| Table of contents |
|
2 Hasidic Judaism 3 Beliefs 4 Orthodox organizations and groups 5 Beliefs about Jewish law and tradition 6 External links |
Like all modern denominations of Judaism, Orthodoxy is not identical to the forms of Judaism that existed in the times of Moses, nor even identical to the Judaism which existed in the time of the Mishnah and Talmud.
Orthodox Judaism, as it exists today, is considered by historians to have begun developing as a response to the Enlightenment in the late 1700s and early 1800s. In the early 1800s in Germany, Rabbi Samson Raphael Hirsch worked to reconcile traditional Judaism with the social realities of the modern age. While insisting on strict adherence to Jewish beliefs and practices, he encouraged secular studies, including history and modern philosophy; he also encouraged limited integration into the non-Jewish community. This form of Judaism was termed "neo-Orthodoxy", later known as Modern Orthodox Judaism.
A larger segment of the Orthodox population (notably represented by Agudat Yisrael) disagreed, and took a stricter approach. Their motto was "Anything new is forbidden by Torah". For them, all innovations and modifications within Jewish law and custom come to a near halt. This form of Judaism is termed Ultra-Orthodox Judaism, or Haredi Judaism.
In 1915 Yeshiva College (later Yeshiva University) and its Rabbi Issac Elchanan Rabbinical Seminary was established in New York for training in a Modern Orthodox milieu. Eventually a branch school was established in Los Angeles, CA. A number of other smaller but influential Orthodox seminaries were also established throughout the country, most notably in New York, Baltimore, Chicago and Lakewood, New Jersey.
Many Orthodox Jews follow a spiritual path known as Hasidic (or Chasidic) Judaism. This topic has its own entry.
Orthodox Judaism is not unified; it is composed of different groups with intersecting beliefs, practices and theologies. In their broad patterns, the Orthodox movements are very similar in their observance and beliefs. However, they maintain significant social differences, and differences in understanding halakha due to their varying attitudes concerning (a) the role of women in Judaism, (b) relations with non-Orthodox Jews, (c) attitudes toward modern culture and modern scholarship, and (d) how to relate to the State of Israel and Zionism.
Orthodoxy, collectively, considers itself the only true heir to the Jewish tradition; most of it considers all other Jewish movements to be unacceptable deviations from tradition. Most Orthodox groups characterize non-Orthodox forms of Judaism as heresy.
Orthodox Judaism affirms theism, the belief in one God. Its members have varied beliefs about the nature of God, and no one understanding of the Deity is mandated. Among the beliefs affirmed are: Maimonidean rationalism; Kabbalistic mysticism; Hasidic panentheism. A few affirm limited theism (the theology elucidated by Gersonides in "The Wars of the Lord".) Religious naturalism (Reconstructionist theology) is regarded as heretical.
Since there is no one unifying Orthodox body, there is no one official statement of principles of faith. Rather, each Orthodox group claims to be a non-exclusive heir to the received tradition of Jewish theology, usually affirming a literal acceptance of Maimonides's 13 principles as the only acceptable position. Some within Modern Orthodoxy take the more liberal position that these principles only represent one particular formulation of Jewish principles of faith, and that others are possible.
The Union of Orthodox Jewish Congregations (OU), and the Rabbinical Council of America (RCA). This group represents Modern Orthodoxy, which is a large segment of Orthodoxy in America, Canada and England. These groups should not be confused with the similarly named "The Union of Orthodox Rabbis" (described below) which is a small right-wing Orthodox group.
The National Council of Young Israel, and the Council of Young Israel Rabbis. This is a smaller group that was originally founded a Modern Orthodox organization, but has since become much more right-wing. Its current leadership disavows the use of the term "Modern Orthodoxy" altogether, and most will not attend official meetings of the RCA or OU.
The Chief Rabbinate of Israel was originally founded with the intention of representing all of Judaism within the State of Israel, and has two chief rabbis: One is Ashkenazic (of the East European and Russian Jewish tradition) and one is Sephardic (of the Spanish, North African and middle-eastern Jewish tradition.) The rabbinate has never been accepted by many smaller ultra-Orthodox groups. Since the 1960s the Chief rabbinate of Israel has moved somewhat to the theological right-wing.
The Igud HoRabbonim (also: Igud HaRabbanim), the Rabbinical Alliance of America, is a very small anti-Zionist ultra-Orthodox organization. Founded in 1944, it claims over 650 rabbis; recent estimates indicate that less than 100 of its members worldwide actually work as rabbis. It is widely considered a fringe group. Most American Jews are unaware of the existence of this group.
The Hisachdus HoRabbonim (also: Hisachduth HaRabbonim), Central Rabbinical Congress (CRC) of the U.S.A. & Canada, was established in 1952. It is a relatively small anti-Zionist ultra-Orthodox organization, consisting only of Satmar Hasidic Jews. It is widely considered a fringe group. Most American Jews are unaware of the existence of this group.
Orthodox Jews view halakha (Jewish law) as a set of rules, and principles designed to create new rules, that were literally spoken to Moses by God on Mount Sinai. These rules are held to be transmitted with an incredibly high degree of accuracy. Creativity and development in Jewish law is held to have been limited; Orthodox Jews hold that when Jewish law has developed, it almost never took into account changing political, social or economic conditions.
Sephardic Orthodox Jews base their practices on the Shulkhan Arukh, the 16th century legal index written by Rabbi Joseph Karo; Ashkenazic Orthodox Jews base their practices on the Mappah, a commentary to the Shulkhan Arukh written by Rabbi Moses Isserles.
Orthodox Judaism maintains the traditional understanding of Jewish identity. A Jew is someone who was born to a Jewish mother, or who converts to Judaism in accordance with Jewish law and tradition. Orthodoxy thus rejects patrilineal descent. Similarly, Orthodoxy does not allow intermarriage. Intermarriage is seen as a deliberate rejection of Judaism, and an intermarried person is effectively cut off from most of the Orthodox community. However, some Chabad Lubavitch and Modern Orthodox Jews do reach out to intermarried Jews.
All Ultra-Orthodox Jews, and most Modern Orthodox Jews, hold that a rabbi may never disagree with a ruling from the Talmud. It is held virtually as a principle of belief among many Orthodox Jews that halakha (Jewish law) never changes.
A mere cursory review of the Talmud will show that this work is a record of the Rabbinical disputes regarding the finer points of Jewish observance. Almost every page of Talmud is replete with these arguements or machloket between Amoraim and their fellows. These arguements often focus on clarifying the words of the Tannaim, the scholars who's words are recorded in the Mishnayot. The Talmud will often go to great lengths to demonstrate that these disagreements focus only on the most minute details of practical observance. In addition, the Rabbis of the Talmud are not permitted to argue with their counterparts from earlier generations. For example, for an Amoraic opinion to be accepted as authoritative it must be in accordance with the teachings of at least one of the scholars of the previous generation, or Tannaim. The main portion of the Babylonian Talmud was redacted around 550 CE. However, it was further edited by the Savoraim (post-Talmudic rabbis), between 550 CE and 700 CE. Most Orthodox Yeshivas and Kollels do not teach students about the subject of historical scholarship of the Talmud; ultra-Orthodox Jews tend to view higher criticism of the Talmud as inappropriate, and almost certainly heretical.
There is much classical and Modern Orthodox literature on this subject. A good summary of this field may be found in "Modern Scholarship in the Study of Torah: Contributions and Limitations" Edited by Shalmom Carmy. (Jason Aronson, Inc.)
In the essay "Rabbinic Authority", Modern Orthodox Jewish scholar Eli Turkel writes:
See also: Judaism, Ultra-Orthodox Judaism, Samson Raphael Hirsch, Modern Orthodox Judaism
Compare with: Reform Judaism, Conservative Judaism
The development of Orthodoxy
Hasidic Judaism
Beliefs
Orthodox organizations and groups
Beliefs about Jewish law and tradition
May one disagree with the Talmud?
Thus, some Orthodox scholars are comfortable with admitting that when someone writes "later generations never disagree with a halacha in the Talmud", this is in effect only a legal fiction. In practice, legal authorities did disagree with what was in the Talmud, and in some cases actually changed the Talmud itself! This new Talmudic text then becomes legally binding, and we thus actas if there was no change. External links