The Relationship of Orthodox Jews with Believing Jews of Other Religious Ideologies and Non-Believing Jews

YESHIVA UNIVERSITY PRESS

Contents

Contributors...........................................................................................................................................................................................ixSeries Editor's Preface Robert S. Hirt................................................................................................................................................................xiiiIntroduction Adam Mintz...............................................................................................................................................................................xvii1. The Relationship of Orthodox Jews with Believing Jews of Other Religious Ideologies and Non-Believing Jews: The American Situation in Historical Perspective Jonathan D. Sarna.....................12. Encountering the Other: Birthright Israel, Jewish Peoplehood, and the Opportunities and Dangers of Religious Journeys Sylvia Barack Fishman........................................................273. Orthodox Educators in Non-Orthodox Jewish Educational Settings Jack Bider..........................................................................................................................514. Beyond Outreach: The Abraham Joshua Heschel School-A Case Study in Inter-denominational Collaboration Ahuva Halberstam.............................................................................855. The American Model: Internal Orthodox Debate with a Focus on Birthright and Other Similar Programs Mark Dratch.....................................................................................1316. The Orthodox Professional in Non-Orthodox Communal Agencies Marc D. Stern..........................................................................................................................1517. Beyond the Pale? Reflections Regarding Contemporary Relations with Non-Orthodox Jews Aharon Lichtenstein...........................................................................................1878. The Halakhic Status of the Secular Jew: A Question of Public, Not Personal, Halakhah Yuval Cherlow.................................................................................................2259. Halakhic Views Toward Different Jews Yona Reiss....................................................................................................................................................24310. What A Difference Place Makes: Reflections on Religious-Secular Divides in Israel and in America Jeffrey Saks.....................................................................................25911. Relationships Between Religiously Observant and Other Troops in the IDF: Vision Versus Reality Stuart A. Cohen....................................................................................27912. It's A Small, Small World: Secular Zionism Through the Eyes of a Religious-Zionist Parashat HaShavua Pamphlet Yoel Finkelman......................................................................31313. Lessons Religious Zionism Can Learn From Modern Orthodoxy in America: Civil Marriage in Israel Marshall Breger....................................................................................351Orthodox Forum Twenty-First Conference List of Participants............................................................................................................................................393Index..................................................................................................................................................................................................397

Chapter One

Jonathan D. Sarna

A central paradox underlies "the relationship of Orthodox Jewish with believing Jews of other religious ideologies and non-believing Jews in America." On the one hand, Orthodox Jews, non-Orthodox Jews, and non-Jews periodically trumpet the "unity of Israel"-whether as an ideal, a presumed reality, or an administrative convenience. On the other hand, they likewise take cognizance of the "disunity of Israel," which they alternatively cheer, lament, or ignore. Historically, Orthodox Jews in particular have long faced conflicting goals: some have stood first and foremost for cherished religious principles while others have placed primary emphasis on preserving Jewish unity. In the American setting, most often these two goals have proved impossible to reconcile.

In Colonial America, before anyone knew of "Orthodox Jews," much less of other Jewish religious ideologies, the problem of how to relate to Jews who "dayly violate the principles [of] our holy religion, such as Trading on the Sabath, Eating of forbidden Meats & other Henious Crimes" arose in New York in 1757. The Parnasim and Elders of the city's only synagogue, Shearith Israel, basing themselves upon biblical and rabbinic tradition, took a hard line:

Whoever for the future continues to act contrary to our Holy law by breacking any of the principles command [principal commandments?] will not be deem'd a member of our Congregation, have none of the Mitz[v]ote of the Sinagoge Confered on him & when Dead will not be buried according to the manner of our brethren.

Within six months, following what appears to have been significant pressure, they reconsidered:

Whosoever may thinck that they are quallified but wrongfully debard being called to Sepher or any other Mitz[v]ote in Sinagoge, they are requested of themselves or their Friends for them to acquaint the Ruling Parnaz of the same, that none who are worthy may be unjustly neglected or deprived Thereof. The Parnasim like fait[h]ful Sheepards call into the fold the wandring sheep, leaving the ways of men to the Righteous God, not doubting but every member of this Community is convinced the Parnasim & Elders had anything else in view in the last Exhortation but the establishing & supporting our holy religion.

Absent state support, synagogues in colonial North America depended on voluntary contributions. Coercive measures aimed at strengthening religious discipline proved unpopular, especially in a colony like New York where many believing Protestants were openly latitudinarian in their faith. As a result, colonial American synagogues learned to patrol the "edges" of irreligious behavior, much as New England congregational parishes of the time did. Torn between irreconcilable goals-the desire to combat sinful behavior and the need to preserve communal consensus-synagogue leaders blazoned the possibility of censure but generally pulled back in the face of dissent.

The American Revolution introduced a new element into the question of how to relate to Jews of other religious ideologies. In addition to overthrowing the British, the Revolution also discredited the Anglican Church, with its hierarchic model of organization. The congregational form of governance characteristic of Protestant dissenters from Anglicanism came to characterize much of American religion, and especially American Judaism....