Modern Orthodox Judaism: Encyclopedia II - Modern Orthodox Judaism - Philosophy

Modern Orthodox Judaism - Philosophy

Modern Orthodoxy comprises a fairly broad spectrum of movements each drawing on several distinct, though related, philosophies, which in some combination provide the basis for all variations of the movement today; these are discussed in detail below. In general, Modern Orthodoxy holds that Jewish law is normative and obligatory, while simultaneously attaching a positive value to interaction with the modern world. In this view, 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 avoided. [3].

Modern Orthodox Judaism - Roots

Modern Orthodoxy traces its roots to the works of Rabbis Samson Raphael Hirsch (1808-1888) and Azriel Hildesheimer (1820-1899). Both are regarded as pioneering, having made distinct philosophic and pragmatic contributions; see further discussion in the Hildesheimer article.

Hirsch’s Torah im Derech Eretz (תורה עם דרך ארץ – “Torah with the way of the Land”) is a philosophy of Orthodox Judaism which formalises a relationship between halakhically observant Judaism and the modern world. Hirsch held that one should accept the integration of halakhic Judaism with secular education and culture not only as necessary, but as positive. "Judaism is not a mere adjunct to life: it comprises all of life... in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit... with the pen and the chisel" [4]. 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. Note that Neo Orthodoxy, the movement directly descended from Hirsch’s Frankfurt community, regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further below.

Hildesheimer, often described as "the pragmatist rather than the philosopher", undertook a variety of actions which position him as a modernizer of Orthodox Judaism, and which have become institutionalized in Modern Orthodoxy [5]. His approach may be defined as "Cultured Orthodox" and as representing "[u]nconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in the faith and traditions of Judaism" [6]. He established Jewish education for males and females, which included both religious and secular studies. His was the first Orthodox rabbinical seminary in Germany to incorporate modern Jewish studies, secular studies and academic scholarship in its curriculum. Not being a sectarian, Hildesheimer worked with communal leaders, even non-Orthodox ones, on issues that affected the community, such as anti-Semitism and ritual slaughter. He also maintained traditional Jewish attachments to the Land of Israel and worked with the non-Orthodox on its behalf.

Modern Orthodox Judaism - Torah Umadda

Torah Umadda (תורה ומדע - "Torah and secular knowledge") is a paradigm closely related to Hirsch's Torah im Derech Eretz. Torah Umadda entails a philosophy concerning the interrelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge. Here, there is a (personal as opposed to theoretical) "synthesis" between Torah scholarship and Western, secular scholarship, entailing, also, positive involvement with the broader community. The resultant mode of Orthodox Judaism is referred to as "Centrist Orthodoxy". The philosophy, as formulated today, is to a large extent a product of the teachings and philosphy of Joseph 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 [7]. Centrist Orthodoxy is the dominant mode of Modern Orthodoxy in the United States, while Torah Umadda remains closely associated with Yeshiva University.

Modern Orthodox Judaism - Religious Zionism

Religious Zionism is a third movement within Modern Orthodoxy - the movement, and its adherents, are also described via the adjective "Dati Leumi" (דתי לאומי, "National Religious"). The ideological basis for the National Religious was largely founded by, and based on the teachings of Rabbi Abraham Isaac Kook (1864 – 1935) [8]. “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 salvation ("Geula") to the Jewish people, and the entire world. In Rav Kook’s thought Kodesh and Chol (sacred and profane) play an extremely important role. Here, Kodesh is the inner taam (reason) of reality and the meaning of existence 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 - God Himself" [9]. Those to the right - sometimes referred to as "Chardal" (חרד״ל: an abbreviation for "charedi dati leumi") [10] - limit this paradigm to the practical, as opposed to the philosophical, viewing engagement with the secular as permissible, and encouraged, but only insofar as this engagement benefits the State of Israel. Religious Zionism is the dominant Modern Orthodox paradigm in Israel. See also Mizrachi; Bnei Akiva; Mafdal; Hesder; Gush Emunim.

Adapted from the Wikipedia article "Philosophy", under the G.N U Free Docmentation License. Please also see http://en.wikipedia.org/wiki