An Ideological Map of American Orthodoxy

In choosing to pursue an Orthodox conversion you are consequently choosing to enter into a lifelong relationship with the Orthodox Jewish community. It would be wise from the outset of your journey for you to understand the ideological differences and diversity within American Orthodoxy. With this ideological map you will have a broader understanding of what choices you have and will be making in pursuing an Orthodox conversion and religious lifestyle as there are quite a range of different rabbis, rabbinic courts and Orthodox communities available within the United States for you to choose to from to work with. While it is true that once converted one has the freedom to navigate one's life in the religious direction that one chooses, experience has nonetheless shown and logic dictates that it is wise to the extent possible to choose a sponsoring rabbi, rabbinic court and community that reflects where you and where applicable where your family as a whole finds itself at present in the Orthodox religious spectrum.

This map is written not by a sociologist or theologian but by a rabbi who generally identifies with the seriously committed Modern Orthodox community and has personally studied for years under several rabbis within the Yeshiva and Hassidic community. The author as well has many family members within the Yeshiva community. It should also be said that every prospective convert that I have worked with has navigated towards the more Yeshiva and Hassidic oriented community and that is a source of happiness that these individuals have found the pathway in Torah that works for them The goal here is to be as fair as possible to both communities in accurately describing their general faith stances and positions. It should be understood that each side has a complex conceptual infrastructure of Jewish tradition underlying its views and here we simply attempt to outline the most general direction of these approaches. You are encouraged to test these observations out through your own experience, study and discussion. The intention of this presentation of an ideological map is to afford you greater insight and understanding of the choices you have. We want you to make the choice that works for you and your family.

American Orthodox Judaism can broadly be divided into two ideological groups Modern Orthodoxy and Ultra-Orthodoxy. While these labels some would reject for the sake of conceptual analysis we will use them with recognition that there requires an in depth explanation of each approach. These groups subdivide into the following main groups:

Modern Orthodoxy:

Right of Center Modern Orthodoxy

Centrist Modern Orthodoxy

Left of Center Orthodoxy

Ultra Orthodoxy:

Yeshiva World Orthodoxy

Chassidic World Orthodoxy

It should be noted that while the Modern Orthodox community generally identifies with the label of Modern Orthodoxy often the Ultra Orthodox community does not appreciate or employ the label of Ultra-Orthodox. This community can refer to itself as Orthodox Judaism, Judaism, Torah True Judaism, Charedim, the World of Torah, the World of the Yeshiva and the Chassidisha world. The differences that divide Modern Orthodoxy and Ultra Orthodoxy fill volumes of books. The most basic fault line between the two groups is that these respective groups have a fundamental difference of opinion in regards to how to relate to Modernity and its many consequences. In general, the approach of Modern Orthodoxy is to engage, struggle with and at times accommodate modernity and the differences between its subgroups revolve around to what degree this is done. While in general the approach of Ultra Orthodoxy is to insulate from and reject Modernity and the differences between the subgroups revolve around to what degree this is done.

Here is a list of different aspects of Modernity and how each group relates to it. It is important to bear in mind that there are always exceptions on an individual basis but these descriptions that follow accurately portray in brush strokes where the communities as a whole generally divide.

• Zionsim
• Secular Learning & University Studies
• Secular Culture & Modern Technology
• Women's Issues
• Social Justice
• Interdenominational Relations
• Rabbinic Authority
  
  

Zionism

The Modern Orthodox community has a positive attitude towards Zionism and the Jewish State. This attitude expresses itself in the synagogue life of the Modern Orthodox community where: prayers are publicly recited for the welfare of the Jewish State and the Israel Defense Forces, an Israeli flag is often displayed, Israeli Independence day is celebrated and special prayers are recited and there is general support for Israeli causes that are identified with the Jewish State ranging from Israel Bonds, Jewish National Fund and other charitable causes.

The Ultra Orthodox community in contrast has an attitude that ranges from outright hostility towards Zionism to a de facto highly ambivalent acceptance of Zionism. These attitudes express itself in the synagogue life of the Ultra Orthodox community where: no prayers are publicly recited for the welfare of the Jewish State and the Israel Defense Forces, no Israeli flag is displayed, Israeli Independence day is not celebrated and no special prayers are recited and there is no general support for Israeli causes that are identified with the Jewish State ranging from Israel Bonds, Jewish National Fund and other charitable causes. The Ultra Orthodox community is very supportive of Ultra Orthodox institutions in Israel that reflect its particular values, ideology and interests. Many individuals within these communities appreciate the Jewish state, its army and its accomplishments but Religious Zionism by and large is not an institutionally accepted position.

Secular Learning & University Studies

The Modern Orthodox community views the Humanities and Sciences as capable of enriching our understanding of Torah and assisting us in being more refined and acculturated citizens of the world. In Modern Orthodoxy the goal is that of intellectual synthesis between the Academy and the Yeshiva. Conflicts that arise out of scientific disciplines and theories with traditional faith are sought to be reconciled through non-literal readings of scripture and the exploration of rabbinic opinions that are more compatible with the current worldview. As a rule a Modern Orthodox rabbi will minimally have a bona fide Bachelors degree from an accredited university while there are many Modern Orthodox rabbi's who have advanced degrees in a range of disciplines including: Psychology, English Literature, Philosophy, Jewish History, Mathematics and Law at times from the most prestigious universities in the country.

In the Modern Orthodox community it is a general assumption that a child boy or girl will attend a university and pursue a profession that requires university training. There is a significant percentage of: doctors, lawyers, scientists, psychologists, social workers, professors, business executives and accountants in the Modern Orthodox community. Modern Orthodox day schools and high schools are geared towards preparing a child to enter the university and many of these schools are geared on helping children prepare to enter Ivy League universities. University studies and in general white collar professions are seen as a virtual necessity given the cost of living in the Modern world as Orthodox Jews. In addition, many individuals within the Modern Orthodox community seek to contribute professionally to the broader world community. Many Modern Orthodox families send their Children to Yeshiva University or Stern College for Women where there is a separate sex classroom environment and a combination of Yeshiva studies with classical university studies.

The Ultra Orthodox community views the Humanities and Sciences as in many respects threatening and significantly less valuable in comparison to the ultimate religious value of classical Torah study. Conflicts that arise out of scientific disciplines and theories with traditional faith are generally avoided based on distrust in the scientific enterprise and scientists. Most recently books that take a more reconciling "Modern Orthodox" approach are banned. As a rule an Ultra Orthodox rabbi from the Chassidic world will not have a college education while there are a significant percentage of Orthodox Rabbi's from the Yeshiva world that have Bachelors degree's or advanced degrees in areas other then in Talmudic Arts. In general, the Ultra- Orthodox world encourages males to pursue lifelong Torah studies or the rabbinic profession in some form or another. There is more openness within the American based Yeshiva world of Ultra Orthodoxy for women to pursue university education to help support the family. In general, the working class people of the Chassidic world are primarily comprised of businessman, real estate professionals and blue collar workers while the Yeshiva based world has a higher percentage of white collar professionals. With the advent of many Jews and Jewesses returning to Traditional Judaism one can find more professional diversity in the work population but this is not a product of the educational or ideological vision of Ultra Orthodoxy. By way of example I know a Ultra Orthodox woman who is a convert, who fully covers her hair etc. who is a professor of religion in the history of religion she has specialized knowledge in Biblical Criticism and other heretical studies like radical Feminism.

Ultra Orthodox Day schools and High schools are geared to provide the best Torah education possible while meeting state requirements for secular education. Some schools accept that many children will be going on to college and do more to prepare them. Very often the religious discipline and Talmudic training of Yeshiva studies coupled with the natural brilliance of many Jewish children make entrance into university relatively easier despite the relatively lesser preparation that a secular studies education in a good Modern Orthodox school provides.

Secular Culture & Modern Technology

In Modern Orthodoxy the general approach is that of openness to participating in the broader aspects of secular culture. It is quite common for Modern Orthodox individuals to watch movies and television, see theatre productions, visit museums and attend musical concerts and sports games. The general approach is to focus on the neutral or perceived positive aspects of these cultural activities and to avoid to the extent possible the negative and non- halakhic aspects of these activities that can at times be present. This represents an ideal it is all too common that at times there are individuals within this community that participate too fully in these cultural activities and in the end violate halakhic prohibitions. It is very common in the Modern Orthodox community to celebrate Thanksgiving and to go to a firework show on the 4^th of July. In the Modern Orthodox community individuals read mainstream media publications and use the internet and cell phones freely again seeking to avoid to the extent possible some of the negative and non- halakhic aspects that these mediums can present.

In the Ultra Orthodox community the general approach is to avoid to one degree or another participating in the broader aspects of Secular culture. In general Ultra- Orthodox families will not: have a television in the home, watch movies, attend most theater productions, attend non- Jewish musical concerts (with perhaps the exception of classical music). There is a tendency among some to attend sports games as sports play and to some extend professional sports is considered a relatively kosher outlet for boys. It is not common in the Ultra- Orthodox community to celebrate Thanksgiving or the 4^th of July. In the Ultra Orthodox community there are newspapers that are self published that are generally read that have an Ultra- Orthodox religious editorial board, where forbidden speech is screened out and needless to say all advertising meets halakhic standards of modesty. The Internet in some communities is banned unless one receives a special dispensation for one's work, others use it to a more limited degree. While many employ cell phones it is common for Yeshiva students to be restricted to cell phones that do not have the internet or text messaging capacities.

The differing approaches between Modern Orthodoxy and Ultra Orthodoxy to modern technology and culture, is paradigmatic of their alternative ways of relating to modernity. Modern Orthodoxy embraces modern technology and culture and relies on the moral compass and discipline of the individual to find their way, accepting that some will get lost in the process and that it is not possible to be angelic in one's encounter with the world. Ultra- Orthodoxy seeks to either avoid unmitigated exposure to modern technology and culture or control the access one has to modern technology and culture so as to avoid or minimize the conflict and challenge that the modern world presents.

Women's Issues

The Modern Orthodox community recognizes the radical shift in economic, social and political status of modern women and seeks within the parameters of a more inclusively interpreted Halakha to harmonize with the changed status and expectations of women in our society. One of the core ways of differentiating between right, center and left wing versions of Modern Orthodoxy is on matters pertaining to women. Women in the Modern Orthodox community have the opportunity to study Torah subjects like Talmud and advanced Halakha that traditionally have generally been limited to men. (All Versions) Women in the Modern Orthodox community can train to be Halakhic Advisors in the Laws of Family Purity a Halakhic role usually performed by the Rabbi. (Center-Left Versions) Women in the Modern Orthodox community can participate in women's prayer groups, Megillah readings and Simchat Torah Hakafot where they can read Torah and lead prayers. (Left Version) Women in the Modern Orthodox community can speak from the Pulpit in synagogue on Shabbat. (Left Version) Women in the Modern Orthodox community can sit on and lead Synagogue and School Boards. (Center-Left Versions) Bat Mitzvah ceremonies for girls in Modern Orthodoxy are generally more inclusive (Center-Left Versions) and the Mechitzah (Divider between the sexes in a synagogue) is generally more women friendly in allowing women to have a better view of the services and the rabbi speech. (All Versions) Modern Orthodoxy in all its varieties is very sensitive to issues relating to women's status, suffering and inclusiveness.

The Ultra Orthodox community generally associates potential changes in regards to women's educational, social or political status and opportunities within Orthodoxy as a product of Feminism and inappropriate. Feminism is seen as a non-Jewish ideology entirely opposing the Torah value system and as a consequence forbidden. Contemporary women's desire for greater inclusiveness and participation, greater access to religious knowledge and textual learning and greater spiritual authority are seen as the by product of Feminism and as a result inappropriate and in fact unnecessary for a woman's fulfillment. As a consequence of this women in the Ultra Orthodox community as a general rule do not: study Torah subjects like Talmud and advanced Halakha, do not train to be Halakhic Advisors in the Laws of Family Purity (although, many wives of the Rabbis often teach brides an introduction to the practices of Family Purity which is generally a more simple and pragmatic training), do not participate in women's prayer groups, Megillah readings and Simchat Torah Hakafot where they can read Torah and lead prayers, do not speak from the pulpit in synagogue on Shabbat and do not lead Synagogue Boards. Bat Mitzvah ceremonies to the extent existent for girls in the Ultra Orthodox community are generally more private affairs and the Mechitzah (Divider between the sexes in a synagogue) is generally less women friendly preferring to have a synagogue divider that maximizes the prevention of the sexes being able to see each other over a woman's ability to see the services.

Social Justice

In Modern Orthodoxy there is more awareness of the suffering of other peoples beyond that of the confines of the Jewish people. Consequently, there is often participation in political protests like a rally for Darfur, rabbinical student missions to El Salvador and showing active support for victims of Hurricane Katrina. Likewise, many communities often participate in food, clothing and blood drives for the general population.

In the Ultra Orthodox community the general approach is to focus on the suffering of the Jewish people. In general, the Ultra Orthodox community struggles more with poverty then the Modern Orthodox community and this takes a significant focus of their charitable attention. In addition, this community has a large network of day schools and Yeshivot that require support. The Ultra Orthodox community has many fine charitable causes from hospitals to schools for the blind and these causes in general take their focus.

Interdenominational Relations

In Modern Orthodoxy the general approach is to exercise a pragmatic acceptance of non- Orthodox Judaism's. While Modern Orthodoxy does not accept the Halakhic authority and practices of Liberal rabbi's often they can find ways of cooperating and working together on educational, social or political issues. It is thus not uncommon to find Modern Orthodox rabbi's sitting together with non-Orthodox rabbi's on a pluralistic chartered local or regional Board of Rabbi's. Modern Orthodox rabbis at times can engage in dialogue with their non orthodox counterparts. In general, today this approach is embraced more by the Center and Left of Center Modern Orthodoxy than by the Right of Center. In general, if one has family that are identified with other liberal movements of Judaism a Modern Orthodox rabbi will have greater ability to navigate this then an Ultra Orthodox rabbi but there are as I said exceptions to the rule.

In Ultra Orthodoxy the general approach is a principled rejection of any cooperation or lending of recognition to the non-orthodox rabbinate. This with some can extend to the point of not referring to non-orthodox rabbis as rabbis but rather as clergy. Ultra- Orthodox rabbis do not sit on rabbinic councils or boards except with other Orthodox rabbis. Ultra Orthodox rabbis do not generally have public dialogues with non-Orthodox rabbis and most recently even when such a private correspondence was published it was banned.

Rabbinic Authority

In the American Modern Orthodox community the most revered Modern Orthodox Rabbinic authority is Rabbi Joseph B. Solveitchik zt'l known as "The Rav" for short.

Contemporary religious authorities include leaders of the Rabbi Isaac Elchanan Theological Seminary an affiliate of Yeshiva University like rabbi's: Herschel Shachter, Mordechai Willig, David Bleich and Moshe David Tendler. Rabbi Gedalyah Dov Schwartz the head of the Chicago Rabbinical Council and the Head of the Bet Din of America is another pivotal figure. Traditional religious authorities like Rav Moshe Feinstein zt'l in particular are also deeply influential.

In Modern Orthodoxy the approach of the Rav was in general to exercise influence through persuasion and Halakhic argument not recourse to formal authority. This approach was seen as most fitting to modern people including rabbi's who valued their personal autonomy and critical thinking. Within the right of center Modern Orthodox community this has shifted to some extent after the passing of the Rav towards a more authoritative model of rabbinic influence. Within the left of center Modern Orthodox community this mode of rabbinic authority is still intact.

In the American Yeshiva based Ultra Orthodoxy the most revered rabbinic authorities are rabbis: Moshe Feinstein , Aaron Kotler, Yaakov Kaminetsky, Mordechai Gifter and Yosef Eliyahu Henkin may the memory of the righteous be for a blessing. In the American Chassidic based world of Ultra Orthodoxy each particular group has its Rebbe with some being more influential then others.

In the Yeshiva based world of Ultra Orthodoxy halakhic argument is generally employed to support a Halakhic position or public policy. At times the merits of these arguments are buttressed by the calling of allegiance to the greater presumed wisdom and actual communal authority of the sages issuing these rulings or policies.

A Few Words about Chabad

Chabad is a wonderful and unique Hassidic movement that seeks to reach out primarily to the Jewish people and inspire them to increase their level of knowledge, observance and identification with the Jewish people. To this end they have with much self sacrifice set up a world wide system of Chabad Houses often in quite remote places or places with very poorly developed Orthodox Jewish communities. It is quite possible that a prospective convert will find themselves in a Chabad community and feel comfortable there as the Rabbi and his Rebbetzin are often very warm, dedicated and caring people. Chabad is a very close knit group and they are deeply reverential of their charismatic leaders/rebbes. If you are a regular attendee at a Chabad house you will undoubtedly see pictures of their Rebbes. In addition, the Torah teachings you will be exposed to will be highly infused with teachings and interpretations of the Chabad dynasty of Rebbes. These qualities are not unique to Chabad as a Hassidic group but are qualities that many Hassidic groups have. Chabad, in addition to all the wonderful outreach, education and charity work that they do has made a mission of brining the messianic redemption and by way of necessity the Messiah. Many in the Chabad Hassidic community assumed that the prior Rebbe of Chabad Rabbi Menachem Mendel Schneerson z'l was the Messiah. After his leaving the world many within the Chabad community were psychologically and theologically traumatized and this tragically led to a significant distortion of traditional Jewish belief. Namely, the belief that Rabbi Menachem Mendel Schneerson z'l would rise from the dead, in the period of revival of the dead, which is a traditional belief within Judaism and this would initiate his role as the messiah. In general, it was presumed that the Messiah would come before the revival of the dead and in any case even if this period occurred before the Messiah there would be many other candidates for the messianic position namely Moses, King David, King Solomon etc. While the Chabad approach to a life of Torah and Mitzvot in its normative non-extremist approach is an accepted Hassidic pathway despite some Hassidic quirks (males not sleeping in a Sukkah, eating before davening etc.) this radical messianic belief is widely considered beyond the pale of normative Judaism from across the spectrum of Orthodoxy. While I do not mean to single out Chabad for its distortions of the Rabbinic tradition, given that prospective converts who often know very little of the tradition can find themselves in the shelter of a Chabad community I feel it a responsibility to make mention of this issue so as to warn prospective converts of this pitfall. It should be understood that many Chabad Rabbis who harbor this distorted belief understand that this belief being public knowledge is bad for fundraising and the public image of Chabad. This given that it sounds to your average person like a neo-Christian perversion of Judaism. In light of this, many Chabad Rabbis harbor this belief in semi- private but if one were to be exposed to such a Chabad Rabbi over a long period of time and in particular if you were his devoted student you would likely be exposed to this distorted belief and encouraged to adopt it. Indeed, I have known individuals who have had this experience. It should be noted in closing that there are many individuals within Chabad who vehemently reject this distorted false messianism and consider it a disgrace to the late Chabad Rebbe, a violation of his teachings and very harmful to Chabad work. You should be so lucky to have such a Chabad Rabbi as your sponsoring Rabbi. In general Chabad chooses not to criticize its own and is more then too tolerant of these individuals which some estimate as a significant population of the Chabad community. May God have mercy on his people.