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The relationships between the various denominations of Judaism are complex and include a range of trends from the conciliatory and welcoming to hostile and antagonistic.
The essential position of Orthodox Judaism is the view that Conservative and Reform Judaism made major and unjustifiable breaks with historic Judaism - both by their skepticism of the verbal revelation of the Written and the Oral Torah, and by their rejection of halakha (Jewish law) as binding (although to varying degrees). It views religious pluralism as a construct of the liberal movements, and does not see their ideology as rooted in historic Jewish norms. While not recognizing Reform and Conservative as valid expressions of Judaism, it recognizes most who are affiliated with these movements as full-fledged Jews, aside from those whose Judaism is of patrilineal descent or who were converted under Conservative or Reform auspices. When dealing with the individual, Moshe Feinstein is famously quoted as characterizing all current-day non-Orthodox Jews as Tinokot Shenishbu, literally, "captured children", in a category analogous to Jewish children captured by non-Jews who were never taught Judaism, meaning that they do not act out of wrong intent or motives, but out of ignorance and poor upbringing (Iggeroth Moshe).[ citation needed ]
However, when dealing with the movement/philosophy, they perceive the generation of other denominations to have historically been engendered by heretical intent and the 1800s widespread denigration of religion. They view Reform Judaism, Reconstructionist Judaism, and Conservative Judaism as heretical, less observant Jewish movements. As such, Orthodox authorities have strongly fought attempts by the Reform and Conservative movements to gain official recognition and denominational legitimacy in Israel. Haredi groups and authorities will not work with non-Orthodox religious movements in any way, as they view this as lending legitimacy to those movements. The members of those movements who have been born of a Jewish mother are, however, still regarded as Jews. [1]
In his 1964 responsum [2] on relations with non-Orthodox Judaism, Joseph B. Soloveitchik developed the intellectual foundations for the way Modern Orthodox Judaism was to approach the issue in subsequent decades. Soloveitchik developed the idea that Jews have historically been linked together by two distinct covenants. One is the brit yi'ud, 'covenant of destiny', which is the covenant by which Jews are bound together through their adherence to halakha. The second is the brit goral, 'covenant of fate', the desire and willingness to be part of a people chosen by God to live a sacred mission in the world, and the fact that all those who live in this covenant share the same fate of persecution and oppression, even if they do not live by halakha. Soloveitchik held that non-Orthodox Jews were in violation of the covenant of destiny; yet, they are still bound together with Orthodox Jews in the covenant of fate. This approach permitted cooperation in matters effecting the covenant of fate, while recognizing differences, and limits, based on the covenant of destiny.
Following this lead, until the 1970s, the Modern Orthodox and the non-Orthodox movements worked together in the now-defunct Synagogue Council of America. However, the relationship between Modern Orthodoxy and the non-Orthodox movements has worsened over the last few decades. The movements have seen a polarization of views. Haredi Judaism has seen a great resurgence in its popularity, and many formerly Modern Orthodox rabbis have been swayed to some degree by their views.[ citation needed ] As well, non-Orthodox movements have progressively moved to the "left". Reform Judaism rejected the traditional definition of a Jew via matrilineal descent, effectively severing the united peoplehood that had linked Reform and non-Reform movements. [3] For practically all Orthodox Jews (and many Conservative Jews), this was seen as splitting the Jewish people into two mutually incompatible groups.[ citation needed ] The confluence of these two phenomena helped drive most of Modern Orthodoxy further to the right, and effectively ended all official cooperation between Modern Orthodoxy and all of the non-Orthodox denominations.
Some within the Orthodox world advocate that while non-Orthodox forms of Judaism are incorrect, they nonetheless have functional validity and spiritual dignity. Rabbi Norman Lamm writes:
...Reform, Conservative, and Reconstructionist communities are not only more numerous in their official memberships than the Orthodox community, but they are also vital, powerful, and dynamic; they are committed to Jewish survival, each according to its own lights; they are a part of Klal Yisrael; and they consider their rabbis their leaders. From a functional point of view, therefore, non-Orthodox rabbis are valid leaders of Jewish religious communities, and it is both fatuous and self-defeating not to acknowledge this openly and draw the necessary consequences - for example, establishing friendly and harmonious and respectful relationships and working together, all of us, towards those Jewish communal and global goals that we share and that unite us inextricably and indissolubly.... ...non-Orthodox rabbis and laypeople may possess spiritual dignity. If they are sincere, if they believe in God, if they are motivated by principle, and not by convenience or trendiness, if they endeavor to carry out the consequences of their faith in a consistent manner—then they are religious people.... But neither functional validity nor spiritual dignity are identical with Jewish legitimacy. "Validity" derives from the Latin validus, strong. It is a factual, descriptive term. "Legitimacy" derives from the Latin lex, law. It is a normative and evaluative term. [4]
A number of modern Orthodox rabbis advocate good relations with their non-Orthodox peers. In 1982, Tradition: A Journal of Orthodox Jewish Thought published a symposium on the state of Orthodox Judaism, with contributions by many leading Orthodox rabbis. The first question the editor asked the rabbis was: "Do you believe that recent developments warrant the triumphalism exhibited by segments of Orthodoxy which predict the total disappearance of non-Orthodox movements?" Rabbi Marc D. Angel replied that "we should be frightened by the possibility. With all our theological differences, yet we part of one Jewish people and work together in so many ways for the benefit of the Jewish community... It is not a happy prospect that the overwhelming majority of American Jews will lose their Jewishness. It is also unlikely that the vast numbers of the non-Orthodox community will move into Orthodoxy in the relatively near future." Rabbi David Berger replied, "I confess that I would not look forward to such a disappearance.... The Jewish loyalties and observances of non-Orthodox Jews are decidedly better than nothing.... The only weakening of Conservatism and Reform for which Orthodoxy can legitimately hope would come through conversion to Orthodoxy. No such development appears imminent in statistically significant numbers." The message of other rabbis rings a similar note; no rabbis profiled in the symposium believed that most non-Orthodox Jews would ever convert to Orthodoxy. Thus Orthodoxy should work together on some issues with non-Orthodox Judaism, and it is far better for Jews to be members of non-Orthodox Judaism than to assimilate and not be religious Jews at all.
A small number of modern Orthodox rabbis cooperate with non-Orthodox rabbis on a regular basis through smaller organizations such as CLAL (The National Jewish Center for Learning and Leadership) and the New York Board of Rabbis.
Some American Modern Orthodox rabbis created a new modern Orthodox advocacy group, Edah, which included members of the Rabbinical Council of America. Edah's mission statement stated: "The Vision of Edah is an Orthodox Jewish community in which we, as members, leaders, and institutions ... reach out to and interact with Jews of all the movements as well as non-affiliated Jews as an expression of the wholeness of, and in an effort to strengthen, the entire Jewish people."
Conservative Judaism holds that Orthodox Judaism is a valid and legitimate form of normative rabbinic Judaism and respects the validity of its rabbis. Conservative Judaism holds that both Reform and Reconstructionist Judaism have made major and unjustifiable breaks with historic Judaism by their rejection of the normativity of Halakha and redefinition of Jewishness (e.g., the acceptance of patrilineal descent as conferring Jewishness). Despite this disagreement, Conservative Judaism respects the right of Reform and Reconstructionist Jews to interpret Judaism in their own way(s). Thus, the Conservative movement recognizes the right of Jews to form denominations and recognizes Reform and Reconstructionist ordinations, but, in general, does not accept their decisions as valid. For example, since the Central Conference of American Rabbis passed their 1983 resolution to recognize patrilineal descent, the Conservative movement has not accepted Reform converts to Judaism. Conservative denominational leadership has since agreed to recognize Reform converts who complete necessary rituals (i.e., appearing before a beth din and immersing in a mikveh) and a full "introduction to Judaism" course without inquiring regarding the status of the sponsoring rabbi or deciding beth din.
The Conservative movement, while respecting the validity of Orthodox rabbis, believes that Orthodoxy has deviated from historical Judaism through an insistence on the halachic principle of binding legal precedent, in particular with respect to relatively recent codifications of Jewish law. A prominent Conservative spokesman has written:
Reform has asserted the right of interpretation but it rejected the authority of legal tradition. Orthodoxy has clung fast to the principle of authority, but has in our own and recent generations rejected the right to any but minor interpretations. The Conservative view is that both are necessary for a living Judaism. Accordingly, Conservative Judaism holds itself bound by the Jewish legal tradition, but asserts the right of its rabbinical body, acting as a whole, to interpret and to apply Jewish law.
- — Mordecai Waxman, Tradition and Change: The Development of Conservative Judaism
The Conservative movement, however, has clashed with Orthodoxy over its refusal to recognize the Conservative and Reform movements as legitimate, and in February 1997, Rabbi Ismar Schorsch, the Chancellor of the Jewish Theological Seminary, claimed that Orthodox organizations in Israel politically discriminate against non-Orthodox Jews, and called on Reform and Conservative Jews, as well as the Jewish Federations throughout the United States, to stop funding Orthodox organizations and institutions that disagree with the Conservative view of pluralism. Several weeks later, at the movement's annual Rabbinical Assembly conference in Boston, he called for the disintegration of Israel's chief rabbinate and its network of courts. [5]
Reform Judaism espouses the notion of religious pluralism; it believes that most Jewish denominations (including Orthodoxy and the Conservative movement) are valid expressions of Judaism. Historically, however, the Reform view of Orthodox Judaism had been negative. Early battles between Reform and Orthodox groups in Germany for control of communal leadership were fierce. Reform viewed Orthodoxy as overly focused on tradition and a literal interpretation of scripture that conflicted with modern science. Relations with the Conservative movement are much more cordial (although the two split due to such affairs as the Trefa Banquet), and Conservative and Reform leaders cooperate on many areas of mutual concern.
Humanistic Judaism views other forms of Judaism as valid from a traditional point of view, but itself emphasizes Jewish culture and history – rather than belief in God – as the sources of Jewish identity.
Karaite Judaism does not recognize the Oral Law as a divine authority, maintaining that the Written Torah, and the subsequent prophets which God sent to Israel, whose writings are recorded in the Tanakh, are the only suitable sources for deriving halakha, which Karaite Judaism maintains, must not deviate from the plain meaning of the Hebrew Bible. Rabbinic laws which either allow Jews something the Torah forbids, or release Jews from a commandment the Torah requires, are seen as a break with the Torah, and transgression of Divine Law. An example being the white tzitzit donned by Rabbinic Jews, which has no tekhelet. This is regarded as a violation of the Torah, which requires that tzitzit be made with tekhelet. The tzitzit worn by some in the rabbinic community, which does have tekhelet, is also seen as a violation of the Torah, because according to the Talmud, a tekhelet string must be made of wool, and the white strings from linen, making the tzitzit shatnez. Karaite Jews also maintain that Rabbinic Jews are not observing Jewish holy days on their correct date, because the dates are fixed according to the pre-calculated Hillel II calendar, instead of beginning each month with the sighting of the New Moon from the horizon of Israel, and starting the year during the month when the barley reaches the stage of Aviv in the land of Israel. However, despite Rabbinic Judaism deviating from the plain meaning of the Torah, Karaite Jews recognize Rabbinic Jews who have unbroken matrilineal Jewish descent, as Jewish, and eligible to join Karaite Judaism without a conversion.
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.
Judaism is an Abrahamic, monotheistic, and ethnic religion. It comprises the collective spiritual, cultural, and legal traditions of the Jewish people, having originated as an organized religion in the Middle East during the Bronze Age. Contemporary Judaism evolved from Yahwism, the cultic religious movement of ancient Israel and Judah, around the 6th/5th century BCE, and is thus considered to be one of the oldest monotheistic religions. Religious Jews regard Judaism as their means of observing the Mosaic covenant, which was established between God and the Israelites, their ancestors. Jewish religious doctrine encompasses a wide body of texts, practices, theological positions, and forms of organization.
Orthodox Judaism is the collective term for the traditionalist branches of contemporary Judaism. Theologically, it is chiefly defined by regarding the Torah, both Written and Oral, as revealed by God to Moses on Mount Sinai and faithfully transmitted ever since.
Reconstructionist Judaism is a Jewish movement based on the concepts developed by Rabbi Mordecai Kaplan (1881–1983) that views Judaism as a progressively evolving civilization rather than just a religion. The movement originated as a semi-organized stream within Conservative Judaism, developed between the late 1920s and the 1940s before seceding in 1955, and established a rabbinical college in 1967. Reconstructionist Judaism is recognized by many scholars as one of the four major streams of Judaism in America alongside Orthodox, Conservative, and Reform.
The role of women in Judaism is determined by the Hebrew Bible, the Oral Law, by custom, and by cultural factors. Although the Hebrew Bible and rabbinic literature mention various female role models, religious law treats women differently in various circumstances. According to a 2017 study by the Pew Research Center, women are slightly more likely to identify with Judaism. They account for 52% of the worldwide Jewish population.
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.
There is no established formulation of principles of faith that are recognized by all branches of Judaism. Central authority in Judaism is not vested in any one person or group - although the Sanhedrin, the supreme Jewish religious court, would fulfill this role if it were re-established - but rather in Judaism's sacred writings, laws, and traditions.
A tallit is a fringed garment worn as a prayer shawl by religious Jews. The tallit has special twined and knotted fringes known as tzitzit attached to its four corners. The cloth part is known as the beged ("garment") and is usually made from wool or cotton, although silk is sometimes used for a tallit gadol.
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.
Religious pluralism is a set of religious world views that hold that one's religion is not the sole and exclusive source of truth, and thus recognizes that some level of truth and value exists in other religions. As such, religious pluralism goes beyond religious tolerance, which is the condition of peaceful existence between adherents of different religions or religious denominations.
Jewish religious movements, sometimes called "denominations", include diverse groups within Judaism which have developed among Jews from ancient times. Today in the west, the most prominent divisions are between traditionalist Orthodox movements and modernist movements such as Reform Judaism originating in late 18th century Europe, Conservative originating in 19th century Europe, and smaller others.
Conversion to Judaism is the process by which non-Jews adopt the Jewish religion and become members of the Jewish ethnoreligious community. It thus resembles both conversion to other religions and naturalization. The procedure and requirements for conversion depend on the sponsoring denomination. Furthermore, a conversion done in accordance with one Jewish denomination is not a guarantee of recognition by another denomination. Normally, though not always, the conversions performed by more stringent denominations are recognized by less stringent ones, but not the other way around. A formal conversion is also sometimes undertaken by individuals whose Jewish ancestry is questioned or uncertain, even if they were raised Jewish, but may not actually be considered Jews according to traditional Jewish law.
Norman Lamm was an American Modern Orthodox rabbi, scholar, academic administrator, author, and Jewish community leader. He was the Chancellor of Yeshiva University until he announced his retirement on July 1, 2013.
"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.
Tzitzit are specially knotted ritual fringes, or tassels, worn in antiquity by Israelites and today by observant Jews and Samaritans. Tzitzit are usually attached to the four corners of the tallit gadol, usually referred to simply as a tallit or tallis; and tallit katan. Through synecdoche, a tallit katan may be referred to as tzitzit.
Jewish leadership has evolved over time. Since the destruction of the Second Temple in Jerusalem in 70 CE, there has been no single body that has a leadership position over the entire Jewish diaspora. Various branches of Judaism, as well as Jewish religious or secular communities and political movements around the world elect or appoint their governing bodies, often subdivided by country or region.
Schisms among the Jews are cultural as well as religious. They have happened as a product of historical accident, geography, and theology.
The Union for Traditional Judaism, founded in 1984, is a traditional, Halakhic Jewish outreach and communal service organization. It initially called itself "The Union for Traditional Conservative Judaism" but dropped "Conservative" from its title when it broke with the Conservative movement. In 1985 Rabbi Ronald D. Price was tapped to lead the organization as executive director and later as Executive Vice President. He served in that capacity for 26 years until his retirement in 2011. He was succeeded by Rabbi David Bauman and then Rabbi Gerald Sussman who is currently (2018) the executive director. In 1988 after attempting to affect change within Conservative Judaism, the UTJ membership voted to drop the word 'Conservative' from its title. Following a two-year period of negotiations, the Rabbinic Fellowship of the UTJ absorbed a modern Orthodox rabbinic organization, the Fellowship of Traditional Orthodox Rabbis. The merged rabbinic body is known today as MORASHAH. Some of the UTJ leaders at various times called themselves Conservative, Modern Orthodox or trans-denominational. The UTJ's Institute of Traditional Judaism (ITJ) granted semikhah to a number of rabbis, though as of 2018 there are no current semikhah students. The UTJ's Panel of Halakhic Inquiry has published three volumes of responsa titled "Tomeikh kaHalakhah." The UTJ produced the educational curriculum "Taking the MTV Challenge—Media and Torah Values" designed to provide high-school students with tools to respond to the electronic media. The UTJ is often viewed as representing a denomination or inhabiting an ideological space between Conservative and Orthodox Judaism.
Open Orthodox Judaism is a Jewish religious movement with increased emphasis on intellectual openness and a more expansive role for women. The term was coined in 1997 by Avi Weiss, who views halakha as permitting more flexibility than the normal practices of Orthodox Judaism.
