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| What Kind of Jew...Are You??? A Quick Look at the Variety of Jewish Religious Expressions Today
Rabbi Donald A. Levy
Chaplain, Captain, USAF
USAF Academy Jewish Chaplain
In this essay, I shall endeavor to give the reader a sense of the variety of Jewish expressions existing today. Please read it as merely descriptive; my aim is in no way to advocate a particular form of Judaism, or even Judaism over other religions. It is my hope that you, Jew or not, will find it helpful in your trying to understand the difference between the different “movements” (we generally do not refer to Jewish “denominations”) in Judaism today.
Almost every Jew has been asked: “What kind of Jew are you? Orthodox? Conservative? Reform?” For some, the answer is simple; the affiliation of the synagogue community where one grew up, gives one an identity that answers the question.
For others, it is not such a simple matter. Many, while being very conscious of their identity as a Jew, do not identify strongly with one Jewish movement or another. Perhaps they did not belong to a synagogue community when growing up; their parents may have been unaffiliated, or without a strong Jewish commitment. And some of us have moved away from the philosophical underpinnings of the Judaism that we grew up with, becoming more or less traditional along the way. Still others have never seriously considered the question, or simply don’t have enough information to formulate an intelligent answer. For all these, as well as for the curious non-Jew wondering why his Jewish friend behaves the way he does, I have written this brief essay.
The variety of Jewish denominational expressions is not very vast, understandable since there are only 15 to 18 million Jews (and some would say far fewer) in the world. Most of the variation within Judaism can be attributed to three factors: degree of traditionality; degree of rational or mystical inclination; and geography of family of origin. Of these, the degree of traditionality is probably the most important. Generally speaking, on this matter Jews are divided into Orthodox and progressive camps.
Orthodox Judaism ("orthodox" is a Greek term meaning "true doctrine") is the most traditionalist group. Its members tend to accept unquestionably the traditional notions of Judaism: that the Torah (the Jewish scriptures) is Divinely inspired, providing a written account of God’s will for humanity; and that Israel (the Jewish people), as God’s “Chosen People” has a special role in the bringing of redemption to humanity. Most Orthodox Jews feel a particularly strong orientation towards this form of Judaism, having no ambiguity over what kind of Jew they are. On the other hand, many Orthodox Jews don’t especially like the term “Orthodox” applied to them; they sometimes prefer to be called “Torah” Jews, or simply “observant” Jews.
Outsiders see Orthodox Judaism as demanding a rigorous lifestyle, and this perception is largely true. However, the Orthodox tend to cluster in large and vibrant communities where mutual and institutional support makes it much easier to live as an Orthodox Jew. Thus, most Orthodox do not feel challenged to follow the extensive demands of their lifestyle; they see their constant efforts to live as Orthodox Jews, as a joy and not a burden. And the demands of Orthodoxy regulate everything from diet, to thrice-daily worship, to style of dress, to rites of purification, to special obligations on the Sabbath and festivals, to sexual relations between husband and wife, to ethics in business and personal relations between Jew and Jew, and Jew and gentile. Orthodox Jews, both men and women, tend to scrupulously follow these laws and customs. Although most Jews are not Orthodox, Orthodoxy is the numerically dominant institutional expression of Judaism just about everywhere in the world, except in North America.
Within Orthodoxy, there are the Modern Orthodox who attempt to balance traditional values and customs with a lifestyle 'modern' enough to allow interaction with the world around them. Then, there are the “Hareidi” Orthodox (“hareidi” being Hebrew for “one who fears,” as in fears God), frequently called “ultra-Orthodox” by outsiders, whose lifestyle is so rigorous that they tend not to mix socially or otherwise outside of their own circles.
Among the Hareidi Orthodox, some are Hassidic. These Jews are followers of the Ba’al Shem Tov, an 18th century mystic, and his disciples and their disciples. Each Hassidic sect clusters around its Rebbe, its leader, whom the sect’s members consider to be a holy man. Most of the Hassidic sects, such as Satmarer, Bobover, Bresslover and Lubavicher, are named after the town in Eastern Europe where their original Rebbe lived; today most are centered in Brooklyn or Monsey, New York, or in Jerusalem.
Progressive Judaism is the name generic to all non-Orthodox Judaism. Progressives temper their following of traditional teachings, by the understanding that certain knowledge often taken for granted today, was unavailable to the Rabbis and sages of previous generations.
Reform Judaism is the dominant progressive Jewish movement in the world. Reform Jews are not dogmatic about the authority of the scriptures, preferring to view them in scientific-critical terms as a collection of writings produced by a succession of generations as they grappled with the reality of God. Because of their modernist approach to the question of Divine revelation, Reform Jews tend to approach their “ritual" lives with much less rigor than is characteristic of Orthodox Jews. When Reform Jews do follow the traditional practices with regard to such things as diet, worship, and Sabbath observance, they tend to do so pragmatically – either as practices meant to elevate them spiritually or as a means to walk in specifically Jewish rhythms – but not because they truly believe that God requires it of them. For the same reason, Reform Jews tend to take liberties with the traditional liturgy, replacing ancient and medieval passages with modern poetry, prose, and song. The point is to make a worship experience that is spiritually edifying, and which reflects the values and sensibilities of the community. Reform Judaism has two de facto "wings": a "classical" wing that reflects a need for deep and radical differentiation between itself and traditional Orthodox Judaism; and a "traditional" wing which is more comfortable with traditional Jewish practice and ideas. Outside of North America and Great Britain, Reform is often called Progressive Judaism, because its worldwide umbrella organization is called the World Union for Progressive Judaism.
There is a small North American movement called Reconstructionist Judaism, whose original, naturalistic philosophy reflected the thought of its founder, Mordechai Kaplan. In recent years, however, many Reconstructionist Jews have backed away from Kaplan's ideas and are known more for injecting a Jewish Renewal-type spirituality (see below) into its ideas and practices. Reconstructionist Judaism is sometimes difficult to distinguish from Reform Judaism, but it is a much smaller movement and is often considered to be more closely related to Conservative Judaism (see below) from which it sprung.
In Great Britain, there is a small movement called Liberal Judaism, which could be called the “left wing” of British Reform Judaism. Reform Judaism in the UK, on the other hand, reflects a similarity with the more traditional wing of Reform in North America.
The “middle ground” between traditionalism and modernism is occupied by Conservative Judaism, which outside of North America is called Masorti (Hebrew for “traditional”) Judaism. Although Conservative Jews usually do not question the divine inspiration of the authors of the scriptures, they accept the possibility of revelation as being progressive – that is, as we learn more, we can transcend the traditional understanding of scripture without negating its essential integrity. Mordechai Kaplan, the founder of Reconstructionist Judaism, opined long ago that there are de facto TWO Conservative Judaisms: one serves as the "left wing" of Orthodox Judaism; and the other serves as the "right wing" of Reform Judaism. Perhaps. Anybody who has been following recent (in late 2006 and early 2007) struggles within Conservative Judaism regarding the legitimization and ordination of gays and lesbians, can see some resonance in this observation.
In the United States, there is a very small movement known as Traditional Judaism, which positions itself between Conservative and Orthodox Judaism. It consists of a few congregations which were once on the “right wing” of the Conservative movement, from which they broke off over a few “modernizing” issues, chiefly the ordination of women as rabbis.
In recent years, one increasingly hears the terms Havurah Judaism and Jewish Renewal, especially in North America. A havurah (sometimes spelled, “chavurah”) is a small fellowship of Jews existing either outside a congregational setting as an intimate alternative, or as a sub-group within a congregation. Havurah Judaism, where the havurah is an alternative to a conventional congregation, is a kind of “do-it-yourself” Judaism of progressive Jews who prefer the intimacy of a smaller group to the “impersonality” of a congregation. The Havurah Institute, based in Philadelphia, provides an umbrella organization and a modicum of support to these small groups.
Jewish Renewal refers to a tendency to inject Hassidic or other types of spirituality and mysticism into a progressive Jewish context. Renewal, also a loose federation with Alef, a support network and umbrella organization based in Boulder, Colorado, is also known for a willingness to “borrow” best practices from other religions: for example, Buddhism and Native American traditions.
There is considerable overlap between the constituencies of both Havurah Judaism and Jewish Renewal, as well as those of Reconstructionist and, to a lesser extent, Reform Judaism.
Finally, one also hears the terms Ashkenazic and Sephardic (or, Ashkenazi and Sephardi) Jews; these represent distinct geographic identities, and not really “ideological” movements. Ashkenaz is an old Hebrew name for Germany, but all Jews who are of European origin are considered to be Ashkenazic. Sepharad is an old Hebrew name for Spain, although today all Jews with family origins in the Mediterranean and the Arab world are considered Sephardic. The two groups maintain somewhat different customs and practices, and there are numerous variations of custom within each group. However, the differences are largely cultural. Some would say that Sephardic interpretation of Jewish law is somewhat more lenient, and because of this the Sephardic world never saw the splitting of its Jews into movements – i.e., Reform, Conservative, and the rest – meaning that all the non-Orthodox forms of Judaism are essentially phenomena of European origin. (I've heard Orthodox Jews claim the opposite to be the case; because the Sephardic world never saw factionalism, it developed an easiergoing halacha. Whichever may be more true, there certainly were modernist-thinking Jews in the Sephardic world and one occasionally hears of their founding special synagogues that reflected their philosophies. As an example, my late father-in-law Vito Jerbi (z”l), a Libyan Jew, once told me that in Tripoli there was the “Frankist” synagogue, a comparatively wealthy congregation of French-speaking members, where there was instrumental music and mixed seating, both features considered forbidden in Orthodox congregations.
One group that calls itself Jewish, but is not, is “Messianic Judaism.” I have written and posted a separate essy on this subject here, because it is thriving in the United States and many Jews have encountered it or have met someone who called himself a “Messianic Jew” and were confused. Are not ALL Jews “messianic” – that is, believing in some form of messianic redemption to come? But the term “Messianic Jew” is a code-phrase for a believer in “Yeshua” – that is to say, Jesus of Nazareth as the promised messiah. In other words, “Messianic Judaism” is a form of Christianity, and specifically a form of Evangelical Protestant Christianity. Some of its adherents are (or once were; see below) Jews, and it uses borrowed Jewish worship forms and observances, reinterpreted into a Christian context.
But what about Jews who are non-religious, or even Atheistic? Or who have adopted another religion?
Jews who are entirely secular, either because they are indifferent about religion or because they do not believe in God, are still considered Jews. In the traditionally rabbinic literature, such a Jew is referred to as an “Apikoros” (plural: “Apikorsim”) which is a Hebraization of a Greek word meaning “Epicurean.” Certainly, from a traditionalist (as well as a modernist-religious) standpoint, such a Jew is considered in error because he is not living up to the religious obligations that are considered binding upon all Jews. Nevertheless, few would call into question their status as members of the congregation. Some such Jews are even active participants in Jewish life in some way; they may be activists in Israel advocacy, for example.
Where Jews have joined another religion, the answer would have to be: It depends.
Generally, while authorities consider a Jew who has adopted another religion to be an erring Jew just like the secularist (although the rabbinic literature refers to them by a different name, “Min” – plural “Minim” – meaning a factionalist), there are some who would deny them any of the “benefits of membership” until and unless they publicly recant. Thus, some Jews think of a Jew who has become a Christian (of any kind, even the Christian sect that calls itself “Messianic Judaism”) to have forfeited their “membership” in the people Israel. And a child born to a Jewish mother where the mother became, say a Christian before that child was born, is considered either a non-Jew from the get-go or at least someone of doubtful status until they go through a process of return (which, for some rabbis, is essentially the same process as for a born Gentile to become a Jew).
Judaism, as you can see, encompasses quite a variety of expressions for such a relatively small group. Even so, while there is certainly a degree of factional feeling among Jews, we usually find there is more that unites us, than divides us. Since we’re human, we find that the factionalism sometimes does regrettably pull us apart. For example, since “orthodox” means by definition “true doctrine” it is understandable the many Orthodox Jews do not see other forms of Judaism as valid forms of Jewish religion. Even so, they see (for example) Reform Jews as being Jews (albeit mistaken) as long as they meet the traditional criteria for Jewish status (i.e., born to a Jewish mother). But because Reform Judaism, at least in the United States also recognizes the child of a Jewish father as Jewish under certain circumstances, there is no automatic acceptance by the more traditional. So there is tension between the movements over who is a “valid” Jew, as well as over what constitutes “valid” Judaism. As long as our ideological stances do not cause us to see one another as “alien” or “heretic,” as long as we can respect one another despite our differences, it is healthy that Jews today have various forms of Judaism, from which to choose. | |
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