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Modern Orthodox Judaism: a Documentary History Zev Eleff

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Modern Orthodox Judaism: a Documentary History Zev Eleff Study Guide for: Modern Orthodox Judaism: A Documentary History Zev Eleff Session 1: Engaging Reform Learning Goals: By its very nature, an “orthodox” faith represents a response to some form of heterodox. Before the emergence of a “reform” element, Jews in this modern period by and large did not divide into neat “denominations” or “movements.” In the early 1820s, then, Orthodox Jews defended their traditional against Reform and did their best to articulate a vision for their community. Students and learners should explore the various and fluid meanings of “Orthodox Judaism” and how it rose up in reaction to Reform Judaism. Reading: Chapter 1 Questions for Discussion 1. What were some of the different ways in which traditional Jews responded to the early incarnations of Jewish Reform in America? 2. Why might a “traditional” Jew accept the label “Orthodox” and why might they avoid that designation in their religious lives? 3. On what grounds did “Orthodox” Jews defend their inabilities to properly observe Jewish law? Are there echoes of those explanations today? If so, how might they differ? Suggestions for Further Reading Dianne Ashton, Rebecca Gratz: Women and Judaism in Antebellum America. Detroit: Wayne State University Press, 1997. Emily Bingham, Mordecai: An Early American Family. New York: Hill and Wang, 2003. Hasia R. Diner, A Time for Gathering: The Second Migration, 1820-1880. Baltimore: Johns Hopkins University Press, 1992. Karla Goldman, Beyond the Synagogue Gallery: Finding a Place for Women in American Judaism. Cambridge: Harvard University Press, 2001. Jonathan D. Sarna, Jacksonian Jew: The Two Worlds of Mordecai Noah. New York: Holmes & Meier, 1981. Lance J. Sussman, Isaac Leeser and the Making of American Jewry. Detroit: Wayne State University Press, 1995. Gary Phillip Zola, Isaac Harby of Charleston, 1788-1828: Jewish Reformer and Intellectual. Tuscaloosa: University of Alabama Press, 1994. 1 Session 2: An Orthodox Approach to Texts Learning Goals: Teachers and students should use this session to gain a better understanding of the role that texts play in the formation of Orthodox Judaism’s religious culture. In addition to the Bible, traditional Jews consider the prayer book and the Talmud very sacred. Therefore, attempts to change those texts or devalue them in some manner were viewed as hostile in the minds of Orthodox Jews. Reading: Chapter 2 Suggestions for Further Reading Eric L. Friedland, “Were Our Mouths Filled with Song”: Studies in Liberal Jewish Liturgy. Cincinnati: Hebrew Union College Press, 1997. Bruce L. Ruben, Max Lilienthal: The Making of the American Rabbinate. Detroit: Wayne State University Press, 2011. Harold Sharfman, The First Rabbi: Origins of Conflict Between Orthodox and Reform. Malibu: Pangloss Press, 1988. Alan Silverstein, Alternatives to Assimilation: The Response of Reform Judaism to American Culture, 1840-1930. Hanover: Brandeis University Press, 1994. Isaac Mayer Wise, Reminiscences, trans. David Philipson. Cincinnati: L. Wise and Co., 1901. Questions for Discussion 1. Why do you believe it was so important for Orthodox defenders to raise the stature of the Talmud in response to the inroads paved by Reform leaders? 2. How did Orthodox defenses of the Talmud and the prayer book differ? In which ways were they similar? 3. Did you find any of the language used in this chapter’s texts overly “harsh?” If so, why do you think Orthodox leaders felt compelled at times to write in such extreme fashion? 2 Session 3: An Orthodox Rabbinate Learning Goals: The role of authority is crucial to understanding the developments of religious community in the United States. In its first decades in America, Orthodox Judaism was led by the laity. In fact, the first ordained rabbis did not reach the United States until the 1840s. In the later decades of the century, rabbinic champions of Orthodox Judaism compete for control of the traditionalist community. This tension should be explored in this session. Reading: Chapter 3 Suggestions for Further Reading Naomi W. Cohen, Encounter With Emancipation: The German Jews in the United States 1830- 1914. Philadelphia: Jewish Publication Society, 1984. Judah David Eisenstein, Ozer Zikhronotai: Korot Toladati u-Mikrei Yom bi-Yameinu. New York, 1929. Robert E. Fierstein, A Different Spirit: The Jewish Theological Seminary of America, 1886-1902. New York: The Jewish Theological Seminary of America, 1990. Questions for Discussion 1. How do these documents demonstrate the changing image of the traditional American rabbinate? 2. Did Alexander Kohut express “Orthodox” ideals in his debates with Kaufmann Kohler? 3. Was the Jewish Theological Seminary Association conceived as an “Orthodox institution?” 3 Session 4: The Eastern Europeanization of American Orthodoxy Learning Goals: The character of the Orthodox community was irrevocably altered by the Jewish mass migration to the United States around the turn of the twentieth century. Too often it is perceived that immigrants were of one mind in relating to their new American environs. This session and its assigned sources are intended to challenge that narrow viewpoint. Reading: Chapter 4 Suggestions for Further Reading Gur Alroey, Bread to Eat and Clothes to Wear: Letters from Jewish Migrants in the Early Twentieth Century. Detroit: Wayne State University Press, 2011. Kimmy Caplan, Orthodox Judaism in the New World: Immigrant Rabbis and Preaching in America, 1881-1924. Jerusalem: Merkaz Zalman Shazar, 2002. (Hebrew) Marni Davis, Jews and Booze: Becoming American in the Age of Prohibition. New York: New York University Press, 2012. Jeffrey S. Gurock, American Jewish Orthodoxy in Historical Perspective. Hoboken: Ktav, 1996. Abraham J. Karp, “New York Chooses a Chief Rabbi,” Publications of the American Jewish Historical Society 44 (September 1954-June 1955): 129-98. Daniel Soyer, Jewish Immigrant Associations and American Identity in New York, 1880-1939. Detroit: Wayne State University Press, 2001. Questions for Discussion 1. What challenges to Rabbi Jacob Joseph face upon arrival in America? 2. What do these sources teach about the assumptions and decisions of Orthodox leaders who “resisted” the pull toward American acculturation? 3. What are different “accommodationist” perspectives explored in this chapter’s documents? How are these views similar and how are they different from one another? 4 Session 5: Trailblazers? Learning Goals: History is the result of contingencies, or choices made by historical actors. This session challenges readers and learners to consider why Orthodox Jews chose to follow Bernard Revel rather than the vision of Solomon Schechter and the Jewish Theological Seminary. Reading: Chapter 5 Suggestions for Further Reading Michael R. Cohen, The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement. New York: Columbia University Press, 2012. Zev Eleff, “Jewish Immigrants, Liberal Higher Education and the Quest for a Torah u-Madda Curriculum at Yeshiva College,” Tradition 44 (Summer 2011): 19-34 Jeffrey S. Gurock, The Men and Women of Yeshiva: Higher Education, Orthodoxy, and American Judaism. New York: Columbia University Press, 1988. Abraham J. Karp, “Solomon Schechter Comes to America,” American Jewish Historical Quarterly 53 (September 1963): 44-62. Aaron Rothkoff, Bernard Revel: Builder of American Jewish Orthodoxy. Philadelphia: The Jewish Publication Society of America, 1972. Questions for Discussion 1. What was the “Revel Revolution” and how did it compare with earlier visions of Orthodox Judaism in the United States? 2. Was Solomon Schechter “Orthodox?” 3. Why do you think Revel remained within the Orthodox fold whereas Solomon Schechter’s legacy moved him to Conservative Judaism? 5 Session 6: The Parting of the Ways of Orthodox and Conservative Judaism Learning Goals: The purpose of this session is to explore the long separation between Conservative and Orthodox Judaism. For the first half of the century, it was not at all clear how to identify a rabbi, layperson or synagogue as part of one religious movement or the other. There were various causes for the eventual split, and learners should be encouraged to explore these texts and identify them. Reading: Chapter 6 Suggestions for Further Reading Louis Bernstein, Challenge and Mission: The Emergence of the English Speaking Orthodox Rabbinate. New York: Shengold Publishers, 1982. Michael R. Cohen, The Birth of Conservative Judaism: Solomon Schechter's Disciples and the Creation of an American Religious Movement. New York: Columbia University Press, 2012. Jeffrey S. Gurock, “From Fluidity to Rigidity: The Religious Worlds of Conservative and Orthodox Jews in Twentieth-Century America,” in American Jewish Identity Politics, ed. Deborah Dash Moore. Ann Arbor: University of Michigan Press, 2008, 159-206. Jenna Weissman Joselit, New York’s Jewish Jews: The Orthodox Community in the Interwar Years. Bloomington: Indiana University Press, 1990. Zachary Silver, “The Excommunication of Mordecai Kaplan,” American Jewish Archives Journal 62 (2010): 21-48. Questions for Discussion 1. Why did rabbis like Leo Jung and Joseph Lookstein hesitate to embrace “Orthodox Judaism?” What do you think was gained and lost with their decisions? 2. Why was mixed seating a major point of contention in conversations about Orthodox and Conservative Judaism? 3. Why did rightwing Orthodox leaders oppose the Synagogue Council of America? How did the interdenominational organization threaten their culture and
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