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.
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.
No comments:
Post a Comment