A Response to Jewish Fundamentalists
March 1997
I was pained this week when fellow Jews who belong to the Union of Orthodox Rabbis -- representing a minuscule number of our co-religionists -- declared that Conservative Judaism and Reform Judaism are "outside of the Torah" and are not authentic Jewish streams. While even their own colleagues in the wider Orthodox Movement have expressed some embarrassment at this position -- a hollow political gesture which, by the Union's own admission, is intended simply to influence the current debate in Israel over conversion -- there are several reasons we should pay at least some attention to this patently absurd statement.
First, it brings into sharp relief the dangerous trends discernible among some segments of the Orthodox community, who would use areas in which we differ as "proof texts" of our second-class status. Groups such as this -- who hold, for example, that those who hear a shofar blown in a Conservative or Reform synagogue have not fulfilled the mitzvah -- have been around for some time, not just in Israel but here in North America as well. Less dramatic, but perhaps more important, is the refusal of certain Orthodox groups in our own communities to sit down together with us in community wide forums. A second reason to address these Jewish fundamentalists is to underscore a very important difference. These groups are right about one thing -- we do have different goals. Their goal is clearly one of divisiveness; ours is one of unity.
We are fond of saying that "we are one people." Clearly, we are not yet "one." In order to achieve oneness (at least, according to those of us who disagree with the fundamentalists), we must focus on those factors that unite us. Indeed, we must emphasize those factors. Even more -- and here, again, we celebrate our differences with the Union of Orthodox Rabbis -- we must accept, and even welcome, inevitable differences among ourselves. This is not a political, but rather a deeply religious, mandate: We are each entitled, as Jews, to live our Jewish lives in a way that we understand God wants us to.
I would recommend two courses of action to address our differences: one to be undertaken by the Union and one by those who find their divisive views repugnant. To be effective, they must be done simultaneously.
To members of the Union, I suggest a re-reading of traditional Jewish texts. One of the most beloved sections of the Passover Haggadah deals with the "four children." Each one is different. Each has a different attitude. Each may even have a different mode of religious practice. Yet the Haggadah teaches us in its responses to the children's individual statements that each youngster deserves respect -- each is included in the community.
I would also suggest that they look once again at the well-known rabbinic teachings regarding the schools of Hillel and Shammai. The Talmudic Tractate of Erubin (13b) relates that the two schools argued for three years, each contending that the halakhah (Jewish law) agreed with them. Finally, " a heavenly voice announced (that the views of the School of Hillel and the School of Shammai) `are both the words of the Living God, but the halakhah is in agreement with the rulings of the School of Hillel.' Since, however, `both are the words of the Living God,' what was it that entitled the School of Hillel to have the law fixed in agreement with their rulings? Because they were kind and modest, they studied their own rulings as well as those of the School of Shammai and were even so humble as to mention the teachings of the School of Shammai before theirs."
A second course of action is one that we must undertake ourselves. Indeed, it is one in which we are already actively engaged. Through its strident outburst, the Union claimed it was trying to strengthen those parties in Israel who are currently seeking to render non-Orthodox conversions "trayfe." It is our job to offset these efforts by supporting those religious groups in Israel that are fighting for religious equality.
The problem is not limited to the Jewish State but has ramifications far beyond its borders. In challenging the legitimacy of conversions performed by non-Orthodox rabbis in Israel, the group is implicitly seeking to delegitimize the largest segment of North American Jewry. Even without such legislation, current practices in allocating funds for schools and religious institutions negatively affect any attempts of non-Orthodox Jews to share the richness of Judaism equally with their non-Orthodox brethren.
In fashioning our response, we have determined that, among other measures, it is necessary to "re-engineer" the Jewish Agency and the World Zionist Organization, which control the flow of funds to religious institutions in the Diaspora. In fact, elections for the 33rd World Zionist Congress will take place this Fall. The Conservative Movement is already hard at work registering members to support the MERCAZ (Conservative Zionist) candidates to ensure that our voice will be heard.
We have also committed ourselves to speaking loudly, often, and clearly in the ears of those who presume to make decisions regarding our religious status. The leadership of the Conservative and Reform Movements have met several times with Prime Minister Netanyahu to discuss this matter and have disseminated numerous articles on this topic (an opinion piece I wrote on the subject appeared in the Jerusalem Post several weeks ago). It is equally important that the members of our congregations take pens in hand and write letters to the government of Israel affirming their views.
To be taken seriously, we must be seen, and we must be heard. Perhaps the Union will have done us a favor if their fundamentalism serves to energize all those who support religious pluralism and are ready, and willing, to speak out in its defense.
The author is the Executive Vice-President of The United Synagogue of Conservative Judaism, the association of Conservative congregations in North America.
