Modern Orthodox Judaism
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.
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 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.
Modern Orthodoxy
Modern Orthodoxy comprises a fairly broad spectrum of movements; each movement draws upon several distinct, though related, philosophies, which provide the basis for all variations of the movement today.Characteristics
In general, Modern Orthodoxy's "overall approach... is the belief that one can and should be a full member of modern society, accepting the risks to remaining observant, because the benefits outweigh those risks". Jews should engage constructively with the world that they are in to foster goodness and justice within both themselves and the larger community, such as by avoiding sin in their personal lives while also caring for the unfortunate.Thus, 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, as expressed by Rabbi Saul Berman, 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 filtered out.
Modern Orthodoxy also assigns a central role to the "People of Israel". Here two characteristics are manifest: in general, Modern Orthodoxy places a high national, as well as religious, significance on the State of Israel, and institutions and individuals are, typically, Zionist in orientation; relatedly, involvement with non-orthodox Jews will extend beyond "outreach" to include institutional relations and cooperation; see further under Torah Umadda.
Other "core beliefs" are a recognition of the value and importance of secular studies, a commitment to equality of education for both men and women, and a full acceptance of the importance of being able to financially support oneself and one's family.
Ideological spectrum
The specific expression of Modern Orthodoxy, however, takes many forms, and particularly over the past 30–40 years, describes a political spectrum. 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; the acceptability of modern textual criticism as a tool for Torah study is also debated.To the ideological right, the line between Haredi and Modern Orthodox has blurred in recent years; some have referred to this trend as "haredization". In addition to increasing stringency in adherence to Halakha, many Modern Orthodox Jews express a growing sense of distance from the larger, secular culture. Here, "the balance has tipped heavily in favor of Torah over madda ... have redefined 'madda' as support for making one's livelihood in the secular world, not culturally or intellectually engaging with it." Although defining themselves as "centrist", institutions here include the Orthodox Union, the Rabbinical Council of America, and the Rabbi Isaac Elchanan Theological Seminary.
Adherents on the ideological left have begun to develop new institutions that aim to be outward looking while 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. 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. Tikun Olam is re-mapped onto the values of social justice and basic Judaism is increasingly abandoned. See Yeshivat Chovevei Torah, Shalom Hartman Institute, Hebrew Institute of Riverdale, Partnership minyan, Shira Hadasha, Maharat.
The behaviorally modern
It is also noted that many Modern Orthodox are "behaviorally modern" as opposed to "ideologically modern", and, in truth, fall outside of "Modern" Orthodoxy, at least in the philosophical sense; see [|below]. This phenomenon is sometimes termed "Social Orthodoxy".The distinction is as follows: The ideologically modern are "meticulously observant of Halakha", and their interaction with the secular comprises a tangible expression of their ideology, wherever it may lie on the spectrum described. The "behaviorally modern", on the other hand, define themselves as "Modern Orthodox" only in the sense that they are neither Haredi nor Conservative: these, in other words, are "not deeply concerned with philosophical ideas", and, often, are not as careful in their observance.
This "Orthodoxy of convenience" has maintained a certain stability over time: as long as these don't seek to legitimize their behaviour in halakhic terms, the leadership of the Orthodox world have no particular difficulty with them.
Positioning
Various highly differing views – ranging from traditionalist to revisionist – are thus offered under the banner of "Modern Orthodoxy". In fact, even among its leadership, there is limited agreement "on the philosophical parameters of modern Orthodoxy". The boundaries here, with respect to Haredi and Conservative Judaism, have therefore become increasingly indistinct. At the same time, some elements of Haredi Judaism appear to be more receptive to messages that have traditionally been part of the Modern-Orthodox agenda. Similarly, at Modern Orthodoxy's left, many appear to align with more traditional elements of Conservative Judaism. In discussing "Modern Orthodoxy", it is thus also important to clarify its position with reference to other movements in Judaism: see [|§ Comparison with other movements] below. Further, given this wide range of views, some see the possibility that, in fact, "here is no longer a cohesive, singular Modern Orthodoxy"; see further below.Philosophy
Modern Orthodoxy traces its roots to the works of Rabbis Azriel Hildesheimer and Samson Raphael Hirsch. While Hildesheimer's role is not disputed—comprising distinct philosophic and pragmatic contributions—Hirsch's role is less clear, with some Hirsch scholars arguing that his "Torah im Derech Eretz" philosophy is in fact at odds with that of Modern Orthodoxy; see further below and in the Hildesheimer article. Today, the movement is additionally, and particularly, influenced by the philosophy of Rabbi Joseph B. Soloveitchik and the closely related Torah Umadda, as well as by the writings of Rabbi Abraham Isaac Kook.''Torah im Derech Eretz''
Hirsch's Torah im Derech Eretz is a philosophy of Orthodox Judaism that formalizes a relationship between halakhically observant Judaism and the modern world. Hirsch held that Judaism requires the application of Torah philosophy to all human endeavor and knowledge compatible with it. Thus, secular education becomes a positive religious duty. "Judaism is not a mere adjunct to life: It comprises all of life... in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit... with the pen and the chisel." Hirsch's vision, although not unqualified, extended to the sciences as well as to literature, philosophy and culture. Torah im Derech Eretz remains influential to this day in all branches of Orthodox Judaism.Neo Orthodoxy, the movement descended from Hirsch's Frankfurt community, regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further below.
Pragmatism
Rabbi Azriel Hildesheimer, along with Rabbi Hirsch, was insistent that Orthodox Jews living in the west should not segregate themselves 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. 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".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, and through which his influence is still felt.
- He established Jewish education for males and females, which included both religious and secular studies.
- He established Hildesheimer Rabbinical Seminary, one of the first Orthodox yeshivot incorporating modern Jewish studies, secular studies, and academic scholarship in its curriculum.
- He was non-sectarian, and worked with communal leaders, even non-Orthodox ones, on issues that affected the community.
- He maintained traditional attachments to the Land of Israel, and worked with the non-Orthodox on its behalf.
''Torah Umadda''
This philosophy, as formulated today, is to a large extent a product of the teachings and philosophy of Rabbi Joseph B. Soloveitchik, Rosh Yeshiva at Yeshiva University. In Rav Soloveitchik's thought, Judaism, which believes that the world is "very good", enjoins man to engage in tikkun olam. "Halakhic Man" must therefore attempt to bring the sanctity and purity of the transcendent realm into the material world. Centrist Orthodoxy is the dominant mode of Modern Orthodoxy in the United States, while Torah Umadda remains closely associated with Yeshiva University.