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| The Shabbos Table (Aish) |
Let me be clear at the outset: Orthodox Judaism does not accept Conservative theology. The theological differences between our movements are profound, and from an Orthodox perspective they cannot simply be set aside. Nevertheless, it is possible that, despite those differences, there is common ground on a practical level. In theory, we both want the same thing: to preserve Jewish continuity and strengthen Jewish commitment among American Jews.
Conservative rabbis whose ideals begin with that premise do not object when one of their Baalei Teshuvah (newly observant) becomes “too frum”. Meaning that they gravitate toward Orthodoxy. I know, for example, that there are some Conservative rabbis who are so impressed with the work of NCSY that they encourage their youth to join. I am also aware of the fact that one of their most popular camps, Ramah, is observant to an extent that Conservative Judaism interprets it. And they have a reputation for inspiring their campers to appreciate an observant lifestyle.
We recently had a non-observant couple over for Shabbos—neighbors whom we invite frequently. The wife told us that she enjoys the Shabbos atmosphere she experiences in our home and that it reminds her of her camp days at Ramah, where the Shabbos atmosphere was similar. When camp ended and she returned home, there was no Shabbos table. And she missed it.
The idea of accepting Orthodoxy as an acceptable outcome for once non-observant Jews may not be true of every Conservative rabbi. Many of them might feel that their theology is the truth and refuse to encourage any potential baal teshuvah to join an Orthodox outreach group. I don’t know what proportion of Conservative rabbis feel that way.
But I do know that for many some of their more traditional leaders among them (e.g. Jack Wertheimer) lament the fact that there is not a greater emphasis on the “dos and don’ts” of Judaism that we call mitzvah observance.
I have always encouraged these truly sincere Conservative rabbis to come join us, since they have had little success in bringing their unobservant congregants closer to observance. They haven’t moved in that direction and probably resent my suggestion as condescending.
Which brings me back to the idea of working with the more idealistic Conservative rabbis toward the same goal of increased observance.
eJewish Philanthropy actually discusses many of the problems associated with this daunting task and offers some insights about the state of Jewish education in non-Orthodox circles, which, inter alia, suggests what needs to be done.
Some of those observations are shared with Orthodox education, such as the problem of teacher attrition due to notoriously low salaries, and the high cost of Jewish education—made worse by a declining birth rate. Fewer students mean less tuition revenue, which means less money available to pay teachers, even at current salary levels.
Then there are the challenges posed by modern technology that did not exist just a couple of decades ago, along with the need for new kinds of professionals to address those challenges. Except for the declining birth rate, Orthodox Jewish education shares many of these same difficulties.
While these are not insignificant challenges and require their own study, the common thread between us is the goal of perpetuating Judaism into the future through the restoration of observance that has been lost over generations – ever since Jews began immigrating to these shores in the late nineteenth century.
How we do that is the $64,000 question...
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