Orthodox Judaism

Orthodox Judaism is the approach to religious Judaism which subscribes to a tradition of mass revelation and adheres to the interpretation and application of the laws and ethics of the Torah as legislated in the Talmudic texts by the Tannaim and Amoraim. Orthodox Judaism includes movements such as Modern Orthodox Judaism (אורתודוקסיה מודרנית) and Ultra-Orthodox or Haredi Judaism (יהדות חרדית). As of 2001, Orthodox Jews and Jews affiliated with an Orthodox synagogue accounted for approximately 50% of British Jews (150,000), 26.5% of Israeli Jews (1,500,000) and 13% of American Jews (529,000). Among those affiliated to a synagogue body, Orthodox Jews represent 70% of British Jewry and 27% of American Jewry. While some claim that the majority of Jews killed during the Holocaust were religiously Orthodox, numbering between 50-70% of those who perished, researchers have shown that Jewish Orthodoxy was waning at the time, consumed by the Jewish Enlightenment, secular Zionism and the socialist movements of pre-war Europe. Terminology: Orthodoxy is not a single movement or school of thought. There is no single rabbinical body to which all rabbis are expected to belong, or any one organization representing member congregations. In the 20th century, a segment of the Orthodox population (as represented by the World Agudath Israel movement) disagreed with Modern Orthodoxy and took a stricter approach. Such rabbis viewed innovations and modifications within Jewish law and customs with extreme care and caution. This form of Judaism may be referred to as Haredi Judaism or "Ultra-Orthodox Judaism". According to the New Jersey Press Association, several media entities refrain from using the term "ultra-Orthodox", including the Religion Newswriters Association; JTA, the global Jewish news service; and the Star-Ledger, New Jersey’s largest daily newspaper. Several local Jewish papers, including New York's Jewish Week and Philadelphia's Jewish Exponent have also dropped use of the term. According to Shammai Engelmayer, spiritual leader of Temple Israel Community Center in Cliffside Park and former executive editor of Jewish Week, this leaves "Orthodox" as "an umbrella term that designates a very widely disparate group of people very loosely tied together by some core beliefs." Beliefs: Orthodox Judaism is considered by its adherents to be the only true expression of Jewish tradition. They consider all non-Orthodox Jewish movements to be unacceptable deviations from authentic Judaism; both because of other denominations' doubt concerning the verbal revelation of Written and Oral Torah, and because of their rejection of halakhic precedent as binding. As such, Orthodox Jewish groups characterize non-Orthodox forms of Judaism as heretical. Orthodox Judaism affirms monotheism, or the belief in one God. Among the in-depth explanations of that belief are Maimonidean rationalism, Kabbalistic mysticism, and Hasidic philosophy. A few affirm self-limited omniscience (the theology elucidated by Gersonides in The Wars of the Lord.) Orthodox Judaism maintains the historical 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 as a means of establishing Jewish identity. Similarly, Orthodoxy strongly condemns interreligious marriage. 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 Orthodox Jewish organizations do reach out to intermarried Jews. Orthodox Judaism holds that the words of the Torah, including both the Written Law and those parts of the Oral Law which are halacha leMoshe m'Sinai, were dictated by God to Moses essentially as they exist today. The laws contained in the Written Torah were given along with detailed explanations as how to apply and interpret them, the Oral Law. Although Orthodox Jews believe that many elements of current religious law were decreed or added as "fences" around the law by the rabbis, all Orthodox Jews believe that there is an underlying core of Sinaitic law and that this core of the religious laws Orthodox Jews know today is thus directly derived from Sinai and directly reflects the divine will. As such, Orthodox Jews believe that one must be extremely careful in interpreting Jewish law. Orthodox Judaism holds that, given Jewish law's divine origin, no underlying principle may be compromised in accounting for changing political, social or economic conditions; in this sense, "creativity" and development in Jewish law is limited. There is significant disagreement within Orthodox Judaism, particularly between Haredi Judaism and Modern Orthodox Judaism, about the extent and circumstances under which the proper application of halakha should be re-examined as a result of changing realities. As a general rule, Haredi Jews believe that when at all possible the law should be maintained as it was understood by their authorities at the haskalah, believing that it had never changed. Modern Orthodox authorities are more willing to assume that under scrupulous examination, identical principles may lead to different applications in the context of modern life. To the Orthodox Jew, halakha is a guide, God's Law, governing the structure of daily life from the moment he or she wakes up to the moment he or she goes to sleep. It includes codes of behaviour applicable to a broad range of circumstances (and many hypothetical ones). There are though a number of halakhic meta-principles that guide the halakhic process and in an instance of opposition between a specific halakha and a meta-principle, the meta-principle often wins out. Examples of halakhic meta-principles are Deracheha Darchei Noam (the ways of Torah are pleasant), Kavod Habriyot (basic respect for human beings), and Pikuach Nefesh (the sanctity of human life). Orthodox Judaism holds that on biblical Mount Sinai, the Written Law was transmitted along with an Oral Law. The words of the Torah were spoken to Moses by God; the laws contained in this Written Torah, the 613 mitzvot, were given along with detailed explanations in the oral tradition as to how to apply and interpret them. Furthermore, the Oral law includes principles designed to create new rules. The Oral law is held to be transmitted with an extremely high degree of accuracy. Jewish theologians who choose to emphasize the more evolutionary nature of the halacha point to a famous story in the Talmud where Moses is miraculously transported to the House of Study of Rabbi Akiva and is clearly unable to follow the ensuing discussion. According to Orthodox Judaism, Jewish law today is based on the commandments in the Torah, as viewed through the discussions and debates contained in classical rabbinic literature, especially the Mishnah and the Talmud. Orthodox Judaism thus holds that the halakha represents the "will of God", either directly, or as close to directly as possible. The laws are from the word of God in the Torah, using a set of rules also revealed by God to Moses on Mount Sinai, and have been derived with the utmost accuracy and care, and thus the Oral Law is considered to be no less the word of God. If some of the details of Jewish law may have been lost over the millennia, they were reconstructed in accordance with internally consistent rules. In this world view, the Mishnaic and Talmudic rabbis are closer to the divine revelation; by corollary, one must be extremely conservative in changing or adapting Jewish law. Orthodox Jews will also study the Talmud for its own sake; this is considered to be the greatest mitzvah of all. Haredi and Modern Orthodox Judaism vary somewhat in their view of the validity of Halakhic reconsideration. It is held virtually as a principle of belief among many Haredi Jews that halakhah never changes. Haredi Judaism thus views higher criticism of the Talmud as inappropriate, and almost certainly heretical. At the same time, some Modern Orthodox Jews do not have a problem with historical scholarship in this area. See the entry on historical analysis of the Talmud. Some Modern Orthodox authorities are also somewhat more willing to include the application of rules permitting farming during the Shmita year and permitting the advanced religious education of women. History- Roots of Orthodox Judaism: The roots of Orthodox Judaism can be traced to the late 18th or early 19th century, when elements within German Jewry sought to reform Jewish belief and practice in the early 19th century in response to the Age of Enlightenment, Jewish Emancipation, and Haskalah. They sought to modernize education in light of contemporary scholarship. They rejected claims of the absolute divine authorship of the Torah, declaring only biblical laws concerning ethics to be binding, and stated that the rest of halakha (Jewish law) need not be viewed as normative for Jews in wider society. (see Reform Judaism). In reaction to the emergence of Reform Judaism, a group of traditionalist German Jews emerged in support of some of the values of the Haskalah, but also wanted to defend the classic, traditional interpretation of Jewish law and tradition. This group was led by those who opposed the establishment of a new temple in Hamburg 1819, as reflected in the booklet "Ele Divrei HaBerit". As a group of Reform Rabbis convened in Braunschweig, Rabbi Jacob Ettlinger of Altona published a manifesto entitled "Shlomei Emunei Yisrael" in German and Hebrew, having 177 Rabbis sign on. At this time the first Orthodox Jewish periodical, "Der Treue Zions Waechter", was launched with the Hebrew supplement "Shomer Zion HaNe'eman" 1845 - 1855. In later years it was Rav Ettlinger's students Rabbi Samson Raphael Hirsch and Rabbi Azriel Hildesheimer of Berlin who deepened the awareness and strength of Orthodox Jewry. Rabbi Samson Raphael Hirsch commented in 1854: It was not the 'Orthodox' Jews who introduced the word 'orthodoxy' into Jewish discussion. It was the modern 'progressive' Jews who first applied this name to 'old', 'backward' Jews as a derogatory term. This name was at first resented by 'old' Jews. And rightly so. 'Orthodox' Judaism does not know any varieties of Judaism. It conceives Judaism as one and indivisible. It does not know a Mosaic, prophetic and rabbinic Judaism, nor Orthodox and Liberal Judaism. It only knows Judaism and non-Judaism. It does not know Orthodox and Liberal Jews. It does indeed know conscientious and indifferent Jews, good Jews, bad Jews or baptized Jews; all, nevertheless, Jews with a mission which they cannot cast off. They are only distinguished accordingly as they fulfill or reject their mission. Hirsch held the opinion that Judaism demands an application of Torah thought to the entire realm of human experience, including the secular disciplines. His approach was termed the Torah im Derech Eretz approach, or "neo-Orthodoxy". While insisting on strict adherence to Jewish beliefs and practices, he held that Jews should attempt to engage and influence the modern world, and encouraged those secular studies compatible with Torah thought. This pattern of religious and secular involvement has been evident at many times in Jewish history. Scholars believe it was characteristic of the Jews in Babylon during the Amoraic and Geonic periods, and likewise in early medieval Spain, shown by their engagement with both Muslim and Christian society. It appeared as the traditional response to cultural and scientific innovation. Some scholars believe that Modern Orthodoxy arose from the religious and social realities of Western European Jewry. While most Jews consider Modern Orthodoxy traditional today, some (the hareidi and hasidic groups) within the Orthodox community consider some elements to be of questionable validity. The neo-Orthodox movement holds that Hirsch's views are not accurately followed by Modern Orthodoxy. Development of Orthodox religious practice: Contemporary Orthodox Jews believe that they adhere to the same basic philosophy and legal framework that has existed throughout Jewish history, whereas the other denominations depart from it. Orthodox Judaism, as it exists today, is an outgrowth that claims to extend from the time of Moses, to the time of the Mishnah and Talmud, through the development of oral law and rabbinic literature, until the present time. For some, Orthodox Judaism has been seen as a continuation of what was the mainstream expression of Judaism prior to the 19th century. However, the Orthodox claim to absolute fidelity to past tradition has been challenged by modern scholars who contend that the Judaism of the Middle Ages bore little resemblance to that practiced by today's Orthodox. Rather, the Orthodox community, as a counterreaction to the liberalism of the Haskalah movement, began to embrace far more stringent halachic practices than their predecessors, most notably in matters of Kashrut and Passover dietary laws, where the strictest possible interpretation becomes a religious requirement, even where the Talmud explicitly prefers a more lenient position, and even where a more lenient position was practiced by prior generations. Jewish historians also note that certain customs of today's Orthodox are not continuations of past practice, but instead represent innovations that would have been unknown to prior generations. For example, the now-widespread haredi tradition of cutting a boy's hair for the first time on his third birthday (upshirin or upsheerin, Yiddish for "haircut") "originated as an Arab custom that parents cut a newborn boy's hair and burned it in a fire as a sacrifice," and "Jews in Palestine learned this custom from Arabs and adapted it to a special Jewish context." The Ashkenazi prohibition against eating kitniyot (grains and legumes such as rice, corn, beans, and peanuts) during Passover was explicitly rejected in the Talmud, has no known precedent before the 12th century and represented a minority position for hundreds of years thereafter, but nonetheless has remained a mandatory prohibition among Ashkenazi Orthodox Jews due to their historic adherence to the ReMA's rulings in the Shulchan Aruch. Growth of Orthodox affiliation: In practice, the emphasis on strictness has resulted in the rise of "homogeneous enclaves" with other haredi Jews that are less likely to be threatened by assimilation and intermarriage, or even to interact with other Jews who do not share their doctrines. Nevertheless, this strategy has proved successful and the number of adherents to Orthodox Judaism, especially Haredi and Chassidic communities, has grown rapidly. In 1915, Yeshiva College (later Yeshiva University) and its Rabbi Isaac Elchanan Theological Seminary was established in New York City for training in an Orthodox milieu. A school branch was established in Los Angeles, California. A number of other influential Orthodox seminaries, mostly Haredi, were established throughout the country, most notably in New York, Baltimore, Maryland; and Chicago, Illinois. Beth Medrash Govoha, the Haredi yeshiva in Lakewood, New Jersey is the largest Talmudic academy in the United States, with a student body of over 5,000 students.