Orthodox Judaism

An Orthodox Jew

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Orthodox Judaism is the Jewish tradition that adheres to a relatively strict interpretation and application of the laws and ethics first promulgated in the Talmudic texts and as subsequently developed and applied by the later rabbinical sages. It is distinguished from other contemporary types of Judaism, such as Reform, Conservative, and secular Judaism in its insistence that traditional Jewish law remains binding on all modern Jews and that critical methods of studying scripture and Talmud should generally be avoided.

Subgroups within Orthodox Judaism include Modern Orthodoxy, Haredi Judaism, and Hasidism. The Modern and Haredi variants differ in their attitudes toward secular study and interaction with the wider Gentile world, while the Hasidic movement, sharing the Haredi attitude of separation from the Gentile world, is more open to mystical kabbalistitic ideas.

The name "Orthodox"

The word "orthodox" itself is derived from the Greek orthos meaning "straight/correct" and doxa meaning "opinion." While many Orthodox Jews accept the term, others reject it as a modern innovation derived from Christian categories. Many Orthodox Jews prefer to call their faith Torah Judaism.

Use of the "Orthodox" label seems to have begun towards the beginning of the nineteenth century. Rabbi Samson Raphael Hirsch wrote in 1854 that:

...it was not "Orthodox" Jews who introduced the word "orthodox" into Jewish discussion. It was the modern "progressive" Jews who first applied the name to "old," "backward" Jews as a derogatory term. This name was... resented by "old" Jews. And rightfully so...

Others, however, say that the American Rabbi Isaac Leeser was the first to use the term, in his journal The Occident, whose target audience was the more traditional, or "Orthodox" Jew.

Basic doctines

Belief that the Torah (i.e. the Pentateuch) and its pertaining laws were transmitted by God to Moses, are eternal, and are unalterable
Belief that there is also an Oral Law, the authoritative interpretation of the written Torah, which was also transmitted by God to Moses and is now embodied in the Talmud, Midrash, and related texts
Belief that God has made an exclusive, unbreakable covenant with the Children of Israel to be governed by the Torah, which is binding on all Jews
Belief in a Jewish eschatology, including a Messiah, a rebuilt Temple in Jerusalem, and a resurrection of the dead.
Adherence to Halakha, or the tradition of Jewish law, as codified in the sixteenth-century Shulkhan Arukh
Acceptance of traditional Halakhic codes as authoritative and that new Halakhic rulings must not contradict accepted precedent
Belief in the 13 Jewish principles of faith as stated by the the rabbinical sage Maimonides
Acceptance of Orthodox rabbis as authoritative interpreters and judges of Jewish law.

Diversity within Orthodox Judaism

Orthodox Jews emphasize the importance of the Talmud as an expression of the Oral Law revealed at Sinai.

While Orthodox Jews are united in believing that both the Written Law and the Oral Torah must never be altered or rejected, there is no one unifying Orthodox body, and thus there is no one official statement of principles of faith. Moreover, the Talmud itself provides for divergent traditions on many issues.

Given this (relative) philosophic flexibility, variant attitudes are possible, particularly in areas not explicitly demarcated by the Halakha. These areas are referred to as devarim she'ein lahem shiur ("things with no set measure"). The result is a relatively broad range of worldviews within the Orthodox tradition.

Social and philosophic differences

The greatest differences as regards the devarim she'ein lahem shiur are over:

the degree to which an Orthodox Jew should integrate and/or disengage from secular society;
the extent of acceptance of Torah/Talmud/Aggadah/Halakha through the viewpoint of rabbis and their rabbinical literature as a principal outlook on all matters of the external world including secular, scientific, and political matters, vis-a-vis accepting secular views on some matters;
the weight assigned to Torah study versus secular studies or other pursuits;
the centrality of yeshivas as the place for personal Torah study;
the importance of a central spiritual guide in areas outside of Halakhic decision;
the importance of maintaining non-Halakhic customs, such as dress, language and music;
the relationship of the modern state of Israel to Judaism;
the role of women in (religious) society.
the nature of the relationship with non-Jews;

Subgroups

File:Hasidim.jpg

Hasidic Jews at a celebration

The above differences are realised in the various subgroups of Orthodoxy, which maintain significant social differences, and differences in understanding Halakha. These groups, broadly, comprise Modern Orthodox Judaism and Haredi Judaism, the latter comprising Hasidic Judaism and non-Hasidic Hareidi Judaism.

Modern Orthodoxy advocates increased integration with non-Jewish society, regards secular knowledge as inherently valuable, and is somewhat more willing to use Talmudic arguments to revisit questions of Jewish law
Haredi Judaism advocates a greater degree of segregation from non-Jewish culture. It is also characterized by its focus on community-wide Torah study. Academic interest is normally directed toward the religious studies found in the yeshiva, rather than secular academic pursuits.
Hasidic Judaism likewise generally prefers separation from non-Jewish society, but places greater emphasis than most other Orthodox groups on the Jewish mystical tradition known as Kabbalah.
Religious Zionism, characterized by belief in the importance of the modern state of Israel to Judaism, often intersects with Modern Orthodoxy.

In practice

Mosheh Lichtenstein, a Modern Othodox rabbi

For guidance in practical application of Jewish law (Halakha) the majority of Orthodox Jews ultimately appeal to the Shulchan Aruch, the Halakic code composed in the sixteenth century by Rabbi Joseph Caro) together with its associated commentaries. Thus, at a general level, there is a large degree of conformity among Orthodox Jews. Concerning additional details, however, there is often variance. By and large, these differences result from the historic dispersal of the Jews and the consequent regional differences in practice.

Mizrahi and Sephardic Orthodox Jews generally base their practice on the Shulchan Aruch. However, two recent works of Halakha, Kaf HaChaim and Ben Ish Chai, have become authoritative in Sephardic communities. Thus Mizrahi and Sephardi Jews may choose to follow the opinion of the Ben Ish Chai when it conflicts with the Shulchan Aruch.
Ashkenazic Orthodox Jews have traditionally based most of their practices on the Rema, the gloss on the Shulchan Aruch by Rabbi Moses Isserles, reflecting differences between Ashkenazi and Sephardi custom. More recently the Mishnah Berurah has become authoritative, and Ashkenazi Jews may choose to follow the opinion of the Mishna Brurah instead of a particular detail of Jewish law as presented in the Shulchan Aruch.
Chabad Lubavitch Hasidim generally follow the rulings of Shneur Zalman of Liadi in the Shulchan Aruch HaRav.
Traditional Yemenite Jews base most of their practices on the Mishneh Torah, Maimonides' earlier compendium of Halacha (written several centuries before the Shulchan Aruch). The Talmidei haRambam, also, keep Jewish law as codified in the Mishneh Torah.
An even smaller number—such as the Romaniote Jews—traditionally follow the Jerusalem Talmud over the Babylonian Talmud.

It should be noted that on an individual level there is a considerable range in the level of observance among Orthodox Jews. Thus there are those who would consider themselves "Orthodox" and yet may not be observant of, for example, the laws of family purity.

The development of Orthodoxy

Orthodoxy is not a single movement or school of thought. In the United States, there are several Orthodox denominations, such as, Agudath Israel, the Orthodox Union, and the National Council of Young Israel, none of which represents a majority of U.S. Orthodox congregations.

Orthodox Jews maintain that contemporary Orthodox Judaism holds the same basic philosophy and legal framework that existed throughout Jewish history—whereas the other denominations depart from it. It may be said that Orthodox Judaism, as it exists today, is an outgrowth that stretches from the time of Moses, to the time of the Mishnah and Talmud, through the oral law, ongoing until the present time.

In the early 1800s, elements within German Jewry sought to reform Jewish belief and practice in response to The Age of Enlightenment and the Jewish Emancipation. In light of modern scholarship, they denied divine authorship of the Torah, declared only the moral aspects of biblical laws to be binding, and stated that the rest of Halakha need no longer be viewed as normative (see Reform Judaism).

At the same time, many German Jews strictly maintained their adherence to Jewish law while simultaneously engaging with a post-Enlightenment society. This camp was best represented by the work and thought of Rabbi Samson Raphael Hirsch. Hirsch held that Judaism demands an application of Torah thought to the entire realm of human experience—including the secular disciplines. 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 form of Judaism is sometimes termed Jewish "neo-Orthodoxy."

The religious and social realities of Western European Jewry are considered by some to be the precursors to Modern Orthodoxy. While Modern Orthodoxy is considered traditional by most Jews today, some within the Orthodox community consider it of questionable validity.

In the twentieth century, a large segment of the Orthodox population has taken a stricter approach. This form of Judaism is often referred to as "Haredi Judaism," or "Ultra-Orthodox Judaism".

In 1915 Yeshiva College (later Yeshiva University) and its Rabbi Isaac Elchanan Theological Seminary was established in New York City for training in a Modern Orthodox milieu. Eventually a school branch was established in Los Angeles, California. A number of other smaller but influential Orthodox seminaries, mostly Haredi, were also established throughout the country, most notably in New York City, Baltimore, and Chicago. The Haredi yeshiva in Lakewood, New Jersey is the largest institution of its kind.

It is estimated that presently there are more Jews studying in yeshivot (Talmud schools) and kollelim (post-graduate Talmudical colleges for married students) than at any other time in history.

Beliefs

Orthodoxy collectively considers itself the only true heir to the Jewish tradition. Non-Orthodox Jewish movements are thus generally considered to be unacceptable deviations from authentic Judaism.

Like all forms of religious Judaism, Orthodox Judaism begins with an affirmation of monotheism—the belief in one God. Among the in-depth explanations of that belief are Maimonidean rationalism, Kabbalistic mysticism, and even Hasidic pantheism.

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 national identity. Similarly, Orthodoxy strongly condemns intermarriage unless the non-Jew has converted. 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.

Halakhic tradition

Orthodox Judaism holds that the words of the Torah, including both the Written Law (Pentateuch) and those parts of the Oral Law which are Halacha l'Moshe m'Sinai, were dictated by God to Moses essentially as they exist today. Thus one must be extremely careful in changing or adapting Jewish law. Given Jewish law's Divine origin, no underlying principle may be compromised in accounting for changing political, social or economic conditions. There is, however, significant disagreement within Orthodox Judaism—particularly between Haredi Judaism and Modern Orthodox Judaism—about the extent of the Sinaitic core within the corpus of current Jewish law and the circumstances under which non-Sinaitic law can be changed.

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 ("Jewish law") represents the "will of God," either directly, or as closely to directly as possible.

In this world view, the great rabbis of the past are closer to the divine revelation than modern ones. By corollary, one must be extremely conservative in changing or adapting Jewish law. The study the Talmud 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 Halakha ("Jewish law") never changes. Haredi Judaism thus views higher criticism of the Talmud, let alone the Bible itself, as inappropriate, or even heretical. Many within Modern Orthodox Judaism, however, do not have a problem with historical scholarship in this area. Modern Orthodoxy is also somewhat more willing to consider revisiting questions of Jewish law through Talmudic arguments. Notable examples include acceptance of rules permitting farming during the Shmita year—the seventh year of the seven-year agricultural cycle mandated by the Torah for the Land of Israel—and permitting the advanced religious education of women.

External links

Complete Torah Online. Retrieved October 29, 2007.
Archive of articles and lectures by leading contemporary Orthodox rabbis. Retrieved October 29, 2007.
Origins of Orthodox Judaism. Retrieved October 29, 2007.
The different Orthodox Jewish groups. Retrieved October 29, 2007.
The Variety of Orthodox Attitudes to Selected Ideological Issues. Retrieved October 29, 2007.
Role of women in Orthodox Judaism. Retrieved October 29, 2007.
All about the Shulkhan Arukh. Retrieved October 29, 2007.
The State of Orthodox Judaism Today. Retrieved October 29, 2007.
Orthodox Judaism in Israel. Retrieved October 29, 2007.
The Union of Orthodox Congregations. Retrieved October 29, 2007.
The Jews of Yemen Homepage. Retrieved October 29, 2007.
GoDaven.com - The Worldwide Orthodox Minyan Database. Retrieved October 29, 2007.
Global Chabad-Lubavitch Centers and Institutions Directory. Retrieved October 29, 2007.
Orthodox Jews & Science: An Empirical Study of their Attitudes Toward Evolution, the Fossil Record, and Modern Geology. Retrieved October 29, 2007.
Online database of orthodox Jews. Retrieved October 29, 2007.
Orthodox Jewish population growth and political changes. Retrieved October 29, 2007.

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