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I will first attempt to define what I believe Modern
Orthodoxy should be (rather than what it is or perceived to be by others). I will then address each of Dr. Brody’s points –
which I do not believe are exclusive to this Hashkafa.
The primary tenets (for lack of a better word) of Modern
Orthodoxy are inherent in its name. We are both Modern and Orthodox. ‘Orthodox’
being the noun and ‘Modern’ being the modifying adjective. We are Orthodox
first and modern second. First let us define the term Orthodox.
Orthodoxy in Judaism means unequivocal adherence to the
Torah in both belief and practice. There is no wiggle room in that. Rejecting
even one Mitzvah – no matter how minor – takes us out of the realm of
Orthodoxy. The same is true about belief. If one for example does not believe
in God, then one cannot be Orthodox no matter how meticulous his observance of
the Mitzvos. This definition is no different than the Charedi
definition. I believe that we are both on the same page with respect to the
Orthodox part on Modern Orthodoxy. It is
in the ‘Modern’ part that we disagree. There is disagreement from both
the right and the left. For purposes of this post I will focus on the right (even though some of what I say might apply to the left as well).
I will attempt to explain what I believe to the essence of what
it means to be modern in an Orthodox context. I basically boils down to 2 essential
points. The 1st is embracing worldly (or secular) knowledge as a
positive value. One that should be sought, appreciated, and utilized. The 2nd is a positive view of
secular culture where it does not contradict Halacha. Without getting into the specific
differences between Torah Im Dereche Eretz (TIDE) and Torah U’Mada (TuM), they
are both expressions of the primary component of Modern Orthodoxy that values
secular knowledge and secular culture.
This is in contradistinction to the Charedi view which does
not value it beyond its utilitarian value.
One thing that Modern Orthodoxy is not about – is being less
religious. That, unfortunately is the common Charedi misconception about it. It
may be true that a lot of Modern Orthodox Jews are less religious. But there are
plenty of Charedim that fall into that category too. I will admit, however that
the nature of Modern Orthodox enclaves do tend to be less religious. This is a
sociological phenomenon, not a Hashkafic one. One that is beyond the scope of
this post. Modern Orthodoxy should be
defined by its ideals. Not in how many of its adherents live up to them. Same
as Charedism.
This in a nutshell is what MO is and is not. Which brings me
to the specificificities Dr. Brody wants
to include as part of Modern Orthodoxy’s definition. Rabbi Adlerstein
synopsizes them and questions them. I do too. I do not think that his points
are exclusive to Modern Orthodoxy. I
will list his points in bold as delineated by Rabbi Adlerstein. My comments follow (in red) :
1) the value of human worth and dignity, and of human
individuality;
The value of human
worth and diginity is a universal Torah value.
2) the value of beauty for its own sake;
The same is true of beauty. The Gemarah has ample examples
of its inherent value.
3) the value of individual conscience in interpreting G-d’s
law;
The question of individual conscience is somewhat of an ambiguous
point. The conscience of a human being is based on his teachings. In psychology
it is called the superego. It is that part of the personality that tells you the difference
between right and wrong. In Judaism the Torah is first and foremost – that teacher.
Are there ethics beyond what the Torah tells us? I think that is a debate that
goes beyond MO and Charedi differences. But there is a source for that in the context
of ‘Lifnim MeShuras HaDin’. We can be ethical
beyond the letter of the law. So that if our individual consciences tell us
something is immoral even if the Torah does not spell it out for us, then it
is.This too is not as specific MO concept.
4) the value of toleration
(? respect) of diversity;
MO is definitely more tolerant of diversity. But I do not
see that as a definitional MO value. It is a Jewish value more practiced by MO.
5) the value of inquiry even into long-established truths;
Inquiry into long established truths is a dangerous area.
But that too is not specific to MO. While MO is more tolerant of it, there is
nothing inherently wrong with having questions. It is settling on answers that defy belief in
God or his Torah that is problematic. While some may find those answers intellectually
satisfying, they are not necessarily the only intellectually satisfying answers
to their questions. Just because there are so many unsatisfying answers out
there, doesn’t mean the right ones don’t exist. This too is not necessarily an
MO concept. I know many Charedi Rabbonim who feel the same way.
6) the tentative acceptance of the results of scientific
inquiry as true;
Accepting the results of scientific inquiry is more of an MO
feature than it is Charedi. But there too, there are Charedi scientists that do
accept those results as true. The classic one being the age of the universe. To
believe it is 15 billion years old is not an exclusive MO feature. Although
most Charedim reject it, saying the age of the universe is less than 6ooo years
old, those with a scientific orientation do, even if they are Charedi. Among them Physicist Aryeh Kaplan. I think it’s
safe to say that he defined himself as Charedi. And almost all of his works
have been published by the Charedi publishing house, ArtScroll.
7) the value of reason;
The value of reason is certainly not limited to MO.
8) the belief in cumulative human progress;
…nor is the value of human progress.
9) the rule of law, derived from the consent of the governed
that binds all citizens equally;
The rule of law is simply the concept of Dina D’Machusa
Dina. Not a specifically an MO belief.
10) the principle of fundamental human rights held equally
by all;
The principle of fundamental human rights can be seen as
Kavod HaBriyos. All of mankind is created
B’Tzelem Elokim (in the image of God) and are to be treated accordingly.
Not an exclusively MO belief.
11) the values of liberty, equality and fraternity;
It is interesting that Dr. Brody chooses the credo of French
Revolution: Liberty, Equality, and Fraternity as an important feature of Modern Orthodoxy. All segments of Judaism value
Liberty – the freedom to choose how to live our lives – as long as it does not
interfere with the lives of others. Equality has to be defined. In general
terms we all should be treated equally. That is basic simple fairness. But when
notions of equality interfere with Halacha, we do not accept them. Not MO and not
Charedim. We cannot for example equalize the role of men and women when it
comes to the quorum required to make a Minyan. Only men can be counted into
such a Minyan. Women cannot.
12) the importance of nationality.
If Dr. Brody means being proud of the country in which we live if it has been good to us - I
don’t think that is a particularly MO value. Although I do believe it is more
prevalent among MO… and that some Charedim do not value it at all, I think it depends
on the individual. There are for example many Charedi rabbis I know in Chicago
that put out an American flag on certain legal holidays – like Independence Day
and Memorial Day.
The bottom line is that none of Dr. Brody's points are exclusively MO. Nor do I even see the wisdom in narrowing down the definition beyond explaining our differences with other segments.
