National , as well as religious, significance on the State Of Israel , and Modern Orthodox institutions and individuals are, typically, Zionist in orientation. An additional manifestation is that involvement with non-orthodox Jews will extend beyond " Outreach " to continued institutional relations and cooperation; see Further under ''Torah Umadda''. Roots Modern Orthodoxy traces its roots to the works of Rabbi s Azriel Hildesheimer (1820-1899). He is regarded as pioneering, having made distinct Philosophic and Pragmatic contributions. Modern Orthodoxy also traces its roots to Samson Raphael Hirsch (1808-1888). This, however, is controversial, with some Hirsch scholars arguing that Hirschian philosophy is deeply at odds with that of Modern Orthodoxy Elias, The Nineteen Letters, Introduction . See Further Discussion in the Hildesheimer article. Torah im Derech Eretz Hirsch’s ''s as well as to (German) literature, Philosophy and culture. Torah im Derech Eretz remains influential to this day in all branches of Orthodox Judaism. Note that , the movement descended from Hirsch’s Frankfurt community regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further Below . Hildesheimer's pragmatism Azriel Hildesheimer , along with Rabbi Hirsch, was insistent that for Orthodox Jews living in the west, there was no possibility to segregate oneself behind ghetto walls. On the contrary, modern Jewish education, must teach Jews how best to confront and deal with modernity in all of its aspects http://www.yutorah.org/_shiurim/%2FTU9%5FShapiro%2Epdf. His approach, "Cultured Orthodoxy", was defined as representing "unconditional 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 was, however, "the pragmatist rather than the philosopher", and it is his actions, rather than his philosophy, which have become institutionalized in Modern Orthodoxy http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print, and through which his influence is still felt.
Torah Umadda ''". This philosophy, as formulated today, is to a large extent a product of the teachings and philosophy of HaRav , while Torah Umadda remains closely associated with Yeshiva University. Torah Umadda is related to Hirsch's ''Torah im Derech Eretz'', but see Below for a comparison between the two. Religious Zionism Modern Orthodoxy draws on the teachings of Rabbi Abraham Isaac Kook ( 1864 – 1935 ) - both as regards its views on Jewish Peoplehood and as regards the interaction with the secular world. “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 - G-d Himself" http://www.vbm-torah.org/archive/rk1-kook.htm]. In . :See also '' Mizrachi ''; '' Bnei Akiva ''; '' National Religious Party ''; '' Hesder ''; '' Mechina ''; '' Gush Emunim ''; '' Torat Eretz Yisrael ''. 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: http://www.edah.org/backend/JournalArticle/4_1_waxman.pdf #Modern Orthodoxy adopts a relatively inclusive attitude stance toward society in general, and the larger Jewish community in particular. #Modern Orthodoxy is, in comparison, accommodating, “if not welcoming” to Modernity , general scholarship and Science . #Modern Orthodoxy is almost uniformly receptive toward Israel and Zionism , viewing the State Of Israel (in addition to the Land Of Israel ) as having inherent religious significance. A fourth difference suggested, relates to the acceptability of Moderation within Jewish Law . Both Modern Orthodoxy and Ultra Orthodoxy regard ''Halakha'' as Divine in origin, and as such, no position is assumed without justification in the Shulkhan Arukh and in the Acharonim . The movements differ, however, in their approach to strictures (''chumras'') and leniencies (''kulas'').
(As to the contention that Modern Orthodoxy's standards of observance of Halakha are, in fact, "relaxed," as opposed to moderate, see Below under ''Criticism''.) Neo-Orthodoxy/Torah Im Derech Eretz , 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 Joseph Elias, Introduction to "The Nineteen Letters", Feldheim.
Religious Zionism Religious Zionism is a movement within Judaism which often overlaps with Modern Orthodoxy. Religious Zionism embraces the idea of Jewish national sovereignty, often in connection with the belief in the ability of the Jewish people to bring about a Redemptive State through natural means, and often attributing religious significance to the modern State Of Israel . This attitude is rejected by most Haredim, but not all (particularly the Hardal movement). Thus, Religious Zionism encompasses many Modern Orthodox and Conservative Jews, as well as some Haredim, and, therefore, a wide spectrum of religious views. In Federation, ''Neemanei Torah V’Avoda'', the Meimad political party, and the Shalom Hartman Institute (some would include Yeshivat Har Etzion and Yeshivat Hamivtar / Ohr Torah Stone Institutions ). In practice though, except at their extremes, the differences between Religious Zionism and Modern Orthodoxy in Israel are not pronounced, and they are often identical, especially in recent years and for the younger generation. Conservative Judaism In some areas, Modern Orthodoxy’s left wing appears to align with more traditional elements of Conservative Judaism , and some on the left of Modern Orthodoxy have even allied with the formerly Conservative Union For Traditional Judaism . Nonetheless, the two movements are completely distinct. Rabbi Avi Weiss - from the left of Modern Orthodoxy- stresses that Orthodox and Conservative Judaism are “so very different in … three fundamental areas: ''Torah mi-Sinai'', rabbinic interpretation, and rabbinic legislation” http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf.
In general, Modern Orthodoxy does not, therefore, view the process by which the Conservative movement decides ''halakha'' as legitimate - or with the non-normative weighting assigned to halakha by the Conservative movement. In particular, Modern Orthodoxy disagrees with many of Conservative Judaism’s ''halakhic'' rulings, particularly as regards issues of Egalitarian 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 The philosophical spectrum within Modern Orthodoxy has been redefined by various challenges from both the right and the left over the last 30-40 years. Among the issues have been the extent to which Modern Orthodoxy should cooperate with the more liberal denominations, support secular academic pursuits combined with religious learning, and embrace efforts to give women a larger role in Jewish learning and worship http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/15764/edition_id/307/format/html/displaystory.html. To the ideological right, the line between Haredi and Modern Orthodox has blurred in recent years (some have referred to this trend as "haredization" http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html). In addition to increasing stringency in adherence to Halakha, many Modern Orthodox Jews express a growing sense of alienation from the larger, secular culture http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html. Here “the balance has tipped heavily in favor of Torah over madda … many have redefined "madda" as support for making one's livelihood in the secular world, not culturally or intellectually engaging with it” http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html. At the same time, adherents on the ideological left have begun to develop new institutions that aim to be outward looking whilst maintaining a discourse between modernity and halakhah. The resultant Open Orthodoxy seeks to re-engage with secular studies, Jews of all denominations and global issues. This movement has its own Yeshiva in New York, Yeshivat Chovevei Torah . Some within this movement have experimented with orthodox egalitarianism where gender equality solutions are found through halakhah. This has led to women taking on more leadership roles. Others in this movement are increasingly re-engaging with social justice issues from a halakhic point of view http://www.bbc.co.uk/religion/religions/judaism/subdivisions/modernorthodoxy_2.shtml. Various of the points of contention are addressed below. 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 repeated contention that Modern Orthodoxy has lower standards of observance of Traditional Jewish Laws And Customs than other branches of Orthodox Judaism http://www.hashkafah.com/index.php?showtopic=1926&st=20. 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 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" http://yuweb.addr.com/v67i7/culture/toyou.html, '', 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. :See further under '' Torah Im Derech Eretz ''; '' Torah Umadda ''. Sociological objections Some observe http://findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print 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 or have promoted 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
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