Modern Orthodox Judaism

Modern Orthodox Judaism (also Modern Orthodox or Modern Orthodoxy) is a movement within Orthodox Judaism that attempts to synthesize Jewish values and the observance of Jewish law with the modern world.

Modern Orthodoxy draws on several teachings and philosophies, and thus assumes various forms. In the United States, and generally in the Western world, Centrist Orthodoxy underpinned by the philosophy of Torah Umadda ("Torah and secular knowledge") is prevalent. In Israel, Modern Orthodoxy is dominated by Religious Zionism; however, although not identical, these movements share many of the same values and many of the same adherents.

Modern Orthodoxy

Modern Orthodoxy comprises a fairly broad spectrum of movements; each movement draws upon several distinct, though related, philosophies, which (in some combination) provide the basis for all variations of the movement today.

Characteristics

In general, Modern Orthodoxy's "overall approach ... is the belief that one can and should be a full member of modern society, accepting the risks to remaining observant, because the benefits outweigh those risks". Orthodox Judaism can "be enriched" by its intersection with modernity; further, "modern society creates opportunities to be productive citizens engaged in the Divine work of transforming the world to benefit humanity". At the same time, in order to preserve the integrity of halakha, any area of "powerful inconsistency and conflict" between Torah and modern culture must be filtered out.

Modern Orthodoxy also assigns a central role to the "People of Israel". Here two characteristics are manifest: in general, Modern Orthodoxy places a high national, as well as religious, significance on the State of Israel, and institutions and individuals are, typically, Zionist in orientation; relatedly, involvement with non-orthodox Jews will extend beyond "outreach" to include institutional relations and cooperation; see further under Torah Umadda.

Other "core beliefs" Among the issues have been the extent to which Modern Orthodoxy should cooperate with the more liberal denominations, support secular academic pursuits combined with religious learning, and embrace efforts to give women a larger role in Jewish learning and worship; the acceptability of modern textual criticism as a tool for Torah study is also debated.

To the ideological right, the line between Haredi and Modern Orthodox has blurred in recent years; some have referred to this trend as "haredization".) Here, "the balance has tipped heavily in favor of Torah over madda (secular studies) ... [and many] have redefined 'madda' as support for making one's livelihood in the secular world, not culturally or intellectually engaging with it." See Yeshivat Chovevei Torah, Shalom Hartman Institute, Hebrew Institute of Riverdale, Partnership minyan, Shira Hadasha, Maharat.

The behaviorally modern

It is also noted

The distinction is as follows: The ideologically modern are "meticulously observant of Halakha", Hirsch's vision, although not unqualified, extended to the sciences as well as to (German) literature, philosophy and culture. Torah im Derech Eretz remains influential to this day in all branches of Orthodox Judaism.

Neo Orthodoxy, the movement descended from Hirsch's Frankfurt community, regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further below.

Pragmatism

Rabbi Azriel Hildesheimer, along with Rabbi Hirsch, was insistent that Orthodox Jews living in the west should not segregate themselves behind ghetto walls. On the contrary, modern Jewish education must teach Jews how best to confront and deal with modernity in all of its aspects. His approach, "Cultured Orthodoxy", was defined as representing "unconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in the faith and traditions of Judaism". and through which his influence is still felt.

He established Jewish education for males and females, which included both religious and secular studies.
He established Hildesheimer Rabbinical Seminary, one of the first Orthodox yeshivot incorporating modern Jewish studies, secular studies, and academic scholarship in its curriculum.
He was non-sectarian, and worked with communal leaders, even non-Orthodox ones, on issues that affected the community.
He maintained traditional attachments to the Land of Israel, and worked with the non-Orthodox on its behalf.

Torah Umadda

Torah Umadda ( – "Torah and secular knowledge") is a philosophy concerning the secular world and Judaism, and in particular secular knowledge and Jewish knowledge. It envisions a personal—as opposed to philosophic—"synthesis" between Torah scholarship and Western, secular scholarship, entailing, also, positive involvement with the broader community. Here, the "individual has absorbed the attitudes characteristic of science, democracy, and Jewish life, and responds appropriately in diverse relations and contexts". The resultant mode of Orthodox Judaism is referred to as "Centrist Orthodoxy".

This philosophy, as formulated today, is to a large extent a product of the teachings and philosophy of Rabbi Joseph B. Soloveitchik (1903–1993), Rosh Yeshiva at Yeshiva University. In Rav Soloveitchik's thought, Judaism, which believes that the world is "very good", enjoins man to engage in tikkun olam. "Halakhic Man" must therefore attempt to bring the sanctity and purity of the transcendent realm into the material world. Centrist Orthodoxy is the dominant mode of Modern Orthodoxy in the United States, while Torah Umadda remains closely associated with Yeshiva University.

Religious Zionism

Modern Orthodoxy draws on the teachings of Rabbi Abraham Isaac Kook (1864–1935), as well as the writings and interpretations of his son Rabbi Zvi Yehuda Kook (1891–1982), both as regards their views on Jewish peoplehood and as they regard the (related) interaction with the secular world.

"Rav Kook" saw Zionism as a part of a divine scheme finally to result in the resettlement of the Jewish people in its homeland, bringing redemption ("Geula") to the Jewish people, and the entire world.
In Rav Kook's thought Kodesh and Chol (sacred and profane) play an important role: Kodesh is the inner taam (lit: "flavor") of reality, while Chol is that which is detached from Kodesh and is without any meaning; Judaism, then, is the vehicle "whereby we sanctify our lives, and attach all the practical, secular elements of life to spiritual goals which reflect the absolute meaning of existence – G-d Himself".

In Israel, the Religious Zionism of the Dati Leumi (, "National Religious") dominates Modern Orthodoxy. Here too, the ideological basis is largely drawn from the teachings of Rav Kook, and there is therefore much overlap; philosophical differences, as well as other "non-modern" forms of Religious Zionism, are discussed below.

See also Mizrachi; Bnei Akiva; National Religious Party; Hesder; Mechina; Gush Emunim; Torat Eretz Yisrael.

Comparison with other movements

As above, Modern Orthodoxy comprises various approaches, ranging from traditionalist to revisionist, and the movement apparently overlaps with Conservative Judaism and with Haredi Judaism at its respective boundaries. At its centre too, the movement appears to share practices and values with Neo Orthodoxy and with Religious Zionism. Therefore, in clarifying what Modern Orthodoxy in fact entails, its positioning must be discussed with reference to these movements.

Haredi Judaism

Although there is some question as how precisely to define the distinction between Modern Orthodoxy and Haredi Judaism, there is basic agreement that they may be distinguished on the basis of three major characteristics: "severity and leniency are relevant only in circumstances of factual doubt, not in situations of debate or varied practice. In the latter situations, the conclusion should be based solely on the legal analysis."

See .

Note though, that in recent years, many Modern Orthodox Jews are described as "increasingly stringent in their adherence to Jewish law".

As to the contention that Modern Orthodoxy's standards of observance of halakha are "relaxed", as opposed to moderate, see below under Criticism.

In the Haredi view, on the other hand, "the most severe position ... is the most likely basis for unity and commonality of practice within Orthodox community, and is therefore to be preferred". Further, "such severity ... results in the greatest certainty that God's will is being performed". Haredi Judaism thus tends to adopt chumras as a norm.

Related to this is the acceptance of the concept of Da'as Torah - the extent to which Orthodox Jews should seek the input of rabbinic scholars not just on matters of Jewish law, but on all important life matters.

Most rabbinic leaders from Haredi communities view the concept as inextricably linked to the centuries of Jewish tradition. Within Modern Orthodox Judaism, many rabbis and scholars view the matter as a modern development that can be traced to changes in Jewish communal life in the nineteenth century.

Thus, while the notion of da'as Torah is viewed by Haredi rabbis as a long-established tradition within Judaism, Modern Orthodox scholars argue that the Haredi claim is a revisionist one. According to Modern Orthodox scholars, although the term "da'as Torah" has been used in the past, the connotations of absolute rabbinic authority under this banner occurs only in the decades that follow the establishment of the Agudas Yisrael party in Eastern Europe.

See for further elaboration of these differences.

Modern Orthodoxy's efforts to encourage religious observance among non-Orthodox Jews has been likened to similar efforts by the Chabad movement. The similarity between the two groups in their relationships towards the non-Orthodox, and its adoption by some Haredi groups, has blurred the lines between the modern and Haredi segments of Orthodoxy.

Neo-Orthodoxy/Torah Im Derech Eretz

Both Modern Orthodoxy and Neo Orthodoxy, the movement directly descended from Hirsch's Frankfurt community, have combined Torah and secular knowledge with participation in contemporary Western life, and thus some maintain that there is a degree of practical and philosophical overlap between the two. The movements are nevertheless distinct, and in general, Neo-Orthodoxy has taken a more qualified approach than Modern orthodoxy, emphasizing that followers must exercise caution in engagements with the secular world.

Differences between the movements may be more than a question of degree: some Hirsch scholars argue that Hirschian philosophy is at odds with that of Modern Orthodoxy, while some Modern Orthodox scholars maintain that Modern Orthodoxy accords with Hirsch's worldview. These philosophical distinctions (though subtle), manifest in markedly divergent religious attitudes and perspectives. For example, Shimon Schwab, second rabbi of the Torah Im Derech Eretz community in the United States, has been described as being "spiritually very distant" from Yeshiva University and Modern Orthodoxy.

The role of secular life and culture: In the Hirschian view, interaction with the secular and the requisite acquisition of culture and knowledge is encouraged, only insofar as it facilitates the application of Torah to worldly matters. For Modern Orthodoxy, on the other hand, secular culture and knowledge are seen as a complement to Torah, and, to some extent, encouraged for their own sake. Some would suggest that in Modern Orthodoxy, Judaism is enriched by interaction with modernity, whereas in Neo-Orthodoxy human experience (and modernity) are enriched by the application of Torah outlook and practice.
Priority of Torah versus Secular knowledge: In the Hirschian view, Torah is the "sole barometer of truth" by which to judge secular disciplines, as "there is only one truth, and only one body of knowledge that can serve as the standard.... Compared to it, all the other sciences are valid only provisionally." (Hirsch, commentary to Leviticus 18:4–5; see also Rashi ad loc.). By contrast, in the view of Modern Orthodoxy, although Torah is the "preeminent center", secular knowledge is considered to offer "a different perspective that may not agree at all with [Torah] ... [but] both together present the possibility of a larger truth". (Torah Umadda, p. 236).
Broader communal involvement: Neo-Orthodoxy, influenced by Hirsch's philosophy on Austritt (secession), "could not countenance recognition of a non-believing body as a legitimate representative of the Jewish people", and is therefore opposed to the Mizrachi movement, which is affiliated with the World Zionist Organization and the Jewish Agency. Modern Orthodoxy, on the other hand, is characterised by its involvement with the broader Jewish Community and by its Religious Zionism.

Religious Zionism

Broadly defined, Religious Zionism is a movement that embraces the idea of Jewish national sovereignty, often in connection with the belief in the ability of the Jewish people to bring about a redemptive state through natural means, and often attributing religious significance to the modern State of Israel. The spiritual thinkers who started this stream of thought include Rabbi Zvi Hirsch Kalischer (1795–1874) and Rabbi Yitzchak Yaacov Reines (1839–1915).  Thus, in this sense, Religious Zionism in fact encompasses a wide spectrum of religious views including Modern Orthodoxy.

Note, however, that Modern Orthodoxy, in fact, overlaps to a large extent with "Religious Zionism" in its narrower form ("Throughout the world, a 'religious Zionist day school' is a synonym for a 'modern Orthodox day school'"). At the least, the two are not in any direct conflict, and generally coexist,

Nevertheless, the two movements are philosophically distinct on two broad counts.

Firstly, (the more conservative) Religious Zionists differ with Modern Orthodoxy in its approach to secular knowledge. Here, engagement with the secular is permissible, and encouraged, but only insofar as this benefits the State of Israel; secular knowledge (or, at the least, an extensive secular education) is viewed as valuable for practical ends, though not in and of itself. See further under Torah Umadda.
Secondly, under Religious Zionism, a "nationalistic coloration" is given to traditional religious concepts, whereas, by contrast, Modern Orthodoxy includes "a greater balance which includes openness to the non-Jewish world"; the Meimad political party, and the Shalom Hartman Institute, Yeshivat Har Etzion / Migdal Oz and Yeshivat Hamivtar/Ohr Torah Stone Institutions/Midreshet Lindenbaum (some would include Yeshivat Hesder Petach Tikva, Yeshivat Ma'ale Gilboa, and the Tzohar Foundation).

Conservative Judaism

In some areas, Modern Orthodoxy's left wing appears to align with more traditional elements of Conservative Judaism, and in fact some on the left of Modern Orthodoxy have allied with the formerly Conservative Union for Traditional Judaism. Nonetheless, the two movements are generally described as distinct. Rabbi Avi Weiss, from the left of Modern Orthodoxy, stresses that Orthodox and Conservative Judaism are "so very different in ... three fundamental areas: Torah mi-Sinai, rabbinic interpretation, and rabbinic legislation". Weiss argues as follows:

Torah mi-Sinai ("Torah From Sinai"): Modern Orthodoxy, in line with the rest of Orthodoxy, holds that Jewish law is Divine in origin, and as such, no underlying principle may be compromised in accounting for changing political, social or economic conditions, whereas Conservative Judaism holds that Poskim should make use of literary and historical analysis in deciding Jewish law, and may reverse decisions of the Acharonim that are held to be inapplicable today.
Rabbinic legislation: Since the (Modern) Orthodox community is ritually observant, rabbinic law legislated by (today's) Orthodox rabbis can meaningfully become binding if accepted by the community (see minhag). Thus, although Conservatism similarly holds that "no law has authority unless it becomes part of the concern and practice of the community" communal acceptance of a "permissive custom" is not "meaningful", and, as a result, related rabbinic legislation cannot assume the status of law.

In general, Modern Orthodoxy does not, therefore, view the process by which the Conservative movement decides halakha as legitimate—or with the non-normative weighting assigned to halakha by the Conservative movement. In particular, Modern Orthodoxy disagrees with many of Conservative Judaism's halakhic rulings, particularly as regards issues of egalitarianism. See further on the Orthodox view and the Conservative view.

Modern Orthodoxy clearly differs from the approach of Reform Judaism and Humanistic Judaism, which do not consider halakha to be normative.

Criticism

This section deals with criticism relating to standards of observance and to social issues. See "Criticism" under Torah Umadda for discussions of philosophy.

Standards of observance

There is an often repeated contention that Modern Orthodoxy—beyond its approach to chumrahs ("strictures") described above—has lower standards of observance of traditional Jewish laws and customs than other branches of Orthodox Judaism. This view is largely anecdotal, and is based on individual behaviour, as opposed to any formal, institutional position; see above re "the behaviorally modern":