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96-607: The Marais Road Shul , formally the Green & Sea Point Hebrew Congregation (G&SPHC), is a Modern Orthodox synagogue in Sea Point , a seaside suburb of Cape Town . The congregation was first established in 1926, and the synagogue was completed in 1934. It had initially intended to become a branch of the Gardens Shul in the City Bowl, but opted for independence, and became the larger of

192-518: A collection plate during most holiday services as some churches do, as Jews are forbidden to touch money on Shabbat or other holidays such as Rosh Hashanah and Yom Kippur. However, promises to make donations are allowed. Among synagogues in the United States, donations are often sought during the Kol Nidre service, called the "Kol Nidre Appeal," often via a pledge card, where the amount of the donation

288-471: A personal — as opposed to philosophic —" synthesis " between Torah scholarship and Western, secular scholarship, entailing, also, positive involvement with the broader community. Here, the "individual has absorbed the attitudes characteristic of science, democracy, and Jewish life, and responds appropriately in diverse relations and contexts". The resultant mode of Orthodox Judaism is referred to as " Centrist Orthodoxy ". This philosophy, as formulated today,

384-610: A Jewish religious revival had taken place. In 1999, the Beit Din instructed the G&;SPHC committee to retire Steinhorn, and they refused. Then the Chief Rabbi Cyril Harris and other rabbis sent letters to the 1, 300 members of the congregation. The letter informed the members that the committee had refused their request to retire Rabbi Steinhorn, and that the rabbi would be declared persona non grata. They reasoned that Rabbi Steinhorn

480-524: A Youth Centre, where all local Jewish children could congregate and socialise was constructed. The synagogue also developed retail stores in the vacant Weizmann foyer that served only as an entrance to the Hall and Sephardi Shul upstairs and generates income from renting the retail units. Rabbi Steinhorn's middle of the road Orthodoxy was at odds with the increasingly religious Chief Rabbinate in Johannesburg, where

576-513: A central role to the "People of Israel". Here two characteristics are manifest: in general, Modern Orthodoxy places a high national , as well as religious, significance on the State of Israel , and institutions and individuals are, typically, Zionist in orientation; relatedly, involvement with non-orthodox Jews will extend beyond " outreach " to include institutional relations and cooperation; see further under Torah Umadda . Other "core beliefs" are

672-443: A discourse between modernity and halakhah . The resultant " Open Orthodoxy " seeks to re-engage with secular studies, Jews of all denominations and global issues. Some within this movement have experimented with orthodox egalitarianism where gender equality solutions are found through halakhah . This has led to women taking on more leadership roles . Others in this movement are increasingly re-engaging with social justice issues from

768-644: A function held by the Board of Deputies and the South African Zionist Federation that was honouring Prime Minister Vorster on his return from a visit to Israel in 1976. He received anonymous death threats and the security police tapped his phone. He was supported by most of the congregation, the Cape Jewish Board of Deputies and Rabbi Duschinsky, head of the Beth Din. His work permit was not renewed by

864-553: A growing sense of distance from the larger, secular culture. ("Western civilisation has moved from what was once called the Judeo-Christian ethic to a consumer-driven , choice-fixated culture.... Such a world is not chol , but chiloni , not secular , but secularist . It is impermeable to the values of kedushah ." ) Here, "the balance has tipped heavily in favor of Torah over madda (secular studies) ... [and many] have redefined 'madda' as support for making one's livelihood in

960-475: A halakhic point of view. Tikun Olam ("repairing the world") is re-mapped onto the values of social justice and basic Judaism is increasingly abandoned. See Yeshivat Chovevei Torah , Shalom Hartman Institute , Hebrew Institute of Riverdale , Partnership minyan , Shira Hadasha , Maharat . It is also noted that many Modern Orthodox are "behaviorally modern" as opposed to "ideologically modern" , and, in truth, fall outside of "Modern" Orthodoxy, at least in

1056-539: A large extent with "Religious Zionism" in its narrower form ("Throughout the world, a 'religious Zionist day school' is a synonym for a 'modern Orthodox day school'" ). At the least, the two are not in any direct conflict, and generally coexist, sharing both values and adherents. Further, in practice, except at their extremes, the differences between Religious Zionism and Modern Orthodoxy in Israel are not pronounced, and they are often identical, especially in recent years and for

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1152-508: A long-time G&SPHC president later became president of Cape Town's first Reform congregation, Temple Israel . Rabbi Dr IH Levine succeeded Rev Rosenberg in 1936 and stayed on until 1940, after getting his doctorate. The congregation also established the Talmud Torah, which had 103 students and offered Junior Certificate and Matric classes in Hebrew by 1943. Rabbi Abe Tobie Shrock was appointed as

1248-625: A major and minor hall, a Talmud Torah and Nursery School. In 1950, the congregation seceded from the Cape Board of the South African Jewish Board of Deputies after a series of tensions between the congregation and the Gardens Shul, particularly between Rabbi Shrock and Rabbi Abrahams. In 1949, Abrahams had blocked Shrock's appointment to the Beit Din . They also stood opposed to Abrahams' appointment as Chief Rabbi of Cape Town, and rejected

1344-573: A more qualified approach than Modern orthodoxy, emphasizing that followers must exercise caution in engagements with the secular world. Differences between the movements may be more than a question of degree: some Hirsch scholars argue that Hirschian philosophy is at odds with that of Modern Orthodoxy, while some Modern Orthodox scholars maintain that Modern Orthodoxy accords with Hirsch's worldview. These philosophical distinctions (though subtle), manifest in markedly divergent religious attitudes and perspectives. For example, Shimon Schwab , second rabbi of

1440-551: A number of the younger members of the Community for the purpose of electing a strong working Committee to go into the question of the proposed new Synagogue”. A constitution was drawn up, establishing; “the congregation shall function as an Orthodox Hebrew congregation and shall be known as the Green & Sea Point Hebrew Congregation, the holy congregation, the House of Jeshurun.” In the meantime,

1536-581: A positive value to interaction with the modern world. In this view, as expressed by Rabbi Saul Berman , Orthodox Judaism can "be enriched" by its intersection with modernity; further, "modern society creates opportunities to be productive citizens engaged in the Divine work of transforming the world to benefit humanity ". At the same time, in order to preserve the integrity of halakha , any area of "powerful inconsistency and conflict" between Torah and modern culture must be filtered out. Modern Orthodoxy also assigns

1632-554: A rabbi since 2022. Modern Orthodox Modern Orthodoxy draws on several teachings and philosophies, and thus assumes various forms. In the United States , and generally in the Western world , Centrist Orthodoxy underpinned by the philosophy of Torah Umadda ("Torah and secular knowledge") is prevalent. In Israel , Modern Orthodoxy is dominated by Religious Zionism ; however, although not identical, these movements share many of

1728-406: A recognition of the value and importance of secular studies, a commitment to equality of education for both men and women, and a full acceptance of the importance of being able to financially support oneself and one's family. The specific expression of Modern Orthodoxy, however, takes many forms, and particularly over the past 30–40 years, describes a political spectrum . Among the issues have been

1824-467: A sense of harmony, with Rabbi Steinhorn retiring in 2004. In the 2000s, the synagogue faced challenges that were common to congregations everywhere such as aging congregations, expensive infrastructure and younger generations that were less interested in religious observance. There were also numerical challenges, Cape Town's Jewish population had peaked at 25, 000 but had declined to 15, 000 as people opted for smaller families than generations before them. In

1920-498: A throne, while books containing the deeds of all humanity are opened before Him. Prayer services are longer than on a regular shabbat or other Jewish holidays , and include (on weekdays) the blowing of the shofar . On the afternoon of the first (or the second, if the first was Saturday) day, the ritual tashlikh is performed, in which sins are "cast" into open water, such as a river, sea, or lake. The "ten days of repentance" or "the days of awe" include Rosh Hashanah, Yom Kippur and

2016-453: Is (generally) presented as "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah", Haredi groups have sometimes compared Modern Orthodoxy with early Reform Judaism in Germany : Modern Orthodox rabbis have been criticised for attempting to modify Jewish law , in adapting Judaism to

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2112-491: Is designated as a month of introspection and repentance. In preparation for the Jewish New Year, special prayers are recited. In many communities, Psalm 27 is added at the end of morning and evening prayers . The shofar (ram's horn) is blown at the end of morning services on weekdays , and in some communities in the afternoon service as well (it is omitted on the eve of Rosh Hashanah in order to differentiate between

2208-624: Is highly rational and intellectual . Many Orthodox Jews find the intellectual engagement with the modern world as a virtue. Examples of Orthodox rabbis who promote or have promoted this worldview include: There are a few organizations dedicated to furthering Modern Orthodoxy as a religious trend: Others include: High Holy Day In Judaism , the High Holy Days , also known as High Holidays or Days of Awe ( Yamim Noraim ; Hebrew : יָמִים נוֹרָאִים ‎ , Yāmīm Nōrāʾīm ) consist of: The term High Holy Days most probably derives from

2304-528: Is largely anecdotal, and is based on individual behaviour, as opposed to any formal, institutional position; see above re "the behaviorally modern": There are at least two distinct types of Modern Orthodox. ... One is philosophically or ideologically modern, while the other is more appropriately characterized as behaviorally modern. ... [The] philosophically Modern Orthodox would be those who are meticulously observant of Halakhah but are, nevertheless, philosophically modern. ... The behaviorally Modern Orthodox, on

2400-459: Is not a requirement in order to attend. However, the High Holy Days are usually peak attendance days for synagogues and temples, often filling or over-filling synagogues. For this reason many synagogues issue tickets for attendance and may charge for them: practice varies on whether paid-up synagogue members must also buy these or whether it is included in the subscription. Synagogues never pass

2496-468: Is not disputed—comprising distinct philosophic and pragmatic contributions—Hirsch's role is less clear, with some Hirsch scholars arguing that his "Torah im Derech Eretz" philosophy is in fact at odds with that of Modern Orthodoxy; see further below and in the Hildesheimer article . Today, the movement is additionally, and particularly, influenced by the philosophy of Rabbi Joseph B. Soloveitchik and

2592-559: Is represented by a paper tab that can be bent down in the amount of donation desired. Some temples provide a card listing donation amounts, and a paper clip which the congregant may put on the card indicating their preferred donation amount. In both cases, the card is stored inside an envelope with the congregant's name and other personal contact details, and the temple reaches them after the High Holidays are over. Rabbis and other temple representatives say that holiday ticket sales represent

2688-415: Is the dominant mode of Modern Orthodoxy in the United States , while Torah Umadda remains closely associated with Yeshiva University. Modern Orthodoxy draws on the teachings of Rabbi Abraham Isaac Kook (1864–1935), as well as the writings and interpretations of his son Rabbi Zvi Yehuda Kook (1891–1982), both as regards their views on Jewish peoplehood and as they regard the (related) interaction with

2784-517: Is thus also important to clarify its position with reference to other movements in Judaism: see § Comparison with other movements below. Further, given this wide range of views, some see the possibility that, in fact, "[t]here is no longer a cohesive, singular Modern Orthodoxy"; see further below . Modern Orthodoxy traces its roots to the works of Rabbis Azriel Hildesheimer (1820–1899) and Samson Raphael Hirsch (1808–1888). While Hildesheimer's role

2880-422: Is to a large extent a product of the teachings and philosophy of Rabbi Joseph B. Soloveitchik (1903–1993), Rosh Yeshiva at Yeshiva University . In Rav Soloveitchik's thought, Judaism, which believes that the world is "very good", enjoins man to engage in tikkun olam . " Halakhic Man " must therefore attempt to bring the sanctity and purity of the transcendent realm into the material world. Centrist Orthodoxy

2976-502: The 1994 South African general election and President Nelson Mandela visited the congregation in May of the same year. In his address, he appealed to Jewish expatriates to return to South Africa. In 1998, the synagogue was the intended target of a bomb attack by PAGAD , however, it's cell noticed that the synagogue had security and decided instead to bomb the Wynberg synagogue. Shortly afterwards,

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3072-599: The May 2008 South Africa riots in providing shelter and food in the Weizmann Hall to 200 displaced people. In 2010, the synagogue engaged its present senior rabbi, Rabbi Dovid Wineberg from the Chabad movement. He brought back certain practices that had fallen into disuse. Rabbi Pini Hecht, also from the Chabad movement, has been with the congregation since 2013 as an assistant rabbi, and as

3168-512: The Shulchan Aruch and in the Acharonim . The movements differ, however, in their approach to strictures ( chumras ) and leniencies ( kulas ). Modern Orthodoxy holds that strictures are not normative , rather, these are a matter of personal choice; "severity and leniency are relevant only in circumstances of factual doubt, not in situations of debate or varied practice. In the latter situations,

3264-601: The Shulkhan Arukh and poskim , from those of the Reform movement (and the Conservative movement), which were not. It is foolish to believe that it is the wording of a prayer, the notes of a synagogue tune, or the order of a special service, which form the abyss between [Reform and Orthodoxy].... It is not the so-called Divine Service which separates us, [rather it] is the theory—the principle [of faithfulness to Jewish law] ... if

3360-709: The Tzohar Foundation ). In some areas, Modern Orthodoxy's left wing appears to align with more traditional elements of Conservative Judaism , and in fact some on the left of Modern Orthodoxy have allied with the formerly Conservative Union for Traditional Judaism . Nonetheless, the two movements are generally described as distinct. Rabbi Avi Weiss , from the left of Modern Orthodoxy, stresses that Orthodox and Conservative Judaism are "so very different in ... three fundamental areas: Torah mi-Sinai , rabbinic interpretation, and rabbinic legislation". Weiss argues as follows: In general, Modern Orthodoxy does not, therefore, view

3456-533: The World Union for Progressive Judaism . The synagogue also began to accommodate for Sephardi Jews that arrived as refugees from the Congo , others had been deported from Egypt and a third wave came from Rhodesia . As their community grew, they sought services that were conducted in a Sephardi style rather than the prevalent Ashkenazi style at the synagogue. Therefore, they were permitted to hold their own services in

3552-409: The sciences as well as to (German) literature, philosophy and culture. Torah im Derech Eretz remains influential to this day in all branches of Orthodox Judaism. Neo Orthodoxy , the movement descended from Hirsch's Frankfurt community, regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further below . Rabbi Azriel Hildesheimer , along with Rabbi Hirsch,

3648-560: The Chief Rabbi and the local Beth Din would not recognise the conversion as valid nor the marriage or the Jewishness of the child she was carrying. However, Rabbi Steinhorn defended the conversion as valid. The synagogue's committee considered disaffiliating from the Union of Orthodox Synagogues and setting up it own Beit Din. Eventually, the decision was taken to stay in the Union and to re-establish

3744-587: The Durban Hebrew Congregation and Rabbi of the Communities of Natal (1956-65). Meanwhile, in rejoining the UC, the congregation's independence was curtailed; ″Only the UC executive could decide which rabbis could join the Beth Din. All synagogues had to accept the UC constitution without reserve. All communal services would be arranged only by the UC. All special prayers would be issued only by the Chief Rabbi. All

3840-572: The Gutman family hosted services at their home, before the congregation hired premises at the Old Sea Point Town Hall. The architect, J Lonstein was hired to design a new synagogue for the congregation and the building was completed in 1934, with Jan Smuts laying the cornerstone on April 18. The building is octagonal in shape and it was the first purpose-built synagogue on the Atlantic seaboard and

3936-518: The Jewish year. The Hebrew Bible calls the day Yom Hakippurim "Day of the Atonement/s". In the Hebrew calendar, the ninth day of Tishrei is known as Erev Yom Kippur (Yom Kippur eve). Yom Kippur itself begins around sunset on that day and continues into the next day until nightfall, and therefore lasts about 25 hours. Observant Jews will fast throughout Yom Kippur and many attend synagogue for most of

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4032-475: The Saturday night or Sunday morning before Rosh Hashanah (or one week before that, if the first day of Rosh Hashanah is Monday or Tuesday), Ashkenazi Jews begin reciting selichot . On the following days, however, they generally recite the selichot before the regular morning prayers. On the eve of Rosh Hashanah, extra prayers are recited and many fast until noon. Rosh Hashanah ( Hebrew : ראש השנה "Beginning of

4128-503: The Torah Im Derech Eretz community in the United States, has been described as being "spiritually very distant" from Yeshiva University and Modern Orthodoxy. From the viewpoint of Neo-Orthodoxy, that movement differs from Modern Orthodoxy (and particularly Centrist Orthodoxy) on three main counts. Broadly defined, Religious Zionism is a movement that embraces the idea of Jewish national sovereignty , often in connection with

4224-543: The Torah is to you the Law of God how dare you place another law above it and go along with God and His Law only as long as you thereby "progress" in other respects at the same time? ( Religion Allied to Progress , Samson Raphael Hirsch ) Some observe that the ability of Modern Orthodoxy to attract a large following and maintain its strength as a movement is inhibited by the fact that it embraces modernity —its raison d'être —and that it

4320-476: The Weizmann Hall. As their number continued to increase and the community became more settled, they built their own shul in the Weizmann Minor Hall, employing its own rabbi and administrative staff In 1975, Rabbi David Rosen , a young rabbi from England was hired. He dedicated many sermons to the incompatibility of Judaism and apartheid and attempted to foster a community stance on racial segregation. He

4416-559: The Year") is the Jewish New Year, and falls on the first and second days of the Jewish month of Tishrei (September/October). The Mishnah , the core work of the Jewish Oral Torah , sets this day aside as the new year for calculating calendar years and sabbatical and jubilee years. Rabbinic literature describes this day as a day of judgment. God is sometimes referred to as the "Ancient of Days." Some descriptions depict God as sitting upon

4512-533: The approach of Reform Judaism and Humanistic Judaism , which do not consider halakha to be normative . This section deals with criticism relating to standards of observance and to social issues. See "Criticism" under Torah Umadda for discussions of philosophy . There is an often repeated contention that Modern Orthodoxy—beyond its approach to chumrahs ("strictures") described above —has lower standards of observance of traditional Jewish laws and customs than other branches of Orthodox Judaism . This view

4608-639: The banner of "Modern Orthodoxy". In fact, even among its leadership, there is limited agreement "on the philosophical parameters of modern Orthodoxy". The boundaries here, with respect to Haredi and Conservative Judaism, have therefore become increasingly indistinct. At the same time, some elements of Haredi Judaism appear to be more receptive to messages that have traditionally been part of the Modern-Orthodox agenda. Similarly, at Modern Orthodoxy's left, many appear to align with more traditional elements of Conservative Judaism . In discussing "Modern Orthodoxy", it

4704-522: The belief in the ability of the Jewish people to bring about a redemptive state through natural means, and often attributing religious significance to the modern State of Israel . The spiritual thinkers who started this stream of thought include Rabbi Zvi Hirsch Kalischer (1795–1874) and Rabbi Yitzchak Yaacov Reines (1839–1915). Thus, in this sense, Religious Zionism in fact encompasses a wide spectrum of religious views including Modern Orthodoxy. Note, however, that Modern Orthodoxy, in fact, overlaps to

4800-453: The closely related Torah Umadda , as well as by the writings of Rabbi Abraham Isaac Kook . ( Religious Zionism , strictly speaking a distinct philosophy, has an indirect influence.) Hirsch's Torah im Derech Eretz ( תורה עם דרך ארץ ‎ – "Torah with the 'Way of the World'/Society") is a philosophy of Orthodox Judaism that formalizes a relationship between halakhically observant Judaism and

4896-524: The concert was of a political nature, and no speeches or addresses could be made on the night of the concert. In 1962 they rejected a request by the National Party to hire the hall, on the grounds that it was not to be used for public political meetings. They allowed the Board of Deputies to host a lecture by visiting Rabbi Solomon Freehof , president of the Central Conference of American Rabbis and

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4992-463: The conclusion should be based solely on the legal analysis." See Torah Umadda § Moderation . Note though, that in recent years, many Modern Orthodox Jews are described as "increasingly stringent in their adherence to Jewish law". As to the contention that Modern Orthodoxy's standards of observance of halakha are "relaxed", as opposed to moderate, see below under Criticism . In the Haredi view, on

5088-775: The congregation had invited Dr Azila Talit Reisenberger , an Israeli-born theologian, at the University of Cape Town to address the congregation. Rabbi Harris later apologised to Dr Reisenberger admitting that his statements had been incorrect and defamatory. In 2002, there was a fresh dispute between the synagogue and the Chief Rabbinate. The previous year, the synagogue had married its deputy president, Saul Berman to Karin Barnard, ex-wife of heart surgeon Christiaan Barnard . Karin had converted to Judaism by Rabbi Edmond Amsellem in Paris , however,

5184-586: The congregation's new spiritual leader in 1944, he was a graduate of Jews' College in London and had been the principal Jewish chaplain to the South African Defence Force , Acting Head of the Department of Hebrew at the University of Witwatersrand and rabbi of Yeoville Synagogue. Temple Israel was excluded from the induction ceremony for Rabbi Shrock. Rabbi Abrahams of the Gardens Shul only agreed to conduct

5280-454: The customary blasts of the month of Elul and the obligatory blasts of Rosh Hashanah, and in some communities it is omitted for the 3 days proceeding Rosh Hashanah). Among Sephardi Jews , selichot are recited at dawn on weekdays throughout the month. Also, many complete the entire Psalms twice during the month. It is customary to increase the giving of tzedakah (charity) and to ask forgiveness from people one may have wronged. At midnight on

5376-412: The day. There are five prayer services, one in the evening (sometimes known as " Kol Nidre " from one of the main prayers) and four consecutively on the day. On Yom Kippur day, Ne'ilah, a prayer only recited on this day, is said. It symbolizes the closing of the gates of heaven as the day of repentance comes to an end. It provides one last chance to seek forgiveness and offer prayers before the conclusion of

5472-530: The days in between, during which time Jews should meditate on the subject of the holidays and ask for forgiveness from anyone they have wronged. They include the Fast of Gedalia , on the third day of Tishrei , and Shabbat Shuvah, which is the Shabbat between Rosh Hashanah and Yom Kippur. Shabbat Shuvah has a special Haftarah that begins Shuvah Yisrael (come back, oh Israel), hence the name of that Shabbat. Traditionally

5568-450: The distinction between Modern Orthodoxy and Haredi Judaism , there is basic agreement that they may be distinguished on the basis of three major characteristics: A fourth difference suggested, relates to the acceptability of moderation within Jewish law . Both Modern Orthodoxy and Ultra Orthodoxy regard Halakha as divine in origin, and as such, no position is assumed without justification in

5664-578: The establishment of the Agudas Yisrael party in Eastern Europe. See Rabbinic authority § Orthodox Judaism and da'as Torah for further elaboration of these differences. Modern Orthodoxy's efforts to encourage religious observance among non-Orthodox Jews has been likened to similar efforts by the Chabad movement. The similarity between the two groups in their relationships towards the non-Orthodox, and its adoption by some Haredi groups, has blurred

5760-591: The extent to which Modern Orthodoxy should cooperate with the more liberal denominations, support secular academic pursuits combined with religious learning, and embrace efforts to give women a larger role in Jewish learning and worship; the acceptability of modern textual criticism as a tool for Torah study is also debated. To the ideological right , the line between Haredi and Modern Orthodox has blurred in recent years; some have referred to this trend as "haredization". In addition to increasing stringency in adherence to Halakha , many Modern Orthodox Jews express

5856-492: The extent to which Orthodox Jews should seek the input of rabbinic scholars not just on matters of Jewish law, but on all important life matters. Most rabbinic leaders from Haredi communities view the concept as inextricably linked to the centuries of Jewish tradition. Within Modern Orthodox Judaism, many rabbis and scholars view the matter as a modern development that can be traced to changes in Jewish communal life in

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5952-452: The face of these challenges, the decision was made to concentrate more efforts into making the synagogue into a vibrant community centre, a vision that both Rabbis Rosen and Steinhorn had in mind. Rabbi Levi Silman had joined as Youth rabbi to work with people from eighteen to thirty-five. Rabbi Silman introduced separate youth services on Fridays in the Small shul. The congregation also responded to

6048-521: The faith and traditions of Judaism". He was, however, "the pragmatist rather than the philosopher", and it is his actions, rather than his philosophy, which have become institutionalized in Modern Orthodoxy, and through which his influence is still felt. Torah Umadda ( תורה ומדע ‎ – "Torah and secular knowledge") is a philosophy concerning the secular world and Judaism, and in particular secular knowledge and Jewish knowledge. It envisions

6144-517: The government after five years in the country Rabbi Rosen was replaced by Rabbi Dr Elihu Jack Steinhorn from New York City , who had previously served Congregation Agudath Sholom in Stamford, Connecticut . He had also trained under Rabbi Joseph Ber Soloveitchik , a prominent figure in Modern Orthodoxy , and held a PhD in philosophy from New York University . The synagogue was a polling station in

6240-420: The holiday. The seventh day of Sukkot is known as Hoshana Rabbah . Jews take bouquets of willow branches that represent their sins and bash them on the floor while saying a special prayer to God to forgive them for the sins that may have been missed on Yom Kippur. Generally, throughout most of the year, Jewish worship services are open to all, regardless of affiliation, and membership or payment of any fee

6336-482: The induction service on the condition that he alone would perform the ceremony. The congregation also donated a Sefer Torah to the SA Jewish War Appeal that was transported to Paris to be used by Jewish refugees in a DP camp. Meanwhile, membership of the synagogue soared and additional premises had to be hired for High Holy Day services. The congregation eventually resolved to build a Communal Centre with

6432-475: The largest Jewish communal hall in the Cape was used for Jewish functions and the wider Cape public. In 1958 it hosted a concert for the 1956 Treason Trial . The G&SPHC allowed the concert on the condition that the organisation hiring the hall was a registered welfare fund assisting members of the families of the accused and that no advertising or tickets should give the impression that the organisation responsible for

6528-451: The lines between the modern and Haredi segments of Orthodoxy. Both Modern Orthodoxy and Neo Orthodoxy , the movement directly descended from Hirsch's Frankfurt community, have combined Torah and secular knowledge with participation in contemporary Western life , and thus some maintain that there is a degree of practical and philosophical overlap between the two. The movements are nevertheless distinct, and in general, Neo-Orthodoxy has taken

6624-456: The modern world. Hirsch held that Judaism requires the application of Torah philosophy to all human endeavor and knowledge compatible with it. Thus, secular education becomes a positive religious duty. "Judaism is not a mere adjunct to life: It comprises all of life ... in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit ... with the pen and the chisel." Hirsch's vision, although not unqualified, extended to

6720-475: The more traditional Orthodox, they do not observe all of the rituals as deemed obligatory by the traditional community. Their sense of "freedom of choice", although never articulated theoretically, is as evident as it is among many other contemporary Americans who view themselves as religiously traditional, but, nevertheless, are selective in their religiosity. Additionally, whereas the Modern Orthodox position

6816-423: The movement apparently overlaps with Conservative Judaism and with Haredi Judaism at its respective boundaries. At its centre too, the movement appears to share practices and values with Neo Orthodoxy and with Religious Zionism. Therefore, in clarifying what Modern Orthodoxy in fact entails, its positioning must be discussed with reference to these movements. Although there is some question as how precisely to define

6912-538: The needs of the modern world . Note that claims of this nature have been commonplace within Orthodox Judaism since the first "reforms" of Samson Raphael Hirsch and Azriel Hildesheimer . Thus, in Europe of the early 19th century, all of Judaism that differed from the strictest forms present at the time was called "Reform". Then, as now, Modern Orthodoxy took pains to distance its "reforms", which were consistent with

7008-469: The nineteenth century. Thus, while the notion of da'as Torah is viewed by Haredi rabbis as a long-established tradition within Judaism, Modern Orthodox scholars argue that the Haredi claim is a revisionist one. According to Modern Orthodox scholars, although the term "da'as Torah" has been used in the past, the connotations of absolute rabbinic authority under this banner occurs only in the decades that follow

7104-453: The notion of a Chief Rabbi for the Cape. This would allow Abrahams to interfere in the running of the G&SPHC and presume a higher status than Rabbi Shrock. The congregation's representatives did not attend a vote for a Chief Rabbi and in their absence, Rabbi Abrahams was elected, with Rabbi Shrock as deputy Chief Rabbi. Shrock rejected the position and the congregation left the Cape Board of Deputies and United Council of Synagogues. A decision

7200-451: The other hand, "the most severe position ... is the most likely basis for unity and commonality of practice within Orthodox community, and is therefore to be preferred". Further, "such severity ... results in the greatest certainty that God's will is being performed". Haredi Judaism thus tends to adopt chumras as a norm. Related to this is the acceptance of the concept of Da'as Torah -

7296-470: The other hand, are not deeply concerned with philosophical ideas ... by and large, they define themselves as Modern Orthodox [either] in the sense that they are not meticulously observant [or] in reference to ... right-wing Orthodoxy. [This] group is appropriately described as "modern" in the sense that those who see themselves as part of it are committed to the tradition, in general, but feel free to pick and choose in their observance of rituals. In contrast to

7392-424: The philosophical sense; see below . This phenomenon is sometimes termed "Social Orthodoxy". The distinction is as follows: The ideologically modern are "meticulously observant of Halakha", and their interaction with the secular comprises a tangible expression of their ideology, wherever it may lie on the spectrum described. The "behaviorally modern", on the other hand, define themselves as "Modern Orthodox" only in

7488-429: The popular English phrase, “high days and holy days”. The Hebrew equivalent, " Yamim Noraim " ( Hebrew : ימים נוראים ), is neither Biblical nor Talmudic. Professor Ismar Elbogen avers that it was a medieval usage, reflecting a change in the mood of Rosh Hashanah from a predominantly joyous celebration to a more subdued day that was a response to a period of persecution. The Hebrew month preceding Rosh Hashanah, Elul ,

7584-522: The process by which the Conservative movement decides halakha as legitimate—or with the non-normative weighting assigned to halakha by the Conservative movement. In particular, Modern Orthodoxy disagrees with many of Conservative Judaism's halakhic rulings, particularly as regards issues of egalitarianism . See further on the Orthodox view and the Conservative view . Modern Orthodoxy clearly differs from

7680-406: The rabbi gives a long sermon on that day. It is held that, while judgment on each person is pronounced on Rosh Hashanah, it is not made absolute until Yom Kippur. The Ten Days are therefore an opportunity to mend one's ways in order to alter the judgment in one's favor. Yom Kippur ([יום כפור] Error: {{Lang}}: invalid parameter: |translit= ( help ) "Day of Atonement") is the holiest day of

7776-427: The risks to remaining observant, because the benefits outweigh those risks". Jews should engage constructively with the world that they are in to foster goodness and justice within both themselves and the larger community, such as by avoiding sin in their personal lives while also caring for the unfortunate . Thus, Modern Orthodoxy holds that Jewish law is normative and binding , while simultaneously attaching

7872-415: The same values and many of the same adherents. Modern Orthodoxy comprises a fairly broad spectrum of movements; each movement draws upon several distinct, though related, philosophies, which (in some combination) provide the basis for all variations of the movement today. In general, Modern Orthodoxy's "overall approach ... is the belief that one can and should be a full member of modern society, accepting

7968-630: The secular world, not culturally or intellectually engaging with it." Although defining themselves as "centrist", institutions here include the Orthodox Union (Union of Orthodox Jewish Congregations of America), the Rabbinical Council of America , and the Rabbi Isaac Elchanan Theological Seminary . Adherents on the ideological left have begun to develop new institutions that aim to be outward looking while maintaining

8064-733: The secular world. In Israel , the Religious Zionism of the Dati Leumi ( דתי לאומי ‎, "National Religious") dominates Modern Orthodoxy. Here too, the ideological basis is largely drawn from the teachings of Rav Kook, and there is therefore much overlap; philosophical differences, as well as other "non-modern" forms of Religious Zionism, are discussed below . See also Mizrachi ; Bnei Akiva ; National Religious Party ; Hesder ; Mechina ; Gush Emunim ; Torat Eretz Yisrael . As above, Modern Orthodoxy comprises various approaches, ranging from traditionalist to revisionist, and

8160-569: The sense that they are neither Haredi ("Ultra-Orthodox") nor Conservative : these, in other words, are "not deeply concerned with philosophical ideas", and, often, are not as careful in their observance. This "Orthodoxy of convenience" has maintained a certain stability over time: as long as these don't seek to legitimize their behaviour in halakhic terms, the leadership of the (Modern) Orthodox world have no particular difficulty with them. Various highly differing views (or non views) – ranging from traditionalist to revisionist – are thus offered under

8256-582: The sermons at all radio broadcasts, communal services and functions arranged by the Beth Din and the UC would be delivered by the Chief Rabbi in his capacity as spiritual head. If the Chief Rabbi decided to allow another rabbi to do so he insisted on vetting and editing their sermon beforehand.″ Tensions eased in 1969, when the position of Cape Chief Rabbi was abolished and a decision was made that there would only be one Chief Rabbi in South Africa, and he would be based in Johannesburg. The synagogue's Weizmann Hall,

8352-622: The two. It is the largest Jewish congregation in South Africa , and by 1994, it had become the largest in the South Hemisphere . The Sephardi Hebrew Congregation , established in 1960, also operates a shul from the G&SPHC's Weizmann Hall on Regent Road in Sea Point. The congregation was first established in Sea Point in 1926 at Monreith, Hall Road, the home of Mr and Mrs Gutman. A meeting took place at their home to advance “representations of

8448-456: The weddings at which he officiated, his recommendations on potential converts and his rabbinic statements would no longer be considered valid. No weddings Rabbi Steinhorn conducted would be regarded as legitimate nor would the offspring of those weddings be regarded as Jewish or in their turn be able to marry Jewish people. However, the congregation defied the chief rabbinate and instead backed Rabbi Steinhorn. The Chief Rabbinate also complained that

8544-837: The younger generation. Nevertheless, the two movements are philosophically distinct on two broad counts. Applying the above distinction, in Israel today, Modern Orthodoxy—as distinct from (right-wing) Religious Zionism—is represented by only a select group of institutions: the Religious Kibbutz Movement , Ne'emanei Torah Va'Avodah , the Meimad political party, and the Shalom Hartman Institute , Yeshivat Har Etzion / Migdal Oz and Yeshivat Hamivtar / Ohr Torah Stone Institutions / Midreshet Lindenbaum (some would include Yeshivat Hesder Petach Tikva , Yeshivat Ma'ale Gilboa , and

8640-644: Was also heavily involved in interfaith activities, as the founder and chairman of Cape Inter-Faith Forum, the Council of Jews, Christians and Muslims, later the Cape Town Interfaith Initiative. He also worked with Reform colleagues at Temple Israel to set up a facility in the area to provide cheap meals for vagrants. At a special Republic Day service, he reiterated that religious leaders, particularly Jewish religious leaders, who separated politics from religion failed in their duty. He also refused to attend

8736-495: Was built to accommodate over nine hundred people. It was originally fitted with hard wood seating (upholstered in red leather), an Aron Kodesh panelled in teak and lighting that took the form of fluorescent tubes in the shape of a Magen David . The building was officially opened in September 1934 by Cape Town's Jewish mayor, Louis Gradner and it was consecrated by Rev. AP Bender, spiritual leader of Gardens Shul . Rev. P Rosenberg

8832-510: Was dissatisfied with the Orthodox character of the congregation. He wrote to Lily Montagu , who had tasked Rabbi Moses Cyrus Weiler with bringing Reform Judaism to South Africa, and distanced himself from Orthodoxy. He supported the arrival of a Reform synagogue in Cape Town, anticipating it to have good chances of success. Rosenberg subsequently served both Reform and Orthodox congregations after his departure from Marais Road. Dr Herman Kramer,

8928-495: Was in breach of contract as he had refused to respect the authority of the Chief Rabbi. Then the rabbinate made claims that Rabbi Steinhorn had failed to act in accordance with principles of halacha . He was accused of having included people who were not Jewish in certain ceremonies, and of having given Jewish burials to people who might not have been Jewish. They ordered rabbis to refuse to officiate with Rabbi Steinhorn at any religious occasions including shiva prayers. The legality of

9024-433: Was insistent that Orthodox Jews living in the west should not segregate themselves behind ghetto walls. On the contrary, modern Jewish education must teach Jews how best to confront and deal with modernity in all of its aspects. His approach, "Cultured Orthodoxy", was defined as representing "unconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in

9120-517: Was made to federate with the Roeland Street and Vredehoek synagogues to strengthen their position. The congregation rejoined the UC in 1955 on the condition that by rejoining, it did not imply that the congregation would be under the authority of the Cape Chief Rabbi and that the synagogue would remain independent. Rabbi Shrock resigned from his position in the same year, becoming Chief Rabbi of

9216-474: Was the first spiritual leader of the newly built synagogue. Shortly after its opening, a decision was made to establish a choir and the following year, Cantor Morris Katzin, from Riga , Latvia was appointed. The synagogue also had an organ and use of electricity was permitted on Shabbat and Jewish holidays. However, Rev Rosenberg's appointment was short-lived. He had been ordained at Jews' College in London and

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