Time for a Taste of Torah - Vayakhel 2014

Each week, I include a Dvar Torah in my email to the KJ Beginners community. Here is this week’s edition.

“Vayakhel Moshe et kol adat b’nei Yisrael…sheishet yamim tei’aseh melacha u’va-yom ha-sh’vi’i yihyeh lachem kodesh Shabbat shabbaton la-Hashem – Moses assembled the entire assembly of the children of Israel…For six days work may be done, but the seventh day shall be holy for you, a day of complete rest for Hashem.” (Shemot/Exodus 35:1,2)

As the construction of the Mishkan (Tabernacle) commences, Moshe gathers the entire Jewish community and instructs them about the laws of Shabbat. It is an interesting convergence of laws and terms. The Mishkan, the house for Hashem and a place of concentrated holiness, is being built. The entire Jewish people are gathered by Moshe using the Hebrew word for community (kahal). This is deemed the appropriate time for reiterating the laws of Shabbat. What is the connection?

The classic explanation given by our Sages in the Talmud is that, even though the construction of the Mishkan is important, none of the work may be done on Shabbat. (This is the source in the Oral Tradition of the 39 Melachot – forbidden categories of creative activities or work on Shabbat.) This, however, does not explain the strange language to gather all the Jews and the special Hebrew term used. The opening verses of our parsha may also be viewed as a reminder of the three most important aspects of the Jewish religion and how interconnected they are. The Mishkan (or contemporary synagogue) represents sacred space; Shabbat represents Jewish observance and sacred time; and the call to the entire community as a kehilla – united group – represents the sacred community. Judaism requires all three, and all three complement each other.

The interplay between shul, Shabbat, and Jewish community are a great lesson each Shabbat as we gather in shul to learn and grow as Jews. It is essential never to forget how important Jewish community is in shul, on Shabbat, or at any time. It is an even timelier message as Shabbat Across America approaches. In two weeks, each of us has the opportunity to gather together as a holy community in a holy place for a holy experience. Be a part of it and encourage others to be a part of it as well!

For a really great dvar Torah on the power of community, see: Rabbi Jonathan Sacks – “Team Building” He’s always great.

I'm back!

It has been a while, but I am back and hope to be posting a little more regularly.

Below is my recent Shabbat sermon. I had been thinking about counting and community, and community member Howard Blas told me about Jewish Disabilities Awareness Month (JDAM). The light bulb turned on, and the result is the sermon below.

Atone For Your Souls

Ki Tisa 5774 – February 15, 2014

Rabbi Elie Weinstock

            There is a prohibition against counting Jews.

            The Talmud (Yoma 22b) quotes Rabbi Yitzchak who teaches that one may not count Jews for any purpose – even for a mitzvah. It is based on the verse in Hoshea (2:1):

וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר

            Not counting Jews is most relevant when counting Jews for a minyan. To do so, we are instructed to count body parts or to say “not-one” or to use a pasuk with 10 words. When the State of Israel conducted its first census, various halakhic opinions were expressed as to its permissibility. (Those allowing it noted the goal of the census is not to count specific people, rather to gain necessary information.)

As far as issurim go, this prohibition does not seem anchored in the legal realm. It is more of a spiritual concept. Rashi reinforces this reasoning by noting:

שהמנין שולט בו עין הרע והדבר בא עליהם, כמו שמצינו בימי דוד:

We’re worried about the ayin ha-ra. And we have proof that counting Jews leads to calamity. It Shmuel II, chapter 24, King David counts Jews, and a plague leads to the death of 70,000 people. What is the ayin ha-ra and why should it dictate our behavior?

I would like to suggest that there is something wrong when we count Jews. This is the ayin ha-ra to which Rashi refers. It need not be a spiritual danger, rather there is a negative influence or perspective which accompanies counting Jews. There are times when numbers are needed, but counting people can lead to a negative result, an ayin ha-ra. It is this concern that the Torah addresses in the opening verses of parshat Ki Tisa.

יב) כִּי תִשָּׂא אֶת רֹאשׁ בְּנֵי יִשְׂרָאֵל לִפְקֻדֵיהֶם וְנָתְנוּ אִישׁ כֹּפֶר נַפְשׁוֹ לַיקֹוָק בִּפְקֹד אֹתָם וְלֹא יִהְיֶה בָהֶם נֶגֶף בִּפְקֹד אֹתָם:

(טו) הֶעָשִׁיר לֹא יַרְבֶּה וְהַדַּל לֹא יַמְעִיט מִמַּחֲצִית הַשָּׁקֶל לָתֵת אֶת תְּרוּמַת יְקֹוָק לְכַפֵּר עַל נַפְשֹׁתֵיכֶם:

(טז) וְלָקַחְתָּ אֶת כֶּסֶף הַכִּפֻּרִים מֵאֵת בְּנֵי יִשְׂרָאֵל וְנָתַתָּ אֹתוֹ עַל עֲבֹדַת אֹהֶל מוֹעֵד וְהָיָה לִבְנֵי יִשְׂרָאֵל לְזִכָּרוֹן לִפְנֵי יְקֹוָק לְכַפֵּר עַל נַפְשֹׁתֵיכֶם:

            Why is there such an emphasis on kaparah? The simple explanation is to atone for and avoid the sin of counting Jews. But why the repeated mention of and noticeable emphasis on kaparah? The term kaparah is usually associated with atonement as on Yom Kippur. Kaparah involves a correction. Repenting for our sins leads to kaparah. At the same time, kaparah can also mean redemption (c.f. Ba’al Ha-Turim), to change course or to look beyond what is right in front of us. The kaparah achieved by the half-shekel method of counting helps us avoid pitfalls inherent in counting. It guides us towards a proper appreciation of what it means to count and be counted and how we look at the totality of the Jewish people. We need to be concerned with how individuals view their role as part of the community, who we include in counting the community, and the strength and challenges of a broad community. Achieving these outcomes when counting Jews provides 3 kaparot, 3 important lessons on how we view our individual roles and the concept of community.

            There is the kaparah for the individual who must realize the need to become part of the whole. At times, the individual may not want to ally her/himself with the community. Some may feel that their individual talent or viewpoint does not fit into the whole. Rabbi Samson Raphael Hirsch teaches that the half-shekel contribution reminds the individual - as talented as s/he is – does not really “count” without contributing to the whole. When we count Jews with the half-shekel coin instead of counting each person individually, we create a framework that posits a value in everyone seeing themselves as part of the whole. The capacity for community is far greater than the sum of its individuals and each person must recognize their true value as being part of the whole – whether they like it or not. This is an important kaparah, correction in the individual’s perspective.

            There is the kaparah for the community to recognize the value of each individual. When we look to create community, there are people who are easily overlooked. It is like the game of kick-ball in school. Someone is bound to be chosen last. That hurts – and needs to be addressed. Rabbi Menachem Mendel Schneerson, the late Lubavitcher Rebbe, teaches:

People differ in their intellect, character, and talents, in the quantity of their material resources and the timbre of the spiritual sensitivities. But all are equal in the very basis of their bond with God.

 He-ashir lo yarbeh v’ha-dal lo yam’it. Each individual contributes equally to strees the importance that everyone counts.

            February is Jewish Disability Awareness Month (JDAM). It is an initiative bringing together federations, synagogues, and other Jewish organizations to raise awareness and support efforts to foster inclusion of people with disabilities and their families in Jewish communities worldwide.  How many people have heard about it? I had never heard of the initiative until a community parent and educator, Howard Blas, told me about it. Like so many important issues, it is something we implicitly endorse but easily and innocently ignore. JDAM was created to put the need to include everyone on our radar screens, and we need these reminders. There are people who are easily overlooked. Think of the people you don’t see often. Think of people who are unfamiliar. They count. The half-shekel method of counting so as to include everyone is a kaparah – a mandate to make sure not to leave anyone out of the community.

            The kaparah of the half-shekel directs the individual to associate with the greater community, and it reminds the community to include each and every individual within the count. There is also a kaparah for the community to recognize that it is strong enough to include the disparate individuals and ideas contained within it.

            Rabbi Shlomo Ephraim Lunschitz, the Keli Yakar, writes that we assign numbers and count things of value. If it doesn’t matter, we don’t count it. Ki kol mispar moreh al ha-ma’alah ha-peratit she-yesih l’kol ish va-ish. While we don’t count individuals, we can’t just ignore the fact that our collective contains many unique talents, perspectives, and voices. We know this is true. When you have two individual Jews, there are, at least, three opinions. We can’t let differences prevent us from maintaining as broad a community as possible.

            The Jewish people are an amalgam. In fact, the Hebrew word for congregation, Tzibur, is homiletically interpreted as the acronym for Tzadikim, Beinonim and Reshaim (righteous, average and wicked). In the 19^th century, there were some religious leaders who raised the idea of separating from the sinners in order to create exclusively Torah-observant communities. Rabbi Naftali Tzvi Yehuda Berlin (known as the Netziv) sharply criticized this idea. He wrote: (Meshiv Davar I:64):

The author suggests that the only way to remain vigilant is to separate (from those who are bad influences) the same way Abraham separated from Lot. With all due respect for the author, this suggestion is a sharp sword in the heart of the Jewish people and its continued existence.

The Jewish people must remain a nation of all Jews. Rav Avraham Yitzchak Kook, the first Chief Rabbi in Israel and a disciple of the Netziv, writes similarly (Kovetz Yesod Mishpat):

[T]o decide that sinners are not part of Klal Yisrael, and that the nation includes only the good and righteous – this is the path of heresy…it is a wrong opinion that is forbidden to enter Am Yisrael…

I fear the issue of separation and fragmentation is back with a vengeance. You know the issues, and you have heard many of them discussed from the KJ pulpit, in the Jewish press, and in our community. In Modern Orthodoxy, there are differences of opinion concerning Open Orthodoxy, Partnership Minyanim, women wearing tefillin, conversion, and the role of the Israeli Chief Rabbinate. More broadly in the Jewish community, there are voices who wish how to give up the fight against intermarriage or to circle the wagons and ignore those who seem to be leaving the community at an alarming rate. There are disagreements about what it means to support Israel. Recently, a number of Jewish leaders (including New York City rabbis) said those who support AIPAC are right-wing fanatics. It may be tempting to draw the lines of community to encompass only “the righteous” or like-minded people, but we cannot. If when we count, the community matters more than the individual, those who are “outside the pale” of tradition or communal consensus should be written off.

This mindset requires a kaparah, and we cannot let our focus on the collective cause us to ignore the individual voices that are out there even if they differ from what we feel is correct. It is not easy to do. Ultimately, we are a strong nation because of our diversity and disparate personalities.

The half-shekel method of counting is a mitzvah, and it is a kaparah. It helps us properly understand the responsibility of the individual to be part of the community. It reminds the community to include those who are easily left out of the count, and it calls for a definition of community that is strong enough to include those who may differ.

We don’t count Jews, but each and every Jew – individually and as part of a broad Jewish community - counts.

Not going to talk about girls and tefillin…

I think this excerpt from Rabbi Dov Linzer’s Dvar Torah for Parshat Mishpatim provides much food for thought (including how we approach the topic I am not writing about):

And so it is for the halakhic process. Without an a priori commitment to submit to God’s will, a person may read his own values into the halakha, may force the halakha to say something that is true to his values but false to the Torah’s values, or the Torah’s laws. But if one starts with a disposition of submission, then, says Sfat Emet, they can truly partner with God, for God gave the Children of Israel the ability for their words to have the power to be part of the reasons of the Torah, just like God’s words… And this is the idea of the Oral Law: that the Children of Israel merit to innovate those things that were carved out before God.

We play a role in interpreting and applying halakha. If we come to impose our will on the halakha, then we do violence to the system and we are working in opposition to God. If, however, we come to let the halakha guide us, to be led by the mitzvot and their reasons, then we can be part of the process, we can be part of discovering what those reasons are. We can engage those reasons in interpreting the halakha without the fear that we will overstep, that we will abuse this privilege.

Our voice will matter, because it is God’s voice that matters most. If we start with na’aseh, we can reach the level of nishma. We can live a religious life brit in its fullest sense: a life of Torah observance and a life of Torah values. A life guided by God’s law, and a life in an ongoing relationship with God.

Pirkei Avot (2:4) teaches: Aseh retzono ki’retzonecha…u’vateil retzonecha mipnei retzono – Make God’s will match your will…Set aside your will for the sake of His will…

Living Jewish lives means living lives of being commanded by God. With that as a guiding principle and within this framework, we go forth to meet the challenges of the day.

Pretty complicated, yes?

(And if you want to read about girls and tefillin, just Google the topic.)

Shabbat Shalom! Some week-ending thoughts

Some thoughts to stimulate your thinking over Shabbat.

1.  Dr. Daniel Gordis is a terrific writer and thinker. His recent piece in the Jewish Review of Books (see it at http://bit.ly/KJu9zT) was a response to those who responded to his analysis of the Conservative movement. Very Just Judaism in tone. I strongly encourage reading the whole article, but here are some of my favorite parts:

What all this suggests, though many Orthodox rabbis will publicly deny it, is that a large percentage of Modern Orthodox Jews are not theologically Orthodox; “revelation” and “commandment” are key words in the lexicon of their communities, but not so deep down, they’re motivated as much by sociology as theology.  When the daughter of a childhood friend of mine recently married, she bought a sheitel, a wig, in order to keep her hair covered at all times. This would have been unimaginable in the crowd in which we grew up. When I asked her mother where the kids were heading for their honeymoon, she mentioned a place where I knew there was no kosher food. How were they doing that, I gently inquired? When they’re away, they eat in non-kosher restaurants, she told me.

Halakhically, eating out in such restaurants is far more problematic than not wearing a sheitel (which many would claim is not necessary at all). But intellectual consistency, the celebrated hallmark of Conservative Judaism, is not what these young people are seeking. What they want is meaning, community, closeness, and a sense of striving (incidentally, that’s what their non-Orthodox peers seek too). They have found these things in a halakhically demanding universe. And, although some of my interlocutors would scoff at their way of life, the fact is that it works.

In that community, the Jewish calendar is the metronome of life; they have homes infused with much more ritual, they learn more Torah, they intermarry much less, they visit Israel more often than their Conservative and Reform peers. They sing together and daven (which is not the same thing as worshipping) together. The best of them (not all, not enough) read just as much, think as broadly, and are as fully engaged in the modern world as their non-Orthodox counterparts, despite the intellectual tensions.

Many of the women among them find the opportunities for high-level Talmud study—opportunities that their mothers did not have—a profound indication that even in Modern Orthodoxy, feminism is alive and well. Pace Professor Judith Hauptman, most of them don’t need “ritual egalitarianism” to feel that they matter. Those who do, leave. That is what is wonderful about the American Jewish spiritual marketplace. (For the record, despite Dorff’s intentionally misleading suggestion to the contrary, nothing in my original article can fairly be construed as an endorsement of Orthodoxy.)

Minhag k’lal yisrael works, but it’s working for Modern Orthodoxy—because Orthodoxy was never afraid of cognitive dissonance. Does it help that Orthodox rabbis still speak in theological terms? Yes, it does, and that would have been challenging for Conservative rabbis. It may not have worked even had we tried; there is something powerful about the theological certainty that is elusive for most of the lettered class, and that is undoubtedly the reason that Pew shows Modern Orthodoxy struggling now too.

I do not see these elements as the basis for a movement, Capital-C Conservative or otherwise. The world of intellectual openness coupled to halakhic rigor is hard, which is precisely why what is called for is not robotically soldiering on, but seeking new partners and new ideas as we seek to teach and inspire American Jews. One possibility worth trying is a broad coalition of people who disagree strongly about matters of Jewish law and might not even be able to pray together, but who nonetheless become partners in articulating forcefully the necessity of these three elements, even as they go about implementing them in radically different ways.

This coalition could include the most intellectually courageous Modern Orthodox rabbis (including, but not limited to, Yeshivat Chovevei Torah and its “open Orthodoxy”). It will include the “socially Orthodox” along with the world of www.thetorah.com in which mostly Orthodox rabbis wrestle with the challenges of biblical criticism. It will include non-denominational institutions like Yeshivat Hadar and Pardes, along with the more serious Conservative rabbis and their communities. It will evoke the commitments of Magen Tzedek, the Conservative movement’s attempt to make kashrut a moral enterprise, more liberal communities like Ikar in Los Angeles and Reform rabbis who are also committed to the necessity of ritual and the centrality of study.  Such a broad coalition might succeed where movements have failed; they could change the face of Jewish life in America by banding together even in the face of all their principled differences, precisely because Pew shows that time is running out.

2.  Daniel Gordis postscript – What if Israel Were a Jewish State? http://bit.ly/1gpN6lL We Jews have our work cut out for us.

3.  Can Jewish law get its creativity back? I sure hope so! That is the title of a Mosaic essay by the talented (and Ramaz alum) Joshua Berman. See here.

4.  The Torah portions of the Exodus are full of miracles. The stated goal is for God to be recognized by the Children of Israel and the world. Sometimes the miracles seem completely unbelievable. That’s what makes them miracles. To end on a humorous note:

A student at the Hebrew University was noticeably affected while reading the Bible. When his professor inquired about what had so aroused his enthusiasm, the young man replied that it was the story of the parting of the Red Sea. The professor, who was not Torah-observant, told the young student to relax, because, according to the scientists, the Red Sea at that time was, at most, ten centimeters deep. A few minutes later, the young student became even more enthusiastic about what he was reading, and again the professor asked for the reason. The student replied, “What a great God we have. He was able to drown the entire Egyptian army in just ten centimeters of water!”

-          Story by R. Nachman Kahana, posted here.

We should all be as Orthodox as Rabbi Avi Weiss

I know I said I didn’t want to spend time on this issue, but what is a blog for if not to put out some of things I am thinking, saying, or writing? Here is the email Rabbi Haskel Lookstein and I sent to the KJ community entitled “We should all be as Orthodox as Rabbi Avi Weiss.” It is basically the same as my previous post, but here you go:

Dear KJ Family,

Recently, there has been a lot of press about the Israeli Chief Rabbinate's questioning the status of Rabbi Avi Weiss as an Orthodox Rabbi and his reliability as a validator of someone's Jewish identity.  You can read about the issue here and see statements in support of Rav Avi here. 

It is unfortunate that time and energy are being spent on an issue that generates more heat than light.  We will only say one thing (that shouldn't need to be said): Rabbi Avi Weiss is an Orthodox rabbi, a great Jewish leader, and a very special mensch.  If all Orthodox rabbis were like him, we wouldn't be wasting time on an issue like this. We don't agree with everything he does, nor do we expect him to agree with everything we do. To question his commitment and reliability as a rav, however, is a new low.

There are real issues that require our attention.  We can all identify something more important on which to spend our time and energy.  Let's do so.

Haskel Lookstein           Elie Weinstock              

It is a privilege to be a colleague of Rabbi Avi Weiss

I really don’t want to write about any of this.

You may have seen the latest brouhaha regarding the Chief Rabbinate’s misguided questioning of Rabbi Avi Weiss. If not, here are a few articles:

http://www.haaretz.com/jewish-world/jewish-world-news/.premium-1.566857

http://www.ynetnews.com/articles/0,7340,L-4472405,00.html

http://blogs.timesofisrael.com/chief-rabbinate-rejecting-rabbi-avi-weiss-an-attack-to-american-orthodox-rabbinate/

Yeshivat Chovevei Torah felt it reached the point that a response was needed and issued this:

http://www.yctorah.org/content/view/867/17/

I am sure we’ll now also see (if we care to waste more time on this) opinions about why the Chief Rabbinate is right to question people with “liberal” views that are “outside the mainstream,” and this is not just about Rav Avi. All rabbis should be vetted, etc. Blah, blah, blah.

Once again, more light than heat. Is this really necessary? Let’s move on, people! I am sure everyone can identify one agenda item more important than this. PLEASE DO SO!

As for me, Rav Avi is a Jewish hero. I don’t agree with everything he does nor do I expect him to agree with everything I do. But to question his commitment? This is a new low.

Welcome to Just Judaism!

Dear Friends,

While January 1^st is not the Jewish new year, I still decided to take a stab at a resolution or two. So here is the launching of my blog.

The idea of Just Judaism has been brewing in my head for a while. I grew up attending an Orthodox day school in an Orthodox home. I am an ordained Orthodox rabbi serving an Orthodox congregation. That said, I am tiring of the noisy debate within Orthodoxy as well as beyond as to what constitutes Orthodox Judaism and who is right. In an age where more and more Jews are not finding their place in the alphabet soup of denominations and sub-denominations, I think it is time to go back to basics. I propose that, while acknowledging the different approaches, denominations, standards, and affiliations, we restore Just Judaism to its proper place.

The sermon below (also available here) is my first effort to articulate the idea of focusing on important basics of Judaism and not getting sidetracked fighting about things that will never be resolved.

I plan to use this blog to post my own ideas and ruminations as well as articles authored by others that address a positive, inclusive Judaism anchored in tradition and dedicated to finding meaning and acting for the benefit of the Jewish and broader communities. My goal is to get people thinking about their own Judaism and the importance of sharing their Judaism with others.

I hope to post regularly, but, like any new year’s resolution, let’s see how it goes.

Just Judaism

December 21, 2013

Rabbi Elie Weinstock

            V’eileh shemot bnei Yisrael – The book of Exodus begins with names. How important are names? The Midrash comments:

בשביל ד' דברים נגאלו ישראל ממצרים, אחד שלא שנו שמותם

There are four things that contributed to the Jewish people meriting redemption. One of them is that they did not change their names.

            Commitment to maintaining a Jewish name appears to be a religious value. What exactly is a Jewish name? The sons of Yaakov were given names based on the reactions of the matriarchs. Moshe’s name is bestowed by the daughter of Pharaoh. Do Jews avoid adopting foreign names? Legend tells of Alexander the Great, upon his visit to Jerusalem, being honored with the promise that the children of priestly families born that year would bear his name. Names like Papa and Huna are not inherently Jewish. Fast forward to the period of the Rishonim, and, on Gittin 8a, Rabbeinu Peter asks Rabbeinu Tam a question in Tosfot.

            In the modern era, especially, Jews have changed their names. In 19^th century Western Europe, Rabbi Samson Raphael Hirsch addressed the practice of chol-kreish, the formal bestowing of a secular name on German Jewish children. By a show of hands, who here today does not have a secular name?

            What exactly do the rabbis mean by lo shinu shemotam?

            We may understand why preserving a Jewish name is important by looking at the other three elements to which the Jews remained committed.

ולא שנו את לשונם, ולא גלו מסתרים שלהם, ולא נפרצו בעריות

The Midrash says that the Jews maintained their language, upheld a sense of privacy and dignity, and did not engage in inappropriate sexual relationships. Together with not changing their names, these priorities represent a commitment to essential values. The Jewish people were able to leave the exile and become the Jewish people because they recognized what made them unique and remained committed to those ideals. Lo shinu shemotam signified a strong connection to their identity. This mentality is the way to ensure redemption.

Rabbi Berel Wein notes that the experience in Egypt embedded within the Jewish consciousness the importance of Jewish names. Over the centuries, the Jewish people have continually struggled to retain their identity. Throughout this struggle, the Jewish name has represented a sense of continuity and purpose. Even as secular names are widely utilized by Jews, Jewish names remain an anchor to the values that define who we are.

While there are halakhic opinions forbidding secular names, they are not in the majority. It is much more important to know what Jewish names represent than not to change them. That is the key to redemption, to successful Jewish living.

It is against this backdrop that I want to examine a name we all share that seems ready for a change: Orthodox. We all identify as Orthodox Jews. What is Orthodox? It is used to describe the more traditionalist segment of the Jewish community. Rabbi Norman Lamm often spoke of our community as Centrist Orthodox. Rabbi Riskin spoke here last month about being Modern Orthodox. Just last week, we heard Rabbi Asher Lopatin address the idea of being Open Orthodox. Last Saturday night, radio talk show host Zev Brenner hosted a debate between Rabbi Shmuel Goldin and Rabbi Lopatin regarding Open Orthodoxy. He said he had invited a representative of the Agudah – the ultra-Orthodox group - to participate. The individual declined since the Agudah doesn’t recognize Open Orthodoxy as Orthodox. Really!

            Lest you think it is only recently that Orthodoxy seems to be going crazy, there was a symposium published in Tradition, the RCA journal of Jewish thought, in 1982 on the state of Orthodoxy. Rabbi Aharon Lichtenstein writes that one of the major challenges he sees is a certain narrowness which can lead to intolerance, insularity, and misplaced priorities. He writes: “On one of my visits (to America) I recall being almost overwhelmed by the impression that the major challenges confronting American Orthodoxy were neither demographic nor ideological, not how to deepen Jewish identity and weld the community, and not how to come to grips boldly with the social and intellectual impact of secular culture. These (the challenges) were, rather, determining the status of metropolitan eruvin and finding the right (kosher) tuna fish.”

            The state of the term Orthodox has not improved one bit since 1982! More and more, I find myself agreeing with Rabbi Yitz Greenberg, who is quoted as saying, “I personally don’t care which denomination in Judaism you belong to as long as you’re ashamed of it.” I am tired of the noisy debate over what constitutes Orthodox Judaism. With all of our successes, only 10% of American Jews are Orthodox!  Maybe we should revisit whether the name Orthodox serves us well. Technically, there really is no such thing as Orthodox. It is a name we got stuck with.

Rabbi Samson Rafael Hirsch wrote in his essay entitled Religion Allied to Progress, “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.”

Why keep it? What benefit is there in the name Orthodoxy if it generates more heat than light? The importance of not changing a name, as in Egypt, is when the name accurately connects to the essential values. We are better off focusing on the principles that are important rather than standing up for and arguing over a name we didn’t even choose for ourselves. If we want our own geulah, a more meaningful and engaged Jewish community, it is time for a name change. I propose Just Judaism.

What is Just Judaism? It contains 3 components. (Avot 1:2)

שמעון הצדיק היה משירי כנסת הגדולה הוא היה אומר על שלשה דברים העולם עומד על התורה ועל העבודה ועל גמילות חסדים:

The word stands upon three things: Torah, Avodah, and Gemilut Chasadim. Embracing and promoting these three values can provide us with the tools to live meaningful Jewish lives and engage so many more Jews in a common bond.

Torah: Just Judaism stands for the need to study Torah and explore the rich literature of Judaism for teachings and lessons from which we all can benefit.

Rabbi Naftali Tzvi Yehudah Berlin (the Netziv) of Volozhin said it very well 120 years ago. In a famous responsum (Meishiv Davar I:44) addressing those who wished to divide the Jewish community into separate camps, he wrote:

The bottom line is that if we really and truly wish to strengthen Judaism, there is no other way to do it other than Torah study. It doesn’t matter if it is for the right reasons or the wrong ones – that is for God to determine and not us. Those who study Torah will increase and all will recognize that Torah study helps ensure the future of the Jewish people.

            Torah study brings Jews together. Our community participates in the Torah Learning Coalition on the Upper East Side along with other Orthodox, Conservative and Reform congregations. We studied Pirkei Avot together, we studied to prepare for the High Holidays together, and, most recently, we studied about Chanukah together at Central Synagogue.

This week, you may have read about another example of Torah study’s ability to engage and inspire. It is also taking place right here in our neighborhood. Rabbi Burt Siegel, the leader of the Reform “Shul of New York: A Synagogue for Spiritual Judaism” that meets in various locations on the Lower East Side, has been praying and studying daily at Chabad of the Upper East Side in their morning Kollel program. In an interview with a Chabad website, he spoke of his rabbinical studies at HUC.

It really was devoid of a sense of spirituality… Studying Talmud…I began to appreciate the legitimacy of holding two different opinions and striving to find the authenticity in both. 

Rabbi Siegel’s Torah study is not about leaving Reform or embracing some other denomination:

I don’t feel any disconnect between serving my liberal synagogue and my growing traditionalism. My spiritual journey has actually helped me bring even more spirituality to my wonderful members.

This is the power of Torah study. Instead of arguing about what Orthodoxy is, is not, or should be, we are better served by opening up a sefer (book) and having a chavruta (study session with a partner) regarding issues of disagreement. That is Just Judaism, Judaism as expressed through the study of Torah.

            Just Judaism also includes avodah. The term classically refers to korbanot (sacrifices) and, nowadays, prayer. At its core, though, avoda is about developing a relationship with God. Orthodox Judaism doesn’t talk that much about God. Instead, we focus on the intellect or the practice of ritual law. Judaism is a balance between what I call deed and creed. There are religious obligations – the deeds, and there are religious feelings – the creed. Mitzvot, the deeds, represent the body while the religious feeling of Judaism, the creed, represents the soul. Rabbi Norman Lamm notes how essential it is to properly appreciate both. A soul without a body is a ghost. Religious feeling alone is not anchored in reality. At the same time, a body without a soul is a corpse. Actions alone are not enough. They must be suffused with meaning and life.

Rabbi David Aaron, Founder of Isralight, illustrates what happens when there is a disconnect between actions and religious feelings with an experience he had trying to introduce a Shabbat program to the Jewish youth group he once worked for. He presented his plan to the teenage leaders, and a girl of about 16 responded with a look of total shock. She said, “Shabbat!? Do you mean no tearing toilet paper?” That was her initial association with Shabbat. Rabbi Aaron responded in jest, “Yes. Haven’t you tried that? For thousands of years, Jews get together, put a roll of toilet paper on a table, sit around and chant, don’t tear it, don’t tear it.” To the uninitiated or uninspired, rituals may seem empty of meaning.

            Rabbi Aaron sees a lack of understanding at the root of feeling uninspired by Judaism.  It’s not enough to be told that we should live Jewish lives. People don’t always do what they should do. But most people do what they love to do. The goal is to find a way to love to do what we should do. We need to explore what it is that we love about Judaism and then do it. Do we love singing soulful songs? Do we love the opportunity to celebrate holidays with friends and family? Do we love to come to shul to daven (or hear the sermon)? Finding what we love will strengthen our connection to God and improve our religious experience. That is the avodah of Just Judaism.

            Torah study and seeking a genuine connection with God are two of the essential keys to unlocking a religious worldview that can redeem our Jewish world. The third key of Just Judaism is gemilut chasadim.

What is gemilut chasadim? It is often translated as acts of kindness or charity, but it is more. Gemilut chasadim means (a) taking action informed by Jewish values and (b) doing kindness for Jewish causes. While Jews are proportionally more charitable than the general population, not enough of those charitable Jews give often enough to Jewish causes. While generosity to all is the mitzvah of tzedakah, gemilut chasadim is an imperative that our giving and doing be informed by our Judaism. This means we need to give to Jewish causes.

As Jews, we are ingrained with the value of helping others and the world around us. A Jew, like any other compassionate person, wants to help the poor and hungry and stand up in the face of injustice. When we act, we also act with the awareness that our kindness and justice are Jewish values. In this way, our good deeds are also an outgrowth of our Judaism.

While we often look to ritual observance as an indicator of commitment to Judaism, the prophets tell us there is another gauge that measures our loyalty to God. (Hoshea 6:6)

כִּי חֶסֶד חָפַצְתִּי וְלֹא זָבַח

For it is kindness that I desire and not sacrifice.

A Jew’s commitment is measured by the level of compassion and acts of kindness towards another. Gemilut Chasadim – supportive actions informed by Jewish values play a crucial role in being Jewish. In addition to generosity and action, we should analyze the causes for which we stand up and the charities we support through the prism of gemilut chasadim. In this way, our kindness becomes part of our religious activity, and that is Just Judaism.

            How can we bring Torah to all Jews? What can we do to bring more religious meaning to all Jews? How can we act in a Jewish way for the benefit of our community and all people? If we continue to insist that the answers to these questions come from our own definition of a denomination, we will miss out on the potential of Just Judaism to inspire the masses. To quote Rabbi Hirsch again:

[Judaism] does not know a Mosaic, prophetic and rabbinic Judaism, nor Orthodox and Liberal Judaism…It does not know Orthodox and Liberal Jews. It does indeed know conscientious and indifferent Jews, good Jews, bad Jews or baptised Jews; all, nevertheless, Jews with a mission which they cannot cast off. They are only distinguished accordingly as they fulfill or reject their mission… It knows just Judaism and non-Judaism.

Torah, avoda, and gemilut chasadim. Teaching and studying Torah, enabling a deeper encounter with the Divine, and taking action informed by Jewish values are the keys for redeeming today’s Jewish world and elevating the level of discourse and commitment in our contemporary fractured Jewish community. Promoting these essential Jewish elements will be far more effective than any denomination.

It’s Just Judaism.