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Spectrum of Jewish Observance

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 ….

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Spectrum of Jewish Observance

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  1. Spectrum of Jewish Observance Dr. Laurence Boxer

  2. A simplified view of the spectrum Least traditional Most traditional • Reform • Reconstructionist • Secular/Humanist • Unaffiliated Conservative • Orthodox, including • Chassidim • Modern Orthodox • others

  3. Prior to 18th 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.

  4. 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

  5. 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)

  6. 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

  7. 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.

  8. Rabbi Isaac Mayer Wise (1819-1900). • Founder, longtime head of Hebrew Union College –1st 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

  9. The Trefa Banquet – July, 1883 • Celebration of 1st class of graduates of Hebrew Union College – Reform rabbinical seminary • Multiple violations of kashrut (laws of kosher food) – Wise claimed innocence • Accentuated break between moderate & radical reformers http://www.americanjewisharchives.org/trefa1.htm See http://www.ajhs.org/publications/chapters/chapter.cfm?documentID=241

  10. 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

  11. Reactions to Trefa Banquet & Pittsburgh Platform By 1880s, more Jewish immigrants from Eastern Europe – many receptive to moderate reform, but not the radical Reform reforms. • 1886 - moderate reformers established Jewish Theological Seminary of America – a pillar of Conservative Judaism • 1888 – American Orthodox community was forming a movement, institutions

  12. 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 • Stature & appeals for unity exercised moderating influence on Reform leadership • Founded United Synagogue of America (now, United Synagogue of Conservative Judaism), 1912

  13. Example – “fundamentalist” vs. “modern” • Fundamentalist view: Creation is 5763 years old. Things that appear older were created that way, for G-d’s mysterious purposes. • 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

  14. 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.

  15. 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”

  16. 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

  17. 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/

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