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Naftali Rothenberg (born 14 July 1949) is an Israeli scholar, rabbi and author. He is known for his studies on the wisdom of love in Jewish Canonical literature and his inclusive leadership in the Israeli rabbinate.
In 1973 Rothenberg was ordained at Yeshivas Kaminetz of Jerusalem and in 1980-1984 studied philosophy and Jewish thought at the Hebrew University. He served as the chief rabbi of the Ashkenazi community in Lima, Peru [1] (1974-1978) and chaplain and senior education officer in the IDF (1978-1989). Served as an Associate Professor of Jewish Studies at the School of Management of Touro College in the Jerusalem branch (1997–2003). He is the Rabbi of Har Adar township (since 1986), and a senior research fellow at the Van Leer Jerusalem Institute (since 1994). Since 2014 he has been an associate of the Program on Law and Religion [2] and co-investigator in the Project on Love in Religion [3] at the Center for Religion and Culture at Oxford University. His main fields of studies are: the wisdom of love; democratic education; halakha and state. Rothenberg is the 2011 laureate of the Liebhaber Prize for the encouragement of religious tolerance in Israel.
Love, according to Rothenberg, emanates from the harmony of spirit and matter, mind and body. The texts he analyses in his works seek to promote just such a relationship between man and woman, which exists simultaneously on three planes: the cognitive-intellectual; the spiritual-emotional—expressed in the feelings the partners have for one another; and the physical—that is the physical contact and union between them. [4] Love’s survival depends upon the constant effort to maintain harmony between mind, spirit and body. The repudiation of any of these three elements, according to the harmonious approach, will thus weaken and even destroy the love bond. Most people recognize two approaches to love: the puritan approach, which they associate with religion, Scripture and “spirituality” in general; and the permissive approach, often considered materialistic and anti-spiritual, even in the eyes of its own exponents. In other words, whether one adopts a puritan or permissive approach or life-style, the premise remains that of a spiritual/material dichotomy, with one's choice being limited to choosing one or the other. The harmonious approach to love proposes an alternative to this dichotomy, while rejecting both puritanism and permissiveness. Rothenberg has published extensively during the past two decades on love in Jewish canonical literature. In his book: Rabbi Akiva’s Philosophy of Love he writes: “Rabbi Akiva's character has intrigued and fascinated me ever since I began to learn and teach the wisdom of love in the canonical Jewish literature, some 25 years ago. He who first appeared in a love story in the legends; rescued the quintessential love song, Song of Songs from oblivion; developed an entire philosophy—and practice—of marital harmony; saw love between man and woman as a sacred perfection of body, mind and spirit; asserted that “love your fellow as yourself” is the great principle from which all morality derives; preached love for all who were created in God’s image; fulfilled the commandment to love God with every fiber of his being, loving Him with all his heart, soul and might, even when all was taken from him—an expression of love to the last breath. R’ Akiva was the only sage that entered and emerged safely from the Orchard of Love. His ideas, theories and praxis laid as a foundation for the study of the wisdom of love. “ [5]
Rabbi Rothenberg maintains that there is no contradiction between Halakha and democracy. [6] Expressions such as “halakhic state” or “Jewish theocracy” have no basis in halakhic sources. Civil suits concerning financial matters should be brought before rabbinical court (Beth din) if both sides agree. Halakha does not assert, however, that the existing juridical system should be replaced by a system of religious court. [7] A totalitarian regime (even headed by “religious” Jews) would commit acts and enact legislation contrary to Halakha, while democracy is in fact the only political system that does not inherently clash with Jewish religious law. Through his long career, rabbi Rothenberg as a town rabbi, is a member of the Israeli official rabbinate. On one hand, his activities and positions reflect independence and originality but on the other hand, he criticized publicly alternative initiatives on issues of conversion and Kashrut. [8] Nevertheless, on the most fundamental issue of the rabbinate: Marriage and divorce Rothenberg is an advocate of the two tracks solution [9] 1. Marriage: Every couple in Israel will be permitted to choose one of two tracks for marriage: a) Marriage according to traditional Jewish law, through the rabbinate b) Civil marriage by a civil functionary to be determined by the law 2. Divorce: A couple that wishes to divorce will be able to do so in the same track through which it married. Those married through the rabbinate who wish to divorce will do so in a rabbinical court. Those who contracted a civil marriage will dissolve it in the Family Courts. Rabbi Rothenberg strongly opposes any form of capital punishment in Israel. [10] An article he wrote served as the basis for a bill submitted to the Knesset to eliminate the possibility of capital punishment in Israel. [11] According to Rabbi Rothenberg, civil equality and minority rights are not only democratic principles but Jewish religious obligations. [12] He fought against any form of discrimination and incitement against minorities [13] and for the full integration of Arabs and other minorities in all governmental systems. [14]
As a response to the increased polarization within Israeli society as a reaction to the Oslo Accords, Rothenberg established in 1984 an Active Learning Program: Learning the Peace Process, implemented weekly in 500 high-schools throughout the country. This program gave the opportunity to students, teachers and parents, from all political backgrounds and sectors, to learn and discuss the process in real-time, and express their fears, hope and opinions. Rothenberg argue that the underlying problem in Israeli democracy is the absence of a shared civic language. [15] The way to create a situation in which groups that differ in their ethnic origin, ideology, religion or attitude towards religion, or political views can share the same civic concepts is the formal education system. Rothenberg established a team at the Van Leer Jerusalem Institute of Jews and Arabs, religious and secular, holders of diverse political views—who took it upon themselves to address the challenges that face Israeli democracy and lead a process of change and improvement by writing a civics textbook. Their joint effort has been approved in 2014 by the Israeli Ministry of Education. Thousands of pupils in Israeli public schools—both secular and religious—are being using his book to study civics every year.
Rabbinic traditions viewed study and knowledge as open to all and opposed the recurrent attempts to consolidate hegemony over knowledge. Committed to the Democratization of knowledge and Exegetical Freedom, Rothenberg established in 1995 a national project of lectures series and publications at the Van Leer Jerusalem Institute and at over 20 other venues throughout Israel. The lecturers and the writers in the series represent a broad range of interpretations and approaches to the canon. [16] Also in 1995, he established dozens of “Learning Communities” as frameworks for study and social activities totally independent from the rabbinic establishment. He worked extensively on frameworks and expressions of secular Jewish culture, including the right to secular expression alongside the religious expressions in the official memorial ceremonies for soldiers who fell in Israel's wars. [17] Rothenberg criticizes the fact that Reform Judaism and other streams are not officially recognize in Israel: “Israel is the Jewish nation state and a democratic country; hence every single Jewish community should be allowed to express itself and uphold its culture and customs.” [18] A rare voice to be heard from an Orthodox rabbi and a member of the state rabbinate. [19] Since the beginning of his long rabbinic career, Rothenberg participates in interface dialog. His main efforts were to reduce religious tensions in the Middle East and to prevent the conflicts from being based on religious disputes. He is a strong voice to the rabbinate majority position prohibited Jews to step on Temple Mount. [20] Rothenberg was one of the initiators and signatories of the Declaration of the Orthodox Rabbis on a new era in the relations between the Jewish people and Christianity. At the 50th anniversary of the Nostra Aetate he said: “First World War and more even the Second World War and the Holocaust caused severe subversion to the ideas of humanism and progress as the foundations for moral behavior and hope for better future…. It is in this crucial juncture that The Second Vatican Ecumenical Council reflected tremendous importance for humanity as a whole as the Nostra Aetate becomes foundation for reality-changing process. We are witnessing one of the main cultures: The Catholic Church goes beyond its own particularity, beyond the limits of religious discourse and inner spirit. The Nostra Aetate process teaches us brave, revolutionary and fascinating of presenting "The Other", even opposer, even seemingly competing in a particular religious discourse.” (Rabbi Naftali Rothenberg lecture at the Episcopal, Warsaw 26 of November 2015).
Halakha, also transliterated as halacha, halakhah, and halocho, is the collective body of Jewish religious laws that are derived from the Written and Oral Torah. Halakha is based on biblical commandments (mitzvot), subsequent Talmudic and rabbinic laws, and the customs and traditions which were compiled in the many books such as the Shulchan Aruch. Halakha is often translated as "Jewish law", although a more literal translation of it might be "the way to behave" or "the way of walking". The word is derived from the root which means "to behave". Halakha not only guides religious practices and beliefs, it also guides numerous aspects of day-to-day life.
A rabbi is a spiritual leader or religious teacher in Judaism. One becomes a rabbi by being ordained by another rabbi—known as semikha—following a course of study of Jewish history and texts such as the Talmud. The basic form of the rabbi developed in the Pharisaic and Talmudic eras, when learned teachers assembled to codify Judaism's written and oral laws. The title "rabbi" was first used in the first century CE. In more recent centuries, the duties of a rabbi became increasingly influenced by the duties of the Protestant Christian minister, hence the title "pulpit rabbis", and in 19th-century Germany and the United States rabbinic activities including sermons, pastoral counseling, and representing the community to the outside, all increased in importance.
Modern Orthodox Judaism is a movement within Orthodox Judaism that attempts to synthesize Jewish values and the observance of Jewish law with the modern world.
Joseph Ber Soloveitchik was a major American Orthodox rabbi, Talmudist, and modern Jewish philosopher. He was a scion of the Lithuanian Jewish Soloveitchik rabbinic dynasty.
Semikhah is the traditional Jewish name for rabbinic ordination.
Religious Zionism is an ideology that views Zionism as a fundamental component of Orthodox Judaism. Its adherents are also referred to as Dati Leumi, and in Israel, they are most commonly known by the plural form of the first part of that term: Datiim. The community is sometimes called 'Knitted kippah', the typical head covering worn by male adherents to Religious Zionism.
Shlomo Riskin is an Orthodox rabbi, and the founding rabbi of Lincoln Square Synagogue on the Upper West Side of New York City, which he led for 20 years; founding chief rabbi of the Israeli settlement of Efrat in the Israeli-occupied West Bank; former dean of Manhattan Day School in New York City; and founder and Chancellor of the Ohr Torah Stone Institutions, a network of high schools, colleges, and graduate Programs in the United States and Israel.
"Who is a Jew?" is a basic question about Jewish identity and considerations of Jewish self-identification. The question pertains to ideas about Jewish personhood, which have cultural, ethnic, religious, political, genealogical, and personal dimensions. Orthodox Judaism and Conservative Judaism follow Jewish law (Halakha), deeming people to be Jewish if their mothers are Jewish or if they underwent a halakhic conversion. Reform Judaism and Reconstructionist Judaism accept both matrilineal and patrilineal descent as well as conversion. Karaite Judaism predominantly follows patrilineal descent as well as conversion.
Torah Umadda is a worldview in Orthodox Judaism concerning the relationship between the secular world and Judaism, and in particular between secular knowledge and Jewish religious knowledge. The resultant mode of Orthodox Judaism is referred to as Centrist Orthodoxy.
Rabbinic authority in Judaism relates to the theological and communal authority attributed to rabbis and their pronouncements in matters of Jewish law. The extent of rabbinic authority differs by various Jewish groups and denominations throughout history.
An agunah is a Jewish woman who is stuck in her religious marriage as determined by halakha. The classic case of this is a man who has left on a journey and has not returned, or has gone into battle and is missing in action. It is used as a borrowed term to refer to a woman whose husband refuses, or is unable, to grant her a divorce.
Eliezer Berkovits, was a rabbi, theologian, and educator in the tradition of Orthodox Judaism.
Shlomo Goren, was a Polish-born Israeli rabbi and Talmudic scholar. An Orthodox Jew and Religious Zionist, he was considered a foremost rabbinical legal authority on matters of Jewish religious law (halakha). In 1948, Goren founded and served as the first head of the Military Rabbinate of the Israel Defense Forces (IDF), a position he held until 1968. Subsequently, he served as Chief Rabbi of Tel Aviv–Jaffa between 1968 and his 1972 election as the Chief Rabbi of Israel; the third Ashkenazi Jew to hold office. After his 1983 retirement from the country's Chief Rabbinate, Goren served as the head of a yeshiva that he established in Jerusalem.
Nachum Eliezer Rabinovitch, born Norman Louis Rabinovitch, was a Canadian-Israeli Religious Zionist rabbi and posek. He headed the London School of Jewish Studies from 1971 to 1982, and the hesder yeshiva Birkat Moshe in Ma'ale Adumim from 1982 until his death.
The Chief Rabbinate of Israel is recognized by law as the supreme rabbinic authority for Judaism in Israel. The Chief Rabbinate Council assists the two Chief Rabbis, who alternate in its presidency. It has legal and administrative authority to organize religious arrangements for Israel's Jews. It also responds to halakhic questions submitted by Jewish public bodies in the Diaspora. The Council sets, guides, and supervises agencies within its authority.
Conservative Judaism views halakha as normative and binding. The Conservative movement applies Jewish law to the full range of Jewish beliefs and practices, including thrice-daily prayer, Shabbat and holidays, marital relations and family purity, conversion, dietary laws (kashrut), and Jewish medical ethics. Institutionally, the Conservative movement rules on Jewish law both through centralized decisions, primarily by the Rabbinical Assembly and its Committee on Jewish Law and Standards, and through congregational rabbis at the local level. Conservative authorities produced voluminous Responsa literature.
Rabbi Doctor Eugene B. Korn is a lecturer, scholar and educator. He lives in Jerusalem and was formerly Academic Director of the Center for Jewish-Christian Understanding and Cooperation (CJCUC) in Jerusalem. He was also co-director of its Institute for Theological Inquiry. Korn was the founding editor of Meorot: A Forum for Modern Orthodox Discourse, based at Yeshivat Chovevei Torah in New York City.
Yitzhak Yosef is an Israeli Haredi rabbi. The Sephardi Chief Rabbi of Israel, he also serves as the rosh yeshiva of Yeshivat Hazon Ovadia in Jerusalem's Romema neighbourhood.
In Israel, the term status quo refers to a political understanding between secular and religious political parties not to alter the communal arrangement in relation to religious matters. The established Jewish religious communities in Israel desire to maintain and promote the religious character of the state, while the secular community sometimes wishes to reduce the impact of religious regulations in their everyday lives. Occasionally, one political side seeks to make changes to inter-communal arrangements, but these are often met by political opposition from the other side. The status quo preserves the established religious relations in Israel, and only small changes are usually made.
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