Orthodox and Non-Orthodox Judaism part 9

We have seen in the last installment how the teachings of Rabbi Samson Raphael Hirsch led to the birth of Modern Orthodoxy, which has since morphed into several forms. There is, however, an alternative understanding of Hirsch, which flourishes today in Washington Heights, New York, and has satellite communities in many other places.
Rabbi Joseph Breuer (1882-1980) was a grandson of Rabbi Hirsch. Born in Hungary, he became Rabbi in Frankfurt until after the rise of Naziism. He eventually reached the United States, setting up a Kehilah in New York, known as Khal Adath Jeshurun (KAJ), but now almost always simply called "Breuer's". The concept of Kehillah is generally misunderstood. Today it simply means "congregation". But KAJ represents the classical meaning of the word, which is an all-encompassing community structure. The original Kehillah concept, which was reestablished by Rabbi Breuer in the New World, meant a community council, headed by the rabbi and his Beit Din (court). The Kehillah runs schools, kosher supervision services, societies to care for the sick, burial services; cradle to grave care of the physical and spiritual needs of the members. The kehillah sets its own standards, not necessarily bound by what other Orthodox Jews do. Their standards for kosher food production and supervision are light years ahead of the usual supervising agencies. But it is not just in ritual that they excel. A restaurant will not get their certification unless it is spotlessly clean, and the books are in order.
Rabbi Breuer took a very strict stance when it came to halachah (Jewish Law), but an equally strict stance when it came to integrity and respect for law. For example, someone I know had made a simple, honest mistake when he filed his income tax papers, resulting in a slightly reduced tax debt than was actually owed. But it was something that the authorities would never notice. He asked Rabbi Breuer's successor what to do. "You must go to the tax office, tell them what has happened, and insist on paying the difference. Strictly Kosher means Strictly Honest". (Glatt Kosher is Glatt Yashar).
Rabbi Breuer felt that Modern Orthodoxy was a complete distortion of Rabbi Hirsch's philosophy. He believed that indeed, secular knowledge was important, but not a value in and of itself. Yes, Orthodox Jews should be doctors, lawyers, accountants. But that doesn't mean to accept secular society's values or notions. He demanded, as his grandfather did, that Orthodoxy maintain a clear separation from non-Orthodox streams, so as to protect itself from non-Torah values. He maintained the old German Jewish customs; retaining old Ashkenazic customs and rituals which had long since died out in other Ashkenazic communities. This included long recitations of poetic compositions (piyyutim) added to the prayers on any day of significance beyond the ordinary. Only a fraction of these are recited elsewhere, if at all. If you were to attend services at "Breuer's" or affiliated communities, you will find the Torah Scroll tied with... old-fashioned swaddling clothes. This is called a wimple. When a boy is circumcised, they put swaddling clothes on him. Afterwards, the mother embroiders on these clothes words and pictures relating to the baby and the family. These are then donated to the synagogue, and used to wrap the Torah scrolls. This is but one example of an ancient tradition that they preserve that has been forgotten elsewhere. The services are marked by great formality and dignity. The "homey" atmosphere of most synagogues is absent. There is a great emphasis on decorum and respect.
Many people outside the kehillah joke about the formality and exactness in all things that characterize Breuer's. Even punctuality in time is a concern. Nine o'clock means nine o'clock. Not later, not earlier. (Rabbi Breuer was known to say "early is also not on time.") But all respect Breuer's. It is strict in both law and custom. It is strict in giving each person a dignified welcome, and seeing to the needs of one's neighbors. Everyone knows that a "Breuer" is what he purports to be.
Sociologists call this Neo-Orthodoxy. In this case, the "Neo" part (literally "new") doesn't mean "less than", but rather a new synthesis between loyalty to an Old World tradition, while accepting the best of modern life, and trying to improve on that. Although I respect Breuer's, I find the formality and emphasis on medieval traditions  off-putting. One of my sons once walked into the Breuer's synagogue on a Shabbat morning. Not satisfied with the kippah he was wearing, one of the community officials, without asking, placed a hat on his head. My son removed the hat, and went elsewhere to pray. I would have done the same. Breuer's is clearly not for everyone.

Orthodox and Non-Orthodox part 8

We have seen how the views of Rabbi Samson Raphael Hirsch brought many to accept "culture" as something apart from Jewish Tradition, and the necessity of using Torah for the sanctification of "culture". There were many others who had similar ideas, although usually seeing secular, non-Jewish culture as something that needed to be dealt with, and where applicable, accepted, rather than a positive value in and of itself. Hirsch's colleague, Rabbi Azriel Hildesheimer, favored a pragmatic approach to "culture", rather than ideological. He favored the method of the Wissenschaft school, without, however, accepting their deviations from religious norms and practices. His famous seminary in Germany was, in many ways, the forerunner of Modern Orthodox institutions such as Yeshiva University, the "flagship" of Modern Orthodoxy. Its motto "Torah U'Mada" (either "Torah and Science" or "Torah and Knowledge") basically says it all. Secular studies are carried out on the highest level, with religious studies kept strictly Orthodox, albeit modified by the modern world. For example, in traditional Orthodoxy, there is an emphasis on modest dress for women, with standards that have mostly remained constant for centuries. In Modern Orthodox circles, one will often hear the admonition "keep on the conservative side of modern fashion". When Yeshiva University took as its rabbinical mentor the renowned Rabbi Joseph B. Soloveitchik, himself the heir to a proud Lithuanian tradition in learning, a synthesis was born between Modern orthodoxy and systematic analysis of old and new ideas, sometimes with reconciliation, sometimes put into contrast.
Several different forms of Modern Orthodoxy exist today.However, sociologists generally place them into two camps; the "Ideologically Modern", who are very careful about observances, but nevertheless see the need to be involved with the modern world, and "Behaviorally Modern" who will keep the essential framework of Jewish law and tradition, but will compromise on details. Basically, in many Modern Orthodox communities, a person who openly violates some standards of Jewish law will still be welcome in the community, UNLESS he makes an IDEOLOGY out of his lapses. These two groups have, in recent years, grown further apart. As Western culture has gone further away from a basic Biblical ethic, to one of relativism, atheism and consumerism, the Ideological Moderns have more and more separated from unnecessary participation in many aspects of society. There have even developed not only more connections with the Haredi world (so called "Ultra Orthodox" ), but acceptance of much of its leadership. The Behaviorally Moderns tend to accept many current cultural ideas and norms, and try to fit them somehow into a Jewish framework.
Besides these two divisions (which are more individual and cultural rather than institutionalized or formal. No one will say "I'm Ideologically Modern, or I'm Behaviorally Modern), there exists a wide spectrum on halachic norms, as well as theological questions. At the left-leaning edge of the spectrum, one can even find those who question the origins of the Torah, or who are willing to make peace with clearly non-Torah ways of life and trends, such as homosexuality. Many question if this is Orthodoxy at all.
Ironically, in most Western countries, Modern Orthodoxy has become the dominant form, while those to the right (the Traditional Yeshivot and Hassidim) are seen almost as "outside the camp", often wielding little influence in major decisions on issues affecting the entire community.
As I noted in my last post, Rabbi Hirsch's teachings gave birth to two distinct, even opposing, ideologies. The second is often called Neo-Orthodoxy. That will be my next post.

Orthodox and Non-Orthodox Judaism Part 7

We have already seen that in nineteenth-century Germany, two powerful non-Orthodox Jewish movements had arisen; Reform, and the Wissenschaft school. To be sure, there was a traditionally Orthodox community as well, that carefully maintained the traditions and customs of the cradle of Ashkenazic Jewry. However, this community was fast losing adherents to the assimilationist tendencies of the other movements, which seemed all too attractive to many people . The level of culture was so high in the fields of science, art, music, literature, philosophy and medicine, it could safely be assumed that the future of Europe, nay, the world, lay with Germany . There was yet another factor. (This will be difficult for Americans to fathom). In most European countries, then as now, religious functionaries and institutions were government funded. Now that the non-Orthodox were the majority, funds provided by the government passed through the hands of the organized Jewish community before any was given to the Orthodox communities.(About twenty years ago, I applied for, and was likely to get, the appointment to the rabbinate of Cannes, France. However, when I learned that the government provided Jews with a monthly stipend for religious needs on a national level, and the central governing body of the Jewish community passed funds to the local community's President, and he would decide how much money the rabbi was worth that month, I quickly rescinded my candidacy).
At this time, there arose a unique man with a unique and controversial approach. Varying interpretations of his words actually led to the formation of TWO approaches, at odds with each other to this day.
His name was Samson Raphael Hirsch (1808-1888). Although from Moravia, he became head of the Orthodox community of Frankfurt am Main. Realizing that Orthodoxy was hopelessly on the defensive in Germany, he took the highly unusual and controversial step of going to the courts to have Orthodoxy declared a separate religion under German law. This provided a modicum of safety for the community, as it would not be beholding to the non-Orthodox for financial support, or for the continued existence of its institutions. But what about the attractions of Modern German life? Here, he came up with a daring theory.
The Talmud teaches "it is good to have Torah with Derech Eretz ("the Way of the Land", in other words, to have a means of earning a living, besides being engaged in study). But Hirsch saw another meaning. He interpreted "Derech Eretz" as meaning "Culture". At Sinai, argued Hirsch, the Israelites had a version of Ancient Near Eastern culture. With the giving of the Torah, that culture became sanctified through our observances and actions. But that culture is in no way "special". One could take ANY culture, and through the study of Torah and the performance of mitzvot (commandments), we could, and should, sanctify that culture. Yes, the Orthodox German Jew could be both fully Orthodox and fully German. He wrote in a perfect High German, which made a profound impression on his readers. He gave Orthodox Judaism an intellectual base. He interpreted the stories of the Torah and the mitzvot we fulfill, as being lessons on how to live dignified, productive, rational and worthy lives. He urged complete respect for our non-Jewish neighbors, scrupulously obeying the laws of the State. Jews are taught by the Torah, in Hirsch's understanding, to be polite, well-dressed, honest members of society in every way. Higher education is an essential ingredient in this. (I was once criticized by a strict Hirschian, who informed me that I had no business being a rabbi when I had not studied Goethe). Although some other classical rabbis had permitted, or even encouraged, secular studies, for Rabbi Hirsch it was actually a religious obligation; not only in practical matters, but in the realm of ideas and creativity as well.
Controversy arose. Reform resented the division of Judaism not only into denominations, but into separate religions! Many segments of the Orthodox community felt that his ideas were a betrayal of thousands of years of Jewish life and civilization. Some skeptical but sympathetic rabbis saw his ideas as not being reflective of his true beliefs, but an emergency measure (hora'at sha'ah) designed to win back the straying masses. But Rabbi Hirsch's closest students were adamant that he meant every word.
As I mentioned above, his ideas became two different approaches to Judaism; one very liberal, one very conservative. Both exist as unique, vibrant forms of Orthodoxy. Both are different from everything that came before. How did this happen? That will be the topic of my next post.