Modern Orthodox Judaism (also Modern Orthodox or Modern Orthodoxy ) is a movement within Orthodox Judaism that attempts to synthesize Jewish values and the observance of Jewish law with the modern world .
96-621: Ramath Orah is a Modern Orthodox synagogue located on West 110th Street in the Upper West Side of Manhattan , in New York City , New York , United States. Located close to Columbia University the synagogue occupies a neo-Georgian building that was built in 1921 as the first stage of a large West Side Unitarian Church . The building was entered into the National Register of Historic Places on September 17, 2015. The synagogue
192-471: 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,
288-452: A Conservative rabbi, argues that discussions of tikkun olam in the Mishnah and Talmud point to the importance of creating systemic change through law. She concludes that contemporary tikkun olam should also focus on systemic and structural changes to society. While many non-Orthodox Jews have argued that tikkun olam requires socially liberal politics, some have argued for the validity of
384-496: A call to universalism and justice for all mankind – sentiments which are common throughout Jewish liturgy. For example, in the American Conservative movement's prayer book, Siddur Sim Shalom , "A Prayer for Our Country" elaborates on this passage: "May citizens of all races and creeds forge a common bond in true harmony to banish all hatred and bigotry" and "uniting all people in peace and freedom and helping them to fulfill
480-538: A conservative political approach to tikkun olam. Michael Spiro, a Reconstructionist Jew, draws on a conservative tradition that emphasizes free markets precisely because they believed that was the path to the greatest public good. In addition, conservatives have always emphasized the importance of private efforts of gemilut chasadim (benevolence) and tzedakah (charity or philanthropy), and Spiro argues that tikkun olam should be carried out through such private efforts rather than through government. Tikkun olam
576-443: 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
672-472: 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 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
768-576: A fundamental component, as for example when he wrote, "Every judge who judges truth unto its [deepest] truth, even for one hour, it’s as if he fixed the whole world entirely / tikein et kol ha’olam kulo and caused the Shekhinah to rest upon Israel." Lurianic Kabbalah dwells on the role of prayer and ritual in tikkun of the upper worlds. According to this vision of the world, God contracted part of God's infinite light ( Ohr Ein Sof )—concealing Himself—to create
864-475: 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
960-539: 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
1056-479: 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 a growing sense of distance from
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#17330847750281152-554: A model society among the Jewish people, which will in turn influence the rest of the world. By perfecting themselves, their local Jewish community or the state of Israel, the Jews set an example for the rest of the world. The theme is frequently repeated in sermons and writings across the Jewish spectrum: Reconstructionist, Reform, Conservative, and Orthodox. Also, the mitzvot often have practical worldly/social effects (in contrast to mystical effects as held by Lurianic Kabbalah). Tzedakah
1248-573: 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
1344-447: A relationship between people and God or strengthens beliefs and faith of the one who prays, and keeping kosher or wearing tzitzit serve as educational symbols of moral and religious values. Thus, the ultimate goal of mitzvot is for moral and religious values and deeds to permeate the Jewish people and ultimately the entire world, but the ritual mitzvot nevertheless play a vital role in this model of tikkun olam , strengthening what
1440-631: A speech during Pope John Paul II 's visit to the United States in September 1987. Classical Jewish texts teach that performing of ritual mitzvot (good deeds, commandments, connections, or religious obligations) is a means of tikkun olam , helping to perfect the world, and that the performance of more mitzvot will hasten the coming of the Messiah and the Messianic Age . This belief dates back at least to
1536-502: A spirited, liberal, Orthodox service." The Hebrew name Ramath Orah is said to reflect a translation of the name Luxembourg as Mountain of Light , although the former's etymology is a Germanic name meaning little castle . Ramath Orah is the synagogue described in Ari L. Goldman ’s book, Living a Year of Kaddish . Modern Orthodox Judaism Modern Orthodoxy draws on several teachings and philosophies, and thus assumes various forms. In
1632-453: 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
1728-578: Is a central theme in Judaism and serves as one of the 613 commandments. Tzedakah is used in common parlance as charitable giving. Tzedek , the root of tzedakah , means justice or righteousness. Acts of tzedakah are used to generate a more just world. Therefore, tzedakah is a means through which to perform tikkun olam . Philanthropy is an effective tool in performing tikkun olam as it supports organizations that perform direct service. There are many different philanthropic organizations devoted to repairing
1824-411: Is a model of communal social responsibility in the absence of a strong welfare state; it also connects to the burgeoning area of Micro Philanthropy, which pools large numbers of small donations resulting in more direct interaction between donors and recipients, or "givers" and "doers," higher resolution in the focus of giving and the creation of new networks of cooperation. By performing the mitzvot , it
1920-408: Is accomplished by the ethical. Hirsch's Horeb is an especially important source, as his exposition of his philosophy of the mitzvot . He classifies the mitzvot into six categories: Aside from the fact that by perfecting themselves, the Jews set an example for the rest of the world, there is thus the additional distinction that mitzvot have practical, worldly effects—for example, charity benefits
2016-430: Is believed that the Jewish people will become a model society. This idea sometimes is attributed to Biblical verses that describe the Jews as "a kingdom of priests and a holy nation" ( Exodus 19:5–6 ) and "a light of the nations" or "a light to the nations" ( Isaiah 42:6 and Isaiah 49:6 ). The philosophies of Rabbi Samson Raphael Hirsch , Rabbi Abraham Isaac Kook , and Rabbi Yehuda Ashlag are prominent in this field,
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#17330847750282112-456: Is expected that in the messianic era there will be no injustice or exploitation, a state comparable with tikkun olam . In Jewish thought, ethical mitzvot as well as ritual mitzvot are important to the process of tikkun olam . Maimonides writes that tikkun olam requires efforts in all three of the great "pillars" of Judaism: Torah study, acts of kindness, and the ritual commandments. Some Jews believe that performing mitzvot will create
2208-544: 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: Tikkun olam Tikkun olam ( / t i ˈ k uː n ʌ ˈ l ɑː m / ; Hebrew : תיקון עולם \ תִּקּוּן עוֹלָם , romanized : tiqqūn ʻōlām / tikún olám , lit. 'repairing of
2304-610: Is intertwined with Religious Zionism, especially in America), it is commonly believed that mitzvot have practical this-worldly sociological and educational effects on those who perform them, and in this manner, the mitzvot will perfect the Jews and the world. According to the rationalist philosophy of Hirsch and others, the social and ethical mitzvot have nearly self-explanatory purposes, while ritual mitzvot may serve functions such as educating people or developing relationships between people and God. As examples, prayer either inculcates
2400-528: 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
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
2592-462: Is particularly striking because Lurianic Kabbalah saw itself as repairing dimensions within the spiritual, the mystical worlds, rather than this world and its social relations. Author Lawrence Fine points to two features of Lurianic Kabbalah that have made it adaptable to ethical mitzvot and social action. First, he points out that a generation recovering from the tragedy of the Holocaust resonates with
2688-470: 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
2976-402: Is two-fold: the gathering of light and of souls, to be achieved by human beings through the contemplative performance of religious acts. The goal of such repair, which can only be effected by humans, is to separate what is holy from the created world, thus depriving the physical world of its very existence, destroying the material universe. This restores all things to a world before disaster within
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3072-675: Is used to refer to Jewish obligations to engage in social action in the Reform and Conservative movements as well. For example, in USY , the Conservative youth movement, the position in charge of social action on chapter and regional boards is called the SA/TO (social action/tikkun olam) officer. Furthermore, USY has the Abraham Joshua Heschel Honor Society. A requirement of acceptance to
3168-470: The Aleinu prayer is actually not a valid source for the concept of tikkun olam , claiming that the original prayer used a homonym " l'takhen " (spelled differently, לתכן ) meaning "to establish" (rather than "to fix" or "to repair"); this wording is still used by Yemenite Jews . However, among European Jews, Aleinu has used the word "to fix" ( לתקן ) since at least the first recorded texts in
3264-509: The Aleinu prayer, specifically the expression le-taken olam be-malchut shaddai (typically translated as when the world shall be perfected under the reign of the almighty ), as a responsibility for Jewish people to work towards a better world. However, while Bardin was a significant popularizer of the term, one also finds it being used in similar manner in the late 1930s and early 1940s by Alexander Dushkin and Mordecai Kaplan . As left-leaning progressive Jewish organizations started entering
3360-512: 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,
3456-497: 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
3552-466: 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 a recognition of the value and importance of secular studies, a commitment to equality of education for both men and women, and
3648-709: 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
3744-579: 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 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
3840-459: The mitzvot , including those traditionally understood as ethical, was already a part of Kabbalah, but the contemporary emphasis serves the purpose of finding a mystical depth and spiritual energy in ethical mitzvot . The application of the Lurianic vision to improving the world can be seen in Jewish blogs, High Holiday sermons and on-line Jewish learning resource centers. The association between
3936-409: 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,
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4032-469: The 11th–12th centuries. Thus, Aleinu's influence on the concept of tikkun olam can date to at least this time. Over the course of Jewish intellectual history, tikkun olam has at times referred to eschatological concerns, as in Aleinu, and at times to practical concerns, as in the Mishnah, but in either context, it refers to some kind of social change or process that is for the betterment of Jews or Goyim or
4128-556: The 1975 New Union prayer book, used by the movement for Reform Judaism Gates of Prayer , which includes the text "You [Lord] have taught us to uphold the falling, to heal the sick, to free the captive, to comfort all who suffer pain". These aspects of Judaism already have a traditional name however, gemilut chasadim , and some have criticized the tendency to emphasize social action as a kind of disregard for other aspects of Judaism traditionally connected to tikkun olam , like learning, prayer, repentance, and ritual commandments. Perhaps
4224-476: The Godhead. According to Moshe Chaim Luzzatto , in his book Derech Hashem , the physical world is connected to spiritual realms above that influence the physical world, and furthermore, Jews have the ability, through physical deeds and free will, to direct and control these spiritual forces. God's desire in creation was that God's creations ultimately will recognize God's unity and overcome evil; this will constitute
4320-538: The Lurianic conception of tikkun and ethical action assigns an ultimate significance to even small acts of kindness and small improvements of social policy. However, if this is done in a manner that separates the concept of tikkun olam from its other meanings as found in rabbinic literature and the Aleinu prayer, there is a risk of privileging actions that have no real religious significance and represent personal agendas more than Judaism itself. The application of Lurianic Kabbalah to ethical mitzvot and social action
4416-549: The Middle Ages Maimonides saw tikkun olam as fully inclusive of all these dimensions when he wrote "Through wisdom, which is [represented by] Torah, and the elevation of character, which is [represented by] acts of kindness, and observing the Torah’s commandments, which are [represented by] the sacrifices, one continuously brings tikkun olam improvement of the world, and the ordering of reality." Yet he also saw justice as
4512-503: 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
4608-543: 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
4704-533: 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
4800-639: 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
4896-490: 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 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
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#17330847750284992-477: The beginning of WWII, about half of whom had recently sought refuge there from Nazi countries. Rabbi and Mrs. Serebrenik stayed and organized a series of clandestine escapes of about 2,000 members of the Jewish population into southern, unoccupied France and elsewhere. On March 20, 1941, Serebrenik met in Berlin with Adolf Eichmann who demanded that Luxembourg must be “ Judenrein ”, and was given eleven days to complete
5088-522: 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
5184-453: 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
5280-463: 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
5376-450: 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
5472-463: The early Talmudic period. According to Rabbi Yochanan, quoting Rabbi Shim'on ben Yochai , the Jewish people will be redeemed when every Jew observes Shabbat twice in all its details. Some explain that this will occur because Shabbat rest (which is considered a foretaste of the Messianic Age ) energizes Jews to work harder to bring the Messianic Age nearer during the six working days of the week. It
5568-630: The emigration of the Jewish population from Luxembourg. Serebrenik managed to secure the exit of a further 250 Jews before he and his wife were driven out by the Gestapo. According to the New York Times , Serebrenik stayed, working to secure visas for more Jews, “until he was seized by the Gestapo and beaten unconscious.” With the new century, Ramath Orah experienced a revival with a dynamic, young Rabbi Stephen Friedman. The Columbia Spectator describes it as “very popular among Columbia students who want
5664-502: The end of time. The Aleinu beseeches God: In other words, when all the people of the world abandon false gods and recognize God, the world will have been perfected. Among modern liberal Jewish movements, a common but more modern understanding of this phrase is that we share a partnership with God, and are instructed to take the steps towards improving the state of the world and helping others, which simultaneously brings more honor to God's sovereignty. Some scholars have argued that
5760-626: 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
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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#17330847750285952-521: 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
6048-458: The first Jewish thinker to use the phrase "tikkun olam" in the modern sense of "fixing the world" by building a just society was Rabbi Abraham Isaac Kook (1865–1935). According to Jewish scholar Lawrence Fine , the first use of the phrase tikkun olam in modern Jewish history in the United States was by Brandeis-Bardin Camp Institute founder Shlomo Bardin in the 1950s. Bardin interpreted
6144-609: The former rationally and in terms of a kehilla (community) of Jews in galut (the diaspora ) influencing their non-Jewish neighbors, and the latter mystically and in Zionist terms of a Jewish state influencing the other nations of the world. Some other Orthodox rabbis, many but not all of them Modern Orthodox , follow a philosophy similar to Hirsch's, including Joseph H. Hertz , Isidore Epstein , and Eliezer Berkovits . The philosophy of Religious Zionism follows Kook in his philosophy. In Modern Orthodox philosophy (which often
6240-671: The honor society is to perform one act of community service a month. In NFTY , the American branch of Netzer Olami , the Reform youth movement, the position in charge of social action on chapter and regional boards is called the social action vice president (SAVP). In addition, other youth organizations have also grown to include tikkun olam has part of its foundation. BBYO has community service/social action commitments in both of its divisions, AZA and BBG . BBG includes two different programming areas specific to tikkun olam —one for community service, and another for social action. AZA includes
6336-457: The imagery of shattered vessels. Second, both Lurianic Kabbalah and ethical understandings of tikkun olam emphasize the role of human responsibility and action. The original context of the Aleinu prayer, in the Rosh Hashanah liturgy, is accompanied by the hope that "all [people/creatures] will form a single union to do Your will with a whole heart". In many contexts this is interpreted to be
6432-520: 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
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
6624-407: The mainstream in the 1970s and 1980s, the phrase tikkun olam began to gain more traction. The phrase has since been adopted by a variety of Jewish organizations, to mean anything from direct service to general philanthropy. It was presented to a wide international audience—itself an indication of how widely tikkun olam had now permeated American Jewish life—when Mordecai Waxman used the phrase in
6720-409: The modern era, particularly among the post- Haskalah movements, tikkun olam has come to refer to the pursuit of social justice or "the establishment of Godly qualities throughout the world" based on the idea that "Jews bear responsibility not only for their own moral, spiritual, and material welfare, but also for the welfare of society at large". The earliest use of the term tikkun olam comes in
6816-456: 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
6912-475: 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
7008-423: 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
7104-538: 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
7200-419: 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
7296-451: 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 -
7392-470: 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
7488-439: The perfection ( tikkun ) of creation. While the Jews have the Torah now and are aware of God's unity, some believe that when all of humanity recognizes this fact, the rectification will be complete. In recent years Jewish thinkers and activists have used Lurianic Kabbalah to elevate the full range of ethical and ritual mitzvot into acts of tikkun olam . The belief that not only does prayer lift up divine sparks, but so do all of
7584-424: 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
7680-532: The phrase mip'nei tikkun ha-olam , "for the sake of repairing the world", which appears in the Mishnah ( Gittin 4:2–9) with the meaning of amending the law in order to keep society well-functioning. A number of legal enactments appear in this passage with mip'nei tikkun ha-olam given as justification: More generally, tikkun can mean improvement, establishment, repair, prepare, and more. In this Mishnaic context it generally refers to practical legal measures taken in
7776-562: The poor materially, constituting tikkun olam by its improvement of the world physically or socially, in contrast to the mystical effects of mitzvot as held by Lurianic Kabbalah. For some Jews, the phrase tikkun olam means that Jews are not only responsible for creating a model society among themselves but also are responsible for the welfare of the society at large. This responsibility may be understood in religious, social or political terms and there are many different opinions about how religion, society, and politics interact. Jane Kanarek,
7872-559: The present to ameliorate social conditions. In the legal language of the Talmud, however, the verb took on a much more legalistic role, in that a " Takkana " – literally, "Affixation" – was a category of legal enactment made by the Sages. A conception of tikkun olam is also found in the Aleinu , a concluding part of most Jewish congregational prayer , which in contrast to the Mishnah's usage, focuses on
7968-522: 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
8064-630: 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
8160-733: 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
8256-569: 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
8352-471: The unfortunate . Thus, Modern Orthodoxy holds that Jewish law is normative and binding , while simultaneously attaching 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
8448-403: The vision of your prophet: 'Nation shall not lift up sword against nation, neither shall they experience war anymore. ' " Both lines express wholeheartedly the idea of universal equality, freedom, and peace for all. In the liberal movements of Judaism, most especially in the United States, this sentiment is especially embedded in the idea of acting compassionately for all people, as for example in
8544-412: 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 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
8640-497: The world') is a concept in Judaism , which refers to various forms of action intended to repair and improve the world. In classical rabbinic literature, the phrase referred to legal enactments intended to preserve the social order. In the Aleinu prayer, it refers to the eradication of idolatry. In Lurianic Kabbalah , the "repair" is mystical: to return the sparks of Divine light to their source by means of ritual performance. In
8736-700: The world. The Jewish Federations of North America , one of the top ten charities in the world, counts tikkun olam as one of the three main principles under which it operates. Similarly, the American Jewish World Service supports grassroots organizations creating change in Africa, Asia, and the Americas. The intersection between tzedakah , philanthropy, and tikkun olam is captured by Yehudah Mirsky in his article "Tikkun Olam: Basic Questions and Policy Directions". Mirsky writes: The rich tradition of tzedakah
8832-456: The world. The vessels ( kelim ) of the first universe— Olam HaTohu , i.e., the "world of chaos"—shattered ( Shevirat HaKelim ) and their shards became sparks of light ( neẓuẓot) trapped within the next universe— Olam HaTikun , i.e., "the world of rectification." Prayer, especially contemplation of various aspects of the divinity ( sephirot ), releases these sparks of God's light and allows them to reunite with God's essence. The “rectification”
8928-421: The world. Whether that happens primarily within Jewish society or primarily in relation to the nations of the world, whether that happens primarily through acts of justice and kindness, or equally through ritual observance, whether primarily through internal work of an individual or through external deeds, is something that changes from one source to the next. For example, Talmudic scholar and eminent philosopher of
9024-837: 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
9120-433: 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
9216-587: Was portrayed in Ari L. Goldman 's book, Living a Year of Kaddish . The congregation was founded in 1942 by Rabbi Dr. Robert Serebrenik , his wife Mrs. Julia Serebrenik (née Herzog), and sixty-one other Jewish refugees from Luxembourg. Serebrenik, who was born in Vienna in 1902, had been Chief Rabbi of Luxembourg since 1929. About 1000 Jews fled into France at the time of the German invasion of Luxembourg , May 10, 1940. Luxembourg had approximately 4,000 Jewish residents at
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