Halacha: A Matter of Interpretation
October 1999
In coining a term for the rules and guidelines for Jewish living, our ancestors selected the word halakhah, in part because the word is rooted in the notion of "process." Indeed, halakhah, by its nature, has always been dynamic. The importance of halakhah, and a true appreciation for its ongoing development, are vital values in Conservative Judaism. So too is respect for those who try to live their lives according to Jewish law -- even if their interpretations differ from our own.
Although there are some members of the Jewish community who claim, with certainty, to know precisely what God desires, I must admit, in all humility, that I do not. Accordingly, I am not willing to trivialize opinions different from mine. I believe I know what God wants from me, and I am prepared to live my life according to those standards for daily living. Indeed, it is because I believe that halakhah, as I understand God's will, is right for me that I choose to share it with others. I teach, I encourage, and I try to convince. Still, without some absolute and definitive proof that my interpretations of God's will are any more correct than those espoused by other committed Jews, I am unwilling to demean either the individuals or their beliefs.
Jews have always defined halakhah differently based on particular interpretations, societal conditions, and varying traditions. Is the correct halakhah to eat rice on Passover or to abstain? The answer might depend on whether one is an Ashkenazic or a Sephardic Jew. Is the correct interpretation to wait one hour, three hours, or six hours between eating meat and dairy products? Recognized authorities legitimate each of these positions, depending on the community in which they live. Based upon halakhah, there are Orthodox communities today that permit women to have their own minyanim, and others that forbid them. Is one interpretation really correct and the others wrong? I would contend that the answer is a resounding "No." There have also been such disagreements. Today, in a broadly dispersed Jewish community, it is not surprising that we, too, have many such differences, each based on a valid interpretation of Jewish law.
I am not pained that others come to different conclusions about their practice of halakhah. In fact, I revel in it because it demonstrates the continued vitality of Jewish life, with different groups exploring Jewish values and applying them to daily life. It is therefore my hope and prayer that my Orthodox colleagues will continue to teach their broad spectrum of viewpoints on halakhah.
I, of course, will continue to teach mine.
Rabbi Epstein is the Executive Vice-President of The United Synagogue of Conservative Judaism, the association of Conservative congregations in North America.
