What Does It Mean to Be Modern Orthodox?

Bernard Revel, founding president of YU

Orthodox Judaism encompasses a wide range of people who identify with that term. Yet in recent years, it has become increasingly divisive within the Modern Orthodox community itself. This division stems largely from a relatively new phenomenon known as Open Orthodoxy (OO) — a movement that claims the mantle of Modern Orthodoxy. Its ideas have proven so controversial that many mainstream Orthodox rabbis and institutions do not consider it part of Orthodoxy at all.

The debate continues, even though most Modern Orthodox Jews do not identify as Open Orthodox. Still, OO has become an established movement, with its own schools, synagogues, and rabbis. Because of the confusion this has created, I thought it would be useful to clarify what I believe Modern Orthodoxy truly is — and what it is not.

Let us start by defining Orthodox Judaism itself. At its core, Orthodox Judaism describes Jews who follow Halacha — the laws of the Torah as interpreted by rabbis throughout the generations. Although Orthodoxy includes many subgroups, it can broadly be divided into two main streams: Charedi (right-wing) and Modern Orthodox Judaism.

Charedi Judaism is characterized by an intense commitment to observing all mitzvos of the Torah at the most exacting level. Over the centuries, many halachic debates have remained unresolved. When faced with two legitimate halachic opinions — one lenient and one stringent — Charedim generally follow the stricter ruling to minimize any risk of transgression.

This desire to maintain a more spiritual exitence often leads to avoiding secular environments and influences that might detract from religious devotion. Some Charedim live in communities largely separated from wider society, interacting with it only when necessary for livelihood or health. The ideal Charedi life is centered on Torah study, which they regard as the highest mitzvah. Consequently, secular studies are often minimized or even discouraged. Charedim also tend to look to the leading rabbis of each generation as the ultimate authorities. Not only in religious matters. Not only  in public and communal policy. But often in personal matters as well.

While this is a simplified summary, it captures, I think, the general orientation of the Charedi worldview.

Modern Orthodoxy is equally devoted to Halacha, yet differs in several key ways. It does not automatically embrace the strictest halachic position and often (though not always) relies on more lenient rulings within halachic boundaries. Modern Orthodox Jews engage freely with the broader world and its culture — provided it does not conflict with Halacha.

While Torah study remains a core value, Modern Orthodoxy also places a high value on secular education, believing that knowledge of the world can enhance one’s service to God and society. Modern Orthodox Jews are more likely to make personal decisions in areas unrelated to Halacha  without always consulting rabbinic authority.

That has long been my understanding of Modern Orthodoxy. Although there are nuanced variations - such as Torah Im Derech Eretz versus Torah U’Mada - the common denominator is a commitment to Halacha alongside meaningful engagement with modernity. Both approaches honor the mesorah - the sacred traditions passed down through generations and deeply rooted in Jewish culture.

In recent years, however, some have sought to redefine Modern Orthodoxy in ways that depart dramatically from tradition. Open Orthodoxy, in particular, has moved so far to the left that it scarcely resembles a traditional Orthodox lifestyle. Among its departures are the ordination of women, full acceptance of the LGBTQ agenda, and — in some cases — an openness to modern biblical scholarship that allows for human authorship of the Torah.

For those of us who adhere to traditional definitions, this rebranding is unacceptable. Consequently, many of us identify instead as Centrists. We reject Open Orthodoxy’s claim to represent modern Orthodoxy. Yet because its adherents assert that they observe Halacha, they continue to describe themselves that way.

I am not in a position to excommunicate OO from Orthodoxy -  though both the Charedi world and many Centrists have already done so. Still, I refuse to cede the title ‘Modern Orthodox’ to Open Orthodoxy. I don’t think they qualify for that description at all.

Which leaves Centrism as the true Modern Orthodoxy in my view. Centrism is the authentic heir to the Modern Orthodox tradition. Centrism embodies full commitment to Halacha and mesorah, while also valuing Torah-guided engagement with the modern world.

That, I believe, is the true essence of Modern Orthodoxy. And I am confident that Yeshiva University, the flagship institution of the Modern Orthodox movement, would define it that way too.

Emes Ve-Emunah is now available at substack. To receive posts and comment you must subscribe. It's free.