Spectrum of Jewish Observance

Dr. Laurence Boxer

A simplified view of the spectrum

Least traditional

Most traditional

• Reform
• Reconstructionist
• Secular/Humanist
• Unaffiliated

Conservative

Orthodox, including

• Chassidim
• Modern Orthodox
• others

Prior to 18^th Century …

• ... Jewish practice was largely what, today, we would call insular and Orthodox.

• The world outside traditional religious practice offered little -

• Christianity was (almost) universally hostile, regarding Jews as Christ-killers & scapegoats.

• Christian culture was dominated by poverty, ignorance, illiteracy.

• Muslim-dominated societies had similar shortcomings.

Israel ben Eliezer – Baal Shem Tov “BeSHT” (1698 – 1760)

• Eastern Europe (Ukraine, Poland) – founder of Chassidism (today, regarded ultra-Orthodox, but revolutionary in 1700s)

• Religious life stressed study of Torah, Talmud – but intensive study impractical amidst poverty

• BeSHT taught greater stress on love of nature; mysticism; joy in pleasures of life; piety & kindness

• His change of emphasis became popular

• Revolutionary teaching – rebbe as religious intermediary

Elijah ben Shlomo Zalman – the Vilna Gaon (1720-1797)

• Gaon – “genius” – was outstanding Torah/Talmud scholar of era

• Agreed w. BeSHT reforms needed, but not the radical reforms of Chassidism. Advocated, instead:

• Simplification of prayers

• Reforms in study and teaching methods

• Secular knowledge (math, science)

• Followers: Mitnagdim (Opponents)

Conflict between Chassidim & Mitnagdim

• Radical changes by Chassidim, particularly de-emphasis on study & rebbe as intermediary, regarded as heresy by Mitnagdim

• Cherem (excommunication) & counter-excommunication

• Eventual moderation of views toward each other, begrudging acceptance

• Both sides recognized Western Enlightenment as greater threat to Judaism

Moses Mendelsohn�(1728-86)�

• Scholar of Torah, Talmud, secular philosophy; translated Torah into German, with commentary; author, educator, man of letters

• Attracted attention of Berlin’s Christian intellectuals, particularly playwright Lessing. Promoted breakdown of social, intellectual barriers between Christians and Jews.

• Promoted freedom of conscience (as opposed to community enforcement of religious law) – a pillar of Reform philosophy.

• Mendelsohn’s followers pioneered Reform Judaism, which gained greatest popularity in Western Europe and America.

Rabbi Isaac Mayer Wise (1819-1900).

• Founder, longtime head of Hebrew Union College –1^st American rabbinical seminary (Reform)

• Before 1880s, most American Jews from Western Europe, where Reform was gaining popularity

• Wise dreamt of religious unification of American Jewry; was a moderate reformer who could cooperate with more traditional Jews

The Trefa Banquet – July, 1883�

http://www.americanjewisharchives.org/trefa1.htm

• Celebration of 1^st class of graduates of Hebrew Union College – Reform rabbinical seminary

See http://www.ajhs.org/publications/chapters/chapter.cfm?documentID=241

• Multiple violations of kashrut (laws of kosher food) – Wise claimed innocence

• Accentuated break between moderate & radical reformers

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Pittsburgh Platform - 1885

• Meeting of American Reform rabbinical leadership

• Radical views prevailed, including declarations

• rejecting much Torah legislation, including kashrut; emphasizing ethics & prophetic ideals

• rejecting return to Israel

• rejecting belief in a personal Messiah, substituting belief in a Messianic age to be brought about by cultural progress

Reactions to Trefa Banquet & Pittsburgh Platform

• 1886 - moderate reformers established Jewish Theological Seminary of America – a pillar of Conservative Judaism

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• 1888 – American Orthodox community was forming a movement, institutions

By 1880s, more Jewish immigrants from Eastern Europe – many receptive to moderate reform, but not the radical Reform reforms.

Solomon Schechter (1847-1915)

• Born in Romania; educated in Vienna; scholar in Cambridge & London; head of Jewish Theological Seminary 1902-1915

• Sought middle way between Eastern European Orthodoxy & American radical Reform

• Stressed unity (“Catholic Israel”), tradition, scholarship

• Founded United Synagogue of America (now, United Synagogue of Conservative Judaism), 1912

• Stature & appeals for unity exercised moderating influence on Reform leadership

Example – “fundamentalist” vs. “modern”

• Scriptural basis for opposing view:

Psalms 90, 4: For a thousand years in thy sight are but as yesterday when it is past, and as a watch in the night.

Hence, modern science does not conflict with Bible’s 6-“day” Creation.

Michaelangelo, Creation of Adam

• Fundamentalist view: Creation is 5763 years old. Things that appear older were created that way, for G-d’s mysterious purposes.

Philosophical Differences: Origins of Torah

• Orthodox: Given by G-d to Moses at Sinai

• Conservative, Reform: divinely inspired, but modified over centuries by scribal error, disagreements, etc.

Philosophical Differences: Role of Torah

• Orthodox, Conservative: legislation is binding. C more willing than O to reinterpret with respect to modern scholarship & new situations

• Reform: ethical legislation remains relevant. Individuals should study, then decide for themselves what ritual legislation is meaningful

• Reconstructionist: Torah legislation is “folkways”

Philosophical Differences: Land of Israel

• Most members of all Jewish movements are Zionist

• Some ultra-O are anti-Zionist, believing only the Messiah should restore Israel to the Jewish people

• Some liberal (Reform, Reconstructionist, secular/humanist) Jews are anti-Zionist, believing Judaism should be a religion and not a nationalist culture

References

• American Jewish Historical Society, The “Trefa Banquet” and the End of a Dream: http://www.ajhs.org/publications/chapters/chapter.cfm?documentID=241
• Bentwich, Norman: Solomon Schechter: A Biography, Jewish Publication Society of America, Philadelphia, 1938
• Chabad-Lubavitch (Chassidic group): http://www.chabad.org/
• Eban, Abba: My People: The Story of the Jews, Behrman House, NY, 1968
• Grayzel, Solomon: A History of the Jews, Jewish Publication Society of America, Philadelphia, 1947
• Jewish Reconstructionist Federation: http://www.jrf.org/
• Reform Judaism: http://rj.org/
• United Synagogue of Conservative Judaism: http://uscj.org/index1.html
• Wiesel, Elie: Souls on Fire, Simon & Schuster, NY, 1982
• Young Israel (Modern Orthodox group): http://www.youngisrael.org/