Title: Conservative Judaism
1Conservative Judaism
- Presented to REL 306
- Dr. Laurence Boxer
- April, 2004
2Prior to 18th Century (Enlightenment)
- ... Jewish practice was largely what, today, we
would call insular and Orthodox. - Christianity was (almost) universally hostile,
regarding Jews as Christ-killers scapegoats.
Contempt for Jews was practically required for
advancement in Catholic Church Martin Luther was
a vicious Jew-hater.
3Enlightenment changes
- Opening of America, American French revolutions
brought liberal ideas to Western Europe - Opportunity to live among Christian neighbors as
2nd-class citizens (huge improvement) presented
challenge of modernity to Jews - Rights to secular education, entry into
professions, greater commerce with Christians
often required to be less Jewish in return
4Moses Mendelsohn (1728-86)
- Scholar of Torah, Talmud, secular philosophy
translated Torah into German, with commentary
author, educator, man of letters - Attracted attention of Berlins Christian
intellectuals, particularly playwright Lessing.
Promoted breakdown of social, intellectual
barriers between Christians and Jews. - Promoted freedom of conscience (as opposed to
community enforcement of religious law) a
pillar of Reform philosophy. - Freedom of conscience led many to freedom from
observance adherence many, including most of
Mendelsohns grandchildren (one was composer
Felix) converted to Christianity to advance
economically and socially. - Mendelsohns followers pioneered Reform Judaism,
which gained greatest popularity in Western
Europe and America
5German Reform in the 1800s
- As the movement grew, tension emerged between its
radical, conservative leaders. - Degree of usage of Hebrew in prayers was a
divisive issue. Radicals called for greater use
of vernacular Frankel led conservatives for
Hebrew at 1845 Frankfort conference in appeal to
historical continuity, educational motivation,
worldwide unifying factor. - Whether to observe kashrut (laws of kosher food)
was another divisive issue. Proponents feel
kashrut is important element of Jewish
self-identification opponents regard as
unnecessary barrier to interaction with non-Jews. - 1854 Frankel founds Jewish Theological Seminary
of Breslau
Rabbi Zecharia Frankel, leader of conservative
reformers, 1840s
6American Reform, 1800s
- Growing American Jewish population had large
Reform component mirrored controversies of Eur.
Reform - Trefa Banquet July, 1883 - Celebration of 1st
class of graduates of Hebrew Union College
Reform rabbinical seminary in Cincinnati - Multiple violations of kashrut accented split
between radicals, conservatives
http//www.americanjewisharchives.org/trefa1.htm
- 1885 Pittsburgh meeting radical reformers
prevailed with statement of principles,
alienating traditionalists - 1886 traditionalists founded Jewish Theological
Seminary of America in New York.
7Leaders of the American Seminary
ALEXANDER KOHUT (1842-1894) ordained at the
Breslau Seminary, came to the United States in
1885 and served in New York both as a
congregational rabbi and as a member of the New
York Seminary's faculty. became the ideological
champion of the Conservative reaction to American
Reform. Almost single-handedly, he was
responsible for transmitting the Frankel-Breslau
approach to Judaism from Europe to the United
States. Gillman
SABATO MORAIS (1823-1897), Italian born and
trained, came to America in 1851 and served as
rabbi of Congregation Mikve Israel in
Philadelphia until his death. Morais
championed the Conservative reaction to American
Reform. prior to the Pittsburgh Conference he
had been a voice for moderation within the
coalition of Reformers. After the publication of
the Pittsburgh Platform, however, Morais turned
his attention to the new Seminary. He served as
President of the Seminary until his death .
Gillman
8Changes in American Jewish Population, 1880s
- By 1880s, Jewish immigrants to America were
coming mostly from Eastern Europe, escaping
antiSemitism of czarist empire. - Many were too traditional for Reform, but were
open to modern approach of the budding
Conservative movement, as opposed to the
Orthodoxy they knew in Europe.
9Solomon Schechter (1847-1915)
- Born in Romania educated in Vienna scholar in
Cambridge London head of Jewish Theological
Seminary 1902-1915
- Sought middle way between Eastern European
Orthodoxy, which he felt denied modernity,
American radical Reform, which he felt denied
tradition
- Stressed unity (Catholic Israel), tradition
with modernity, scholarship
- Stature appeals for unity exercised moderating
influence on Reform leadership
- Founded United Synagogue of America (now, United
Synagogue of Conservative Judaism), 1912
10Simplified spectrum of movements tradition
Least traditional
Most traditional
- Reform
- Reconstructionist
- Secular/Humanist
- Unaffiliated
Conservative
- Orthodox, including
- Chassidim
- Modern Orthodox
- others
Teaches Halakha is binding, but more willing than
Orthodox to modify Halakha for modernity
Teaches Halakha is binding less organized for
more reluctant to modify Halakha than
Conservative tend not to recognize Conservatism
as Halakha-observing
Tend to regard Halakha, traditional Jewish law,
non-binding
11Example What Cheese is Kosher? Different
halakhic approaches
- Ex. 2319 you shall not boil a kid in its
mothers milk - Num. 3220-22 If you do this then you shall be
clear before the Lord and before Israel thus,
not enough to do right (be clear before the Lord
) must also appear to do right (be clear before
Israel) - Avot 11 make a fence around the Torah.
- Thus, a basic prohibition of kashrut (laws of
kosher food) do not mix meat with dairy
products. - Klein Cheese is made from curdled milk.
the curdling agent was rennet extracted from
a calfs stomach making cheese a forbidden
mixture of dairy and meat. - According to some ancient authorities,
rennet does not affect the kashrut of cheese
because rennet no longer has the status of food.
Further, in modern practice rennet is treated
with chemicals, making it a new substance.
Thus, all cheeses subject to the Pure Food and
Drug Act should be considered kosher. - Orthodoxy tends not to use the latter rule,
preferring a stricter process-by-process
supervision of manufacturing for kosher
certification
12The Sacred Cluster
- Schorsch describes the following as the core
values of Conservative Judaism - The Centrality of Modern Israel
- Hebrew The Irreplaceable Language of Jewish
Expression - Devotion to the Ideal of Klal Yisrael (Community
of Israel) - The Defining Role of Torah in the Reshaping of
Judaism - The Study of Torah
- The Governance of Jewish Life by Halakha (Jewish
law) - Belief in G-d
13Committee on Jewish Law and Standards (see
Gillman)
- Legislature/Supreme Court of Conservative Judaism
- Currently made up of 25 voting rabbis
(distinguished scholars in rabbinic literature)
5 non-voting laity - On a given issue, may publish multiple, possibly
conflicting opinions a minority opinion with
sufficient committee support (6 or more votes) is
published along with majority/plurality opinion.
An opinion with 80 support of the committee,
plus majority of plenum of Rabbinical Assembly,
is a Standard. - Congregational rabbis are expected to adhere to
Standards. Where there is no Standard, a
congregational rabbi may choose whichever CJLS
position he/she finds most appropriate.
14Committee on Jewish Law and Standards example
of proceedings
- Ex. 353 prohibits kindling fire on Sabbath.
Does this mean its prohibited to turn on an
electric switch, or to drive, during Sabbath? - When CJLS first studied these questions, position
papers on both sides were written. - Hence, some regard these as prohibited, some
dont. See Klein for discussion.
15Committee on Jewish Law and Standards
contemporary example
- How does/should Jewish law deal with
homosexuality? Does modern understanding of
biology call for different approach? Should civil
unions or gay marriages be allowed? Sanctified? - Biblical verses
- Lev. 1822 Do not lie with a man as one lies
with a woman it is an abhorrence ?????
(to-evah). - Lev. 2013 If a man lies with a man as one lies
with a woman, the two of them have done an
abhorrent thing they shall be put to death
their bloodguilt is upon them. - Traditional prohibition of lesbianism is not
Biblical, but is derived in Biblical commentary
as a parallel prohibition.
16Committee on Jewish Law and Standards
homosexuality
R. Roth We Cant Legitimate Homosexuality
Halachically
R. Dorff Medical and Moral Reasons to Change
the Law
- Whats forbidden is homosexual intercourse not
fantasies or attractions
- Same word ????? (to-evah) abhorrence or
abomination in Lev. 1822 is applied to eating
non-kosher meat (Deut. 143) or using dishonest
weights and measures (Deut. 2516).
- Gay conduct is not a worse violation of Halakha
than is Sabbath desecration
- Gay intimacy is not like vast majority of
heterosexual sex - insertion of male organ into
female organ - so its not clear what Lev. 1822
prohibits.
- US law vs. Halakha US law is secular must
avoid claim to divine origin Halakha claims
divine origins, hence may regulate private matters
17Committee on Jewish Law and Standards
homosexuality 2
- A prohibition only makes sense if the person
addressed can do it. we are finding choice
does not really exist. You can say to gays and
lesbians, do not have sex ever. I think that is
both cruel and un-Jewish, because Jewish
tradition did not tell us to completely suppress
our sexual urges.
- Halakhic ideal for gays celebacy
- Realizes thats unrealistic for many. Next best
alternative monogamous relationship. This is
better than promiscuity, but falls short of
Halakhic ideal.
- I plead recognize that an inability to
legitimate homosexuality makes no negative claim
about the humanity, sanctity, worth, and
dignity of homosexuals.
- I would affirm Leviticus but understand it
from context to refer to cultic sex as well
as to promiscuous and oppressive sex. But
consensual, monogamous sex by adults I would want
to sanctify in some sort of commitment ceremony.
18Sources
- Bentwich, Norman Solomon Schechter A Biography,
Jewish Publication Society of America,
Philadelphia, 1938 - Eban, Abba My People The Story of the Jews,
Behrman House, NY, 1968 - Gillman, Neil Conservative Judaism The New
Century, Behrman House, 1996 - Grayzel, Solomon A History of the Jews, Jewish
Publication Society of America, Philadelphia,
1947 - Jewish Theological Seminary of America
http//www.jtsa.edu/ - Klein, Isaac A Guide to Jewish Religious
Practice, Ktav Publishing, 1979 - Roth, Joel and Dorff, Elliot Point-Counterpoint
, United Synagogue Review, Spring 2004 - Schorsch, Ismar The Sacred Cluster The Core
Values of Conservative Judaism,
http//www.jtsa.edu/about/cj/sacredcluster.shtml - United Synagogue of Conservative Judaism
http//uscj.org/index1.html