Authority in Contemporary Times DAVID ELLENSON & SHARON BROUS SHMA.COM Dear Sharon, accompanied my immigrant forebears to this feel privileged to write to you regarding is- country and that forged me and gave rise to the sues of authority and directions in the North different organizations that dominate modern IAmerican Jewish community today. You are day Jewish life is surely past, and the nature of surely one of the most serious and innovative denominational and communal commitments young Jewish leaders of our time, and the com- on the part of your generation is surely different munity you have forged in Los Angeles at IKAR than it was for mine. Intermarriage is com- offers one of the great rays of hope for the abil- monplace. Commitment to the State of is ity of Judaism to engage this and future gener- affected by intellectual currents that sway ations in meaningful ways. young Jews in new and — in my view — often I am of a different generation than you. I ominous ways. Technology allows us to com- am now 62 years old, and my own Jewish path municate in ever-expanding ways, yet may sig- has wandered in many directions during my nificantly alter and arguably undermine the lifetime — from an Orthodox childhood in a nature of Jewish communal borders and au- small city in Virginia, to life on a Hashomer thority as I have known them. I look forward Hatzair kibbutz in Israel, to participation in the to our exchange. then “counter-establishment” culture of the In friendship and respect, New York Havurah, to rabbinical and graduate David school at the Hebrew Union College-Jewish ••• Institute of Religion and , David, to a career as an academic, and to service as It is an honor to be in this conversation with you. Sharon Brous is the founding president of HUC-JIR. My life has traversed Over the years, my admiration and respect for you rabbi of IKAR (www.ikar-la.org), many Jewish boundaries and I have tried to have only grown as you lead our community with a spiritual community dedicated to reanimating adapt and guide — in some small way — the passion, vision, and moral courage. Jewish life through soulful course of modern Jewish life through the edu- Like you, I studied at Columbia University, but religious practice that is rooted cation of religious leaders like you. my background was High Reform (my synagogue in a deep commitment to As an academic focusing on the modern was known as the Church on the Hill) in suburban social justice. She lives in Los Jewish experience, I have often analyzed the Jersey and it took only a few weeks in college for Angeles with her husband, conditions that led to the transformation of me to realize that for all of my interminable hours David, and their three children, Jewish life in the modern setting. I have ana- in Hebrew school, I was functionally illiterate as a Eva, Sami, and Levi. lyzed how the modern world brought about the Jew. Wounded and embarrassed by this realiza- Rabbi David Ellenson is collapse of the political structure of the pre- tion, I fled from the organized Jewish community. president of the Hebrew Union modern Jewish community and, with it, an at- Eventually, I was drawn back to Judaism, learning College–Jewish Institute of tendant loss of the traditional boundaries that initially in chevruta with a young Orthodox woman. Religion. His publications framed the community and the “coercive legal One week we came to the narrative of Rebecca include Rabbi Esriel authority” that the rabbi formerly exercised and Isaac meeting and falling in love, and my Hildesheimer and the Creation of a Modern Jewish Orthodoxy chevruta partner pointed out that, according to within it. This does not mean that the contem- and After Emancipation: porary community has no borders, nor does it Rashi, Rebecca was only three years old at the Jewish Religious Responses to indicate that the modern rabbi has no authority. time. “That’s absurd!” I said. “Based on the text, Modernity, which won the However, it does mean that our modern com- she is clearly a grown woman.” “But Rashi says 2005 National Jewish Book munity is a voluntary one and that the rabbi that she was only three; that’s the way the rabbis Award, specifically receiving now can exercise “influential authority” alone. have always read it,” she insisted. “I don’t know the Dorot Foundation Award as the most outstanding book on who Rashi is,” I said, “but he’s clearly wrong!” Suasion, not coercion, is the operative word of modern Jewish thought and our time. I do not lament these changes even And then we both devolved into tears. I cried from experience. Ellenson and as I am not totally sanguine about them. As the embarrassment: How could it be that I had never Rabbi Daniel Gordis have just Yamim Noraim approach with their invitation heard of Rashi, a Jewish voice so important that completed a book-length to reflection both personal and communal, I even when his opinion defied reason it had the manuscript on Orthodox Jewish would like to offer some of my own thoughts power to instantaneously silence thoughtful dis- legal writings on conversion in the modern era, entitled, The regarding Jewish life and authority. cussion? And I cried from confusion: Did being a Politics of Jewish Identity – I recognize that the contemporaneous good Jew require acceding to irrational view- Conversion, Law, and Policy- challenges that confront our people require points, just because they have persisted for Making in 19th and 20th fresh vision. The era of “ethnic Judaism” that 1,000 years? My chevruta partner cried because Century Orthodox Responsa.

SEPTEMBER 2010 | TISHREI 5771 [3] she grew up in a world in which Rashi was never vision a Jewish life that seriously challenges ele- wrong, even when he couldn’t possibly be right. ments of an authoritative tradition, but at the A few weeks later, I attended Friday-night serv- same time is able to maintain its legitimacy, mak- SHMA.COM ices at B’nai Jeshurun in an effort to find some ing very serious demands on its adherents? Jewish grounding and inspiration. In the midst of I am eager to hear your thoughts. the service, rabbis Marshall Meyer and Roly L’shalom, Sharon Matalon stood up and proclaimed with fiery and ••• prophetic certainty that as Jews we were obli- Dear Sharon, gated to engage in the fight against the spread Thank you so very much for your response. of HIV/ AIDS. Obligation? I had never before con- Your own story and the questions you pose at sidered the idea, and it cut against my under- the end of your letter focus precisely on the is- standing of what religion is about (individuals sues that most concern us in this conversation. making thoughtful, autonomous decisions on per- While the story of your chevruta partner- sonal spiritual matters.) But I liked it. ship represents the two poles in modern Much has been said about my generation — Jewish life, your predicament — not being able raised on the instant gratification of Starbucks, to identify Rashi — is the product of a “thin Twitter, and the iPod; we expect to have exactly Jewish culture.” I am afraid it is typical of most what we want exactly when we want it. What in- in your generation of American Jews. Clearly, terest could we possibly have in something that we live at a time where communitarian obli- demands reverence and humility and a willing- gation and commitment routinely fail to guide ness to accept systems and ideas that don’t al- individual direction and choice. How could ways fit comfortably with our values? such commitments and obligations do so when In my early days of religious exploration, I dis- persons are ignorant of them? Furthermore, covered an innate (and very Jewish) resistance to ours is an age when individualism (e.g., most blind acceptance of norms simply because they young people today create their own “playlists” were understood to be authoritative. But it also of music) reigns supreme. A headline story in reflected a deep desire for a Jewish religious and reports that our “addic- spiritual life that is driven by the obligation to live tion” to computers takes a “toll on family life” purposefully in the world — even when that re- and this “compulsion” promotes solitude and quires taking positions that are unpopular and in- atomization even among persons who live to- convenient. gether. Another news report indicates that Someone recently criticized me for failing to “partisan political news programs” that con- promote a rally for immigration reform held on firm the already established viewpoints and Shabbat. Indignant, she recalled Heschel’s com- preferences of individual viewers and listeners ment that “we are to pray with our feet.” I argued routinely drown out news shows that attempt that Heschel would have been in shul that to present a “broad array of perspectives.” You Shabbat — praying and preaching and learning accurately observe that your generation ex- about immigration without violating Shabbat. I live pects “to have exactly what we want exactly now as a halakhic Jew, and in some ways that when we want it.” leaves me with an even greater responsibility to However, your story is both instructive and challenge assumptions and defy norms, because hopeful. Your spirit led you on a path toward a FREE ultimately my rootedness in the tradition — and Jewish tradition that would prove to be “foun- Sh’ma E-Letter its authority over my life — are foundational. dational” and “authoritative.” Your own life af- Take advantage of our At IKAR, we strive for a vibrant religious life firms that a “Jewish life that seriously FREE Sh’ma e-letter. that is reflected as much in a wholehearted and challenges elements of an authoritative tradi- Every month, you’ll creative davening culture as it is in our commu- tion, but at the same time is able to maintain its receive updates on nity’s serious social and political commitments. I legitimacy, making very serious demands on its featured essays, have found that the rigorous demands we place adherents,” is possible. Indeed, your trajectory exclusive bulk copy on people are precisely what this generation finds and the congregation and community you have offers, unique most resonant, even as they insist on the right to formed in L.A. serve as models for communi- opportunities for challenge back. I wonder if you think that the dis- ties of serious and committed Jews “obligated” subscribers, and solution of communal and denominational com- to our tradition. much more! mitments — which to me seems to be a natural Though I write of confidence and hope, I Sign up now at and even healthy response to modernity — nec- am also nagged by doubts and fears. I worry shma.com essarily forecasts the dissolution of rabbinic that the “triumphs” are all too rare and that a authority altogether? In other words, could you en- “vibrant and thick” Judaism is being created

[4] SEPTEMBER 2010 | TISHREI 5771 only for an “elite” of non-Orthodox Jews. I also Judaism in droves, that will ensure that outcome. am concerned that even when a committed and I have no doubt that a Zionism, indeed a Judaism, joyful Judaism is established, its spiritual focus that is intellectually honest and morally consis- is removed from what I regard as the nonnego- tent will win back the hearts and minds of those SHMA.COM tiable corporeal element of Judaism — the who now flee the Jewish communal structure. Jewish people and the State of Israel. Thus, I I see disaffection from the established Jewish fail to recognize it as fully “authentic” even organizational world as a reflection of a will to live when I see its adherents championing an ethos our Jewish lives with authenticity and integrity. We of obligation that leads them to active engage- — the leadership of the Jewish community — ment in social justice and joyful and meaning- have not behaved responsibly enough with our au- ful worship. thority. We have failed to foster a real relationship While Jewish tradition itself asserts that a with Israel — one in which we kvell over Israel’s “she’ei’rit ha-pleitah,” “saving remnant,” has breathtaking achievements and also call Israel to marked every generation, and my historical account for its mistakes; we have failed to cap- study informs me that one of the most creative ture the hearts of a generation of Jews less in- Jewish communities — that of the Iberian terested in gestures of Jewish solidarity than in Peninsula in the late Middle Ages — was rela- working alongside partners – Jewish and non- tively small in number, the prospect of a Jewish — to carve paths toward a better future. shrinking number of committed Jews informed I feel optimistic about the future, but it’s not a by the full rhythms and content of Jewish peo- blind optimism. There is a tremendous amount of plehood and history concerns me. What do work that must be done in order to craft a genera- you think this lack of socialization into a “thick tion of “thick” Jews — those who are knowledge- Jewish culture” and the “authority and ‘taken- able and engaged enough to be simultaneously for-grantedness’ of Jewish peoplehood” on the humble and assertive, accepting and defiant. But part of most Jews in your generation means for I believe that we are up for the task. the future? L’shalom, Sharon I look forward to your response. ••• B’ydidut, David Dear Sharon, ••• Our conversation began with a significant “con- David, cern” that the modern situation attenuated tra- Perfect timing for us to have this conversation, as ditional Jewish notions of religious obligation we stand at the close of a year that was defined and communal commitments among vast num- as much by the flotilla disaster in June as it was bers of Jews. Yet, despite the “individualism” by ’s pointed piece in the New York and “thin Jewish culture” among so many that Review of Books just weeks earlier criticizing the marks our age, congregations and organizations Jewish communal establishment’s engagement of renewal and meaning have surely flourished on Israel and Zionism. The crisis-driven agenda in the contemporary setting. Persons commit- of the established Jewish community is tragically ted to the Jewish future can only applaud these missing the mark, Beinart warns, and the result groupings and these trends. could be detrimental to both American Jewry and This being said, I am afraid I still remain the State of Israel. David, you express concern disquieted about aspects of such developments about the disconnect many young Jews feel from because so many persons involved in these “the non-negotiable corporeal element of Judaism clusters seem to lack what I feel is a needed — the Jewish people and the State of Israel.” I sense of familial connection to the Jewish peo- understand the concern, but personally feel heart- ple, and that makes them all too often indiffer- ened by the willingness in this generation to chal- ent to Jewish peoplehood or only critical of the lenge old paradigms of engagement while working State of Israel. I feel that their criticisms and in- to claim new ways of being in relationship with difference frequently reflect a self-righteousness Judaism and Israel. The generational resistance that lacks the pain that should accompany cri- to the standard operating procedure on Israel is tiques leveled at “one’s own,” and that the lack equally operative on questions of Jewish religious of connection regularly displayed toward Israel Sh’ma Now and spiritual attachment. and other Jews worldwide stems from a trun- I, too, am concerned that a new generation of cated spirituality that fails to recognize the cen- on Kindle Jews will see themselves isolated from Israel and trality of the “corporeal dimensions” — people Find us at: one another. But it is precisely the status quo, and land — of Jewish faith. kindle.amazon.com which is alienating young people from Israel and I appreciate why so many committed Jews

SEPTEMBER 2010 | TISHREI 5771 [5] are understandably distant from “an established in which we betray either the Jews or the world. Jewish organizational world whose policies of But, for the sake of our discussion, I raise it be- unquestioning support for Israel all too often cause I am struck by the assumption of distrust SHMA.COM fail to capture the[ir] hearts.” Jews cannot be that underlies his analysis of unconventional or asked to discard their deepest values — even untraditional efforts to engage Jews. when approaching “family.” Kinship can never The reality is that the Jewish community is justify xenophobia or tolerate immoral behavior going through a paradigm shift. A generation of toward the “other.” Criticism is demanded Jews feels at best alienated by, at worst deeply when the Jewish state and Jewish people fall suspicious of, the communal agenda that many short on these scores, and our Jewish establish- young and unaffiliated Jews see as narrow- ment should understand and even encourage minded, exclusivist, and morally inconsistent. But this. The universal ethics Judaism champions despite a pervasive sense of disaffection, clus- demands no less. As Rav Kook stated in Orot ters of young Jews are willing to devote their en- Hakodesh, “The love for Israel entails a love for ergy toward revitalizing the Jewish community — all humankind.” making Jewish principles and identity relevant Nevertheless, this mandate of “love for hu- once again by building communities and organi- mankind” that obligates Jews to be self-critical zations that manifest the best of Jewish values. when we do not live up to the moral standards Through a sheer force of will, driven by creative set by our tradition for ourselves and for others, discontent, the rules of engagement are shifting. does not legitimate a stance that has us stand You write that you are disquieted by the reality apart from our people. In an American Jewish that so many people involved in efforts that chal- setting marked by freedom and openness, lenge the authoritative structures of the Jewish where traditional modes of authority are con- community establishment “seem to lack what stantly and rightfully called into question, how [you] feel is a needed sense of familial connec- to inspire our people so that they feel an obli- tion to the Jewish people, and that makes them gation to live within the powerful Jewish di- all too often indifferent to Jewish peoplehood or alectics of universalism and particularism, only critical of the State of Israel.” With that analy- spirituality and corporeality, is the ongoing chal- sis, I agree. These efforts are not perfect. To me, lenge that confronts us as leaders. I am grateful some seem overly simplistic, self-righteous, and for the role you play in helping our community occasionally self-indulgent. But I remain opti- meet these demands and look forward to many mistic because I also see in these efforts the Upcoming more conversations and joint activities with you roots of the next iteration of Jewish life in America in Sh’ma on how to fulfill these mandates. — one that is characterized by creativity, open- ■ Counting Jews In respect and friendship, mindedness, and rigorous engagement. David To be sure, a lot of work must be done to ■ The Sounds of Jews ••• deepen the sense of connection and responsibil- ■ Creating Tehillim David, ity that young Jews feel toward the broader Jewish ■ Succession: As I read your last letter I could not help but think community, Israel, and the world. But rather than How We Rebuild of Jack Wertheimer’s piece in Commentary this look at new efforts with skepticism, we need to Jewish Leadership past spring, not because you come to the same help ensure that they provide opportunities for au- conclusions, but because he is animated by many thentic engagement with our precious spiritual, ■ Secular & Jewish of the same concerns. He, too, fears the lack of cultural, and intellectual heritage. We need to Education: Crossing communal commitment among Jews and the di- move a generation of leaders to challenge as- Boundaries minishing connection to Jewish peoplehood. In sumptions and defy expectations — but to do so ■ Russian Immigrant his view, these are evidenced by a new genera- with humility, a profound sense of responsibility, Culture Makers tion of Jews more likely to channel resources to and the kind of passion that is born of deep love. non-Jewish causes than attend to Jewish needs We need to help shape the conversation around ■ A Learning “Tish” in the U.S. and Israel. His conclusion is that the marriage of the particular and the universal, ■ 40 Years Later: Are Jewish social justice organizations (like Repair the the spiritual and the corporeal. And, frankly, with We There Yet? World, American Jewish World Service, and you training the next generation of rabbis and What Jewish conversa- Avodah) are the culprits in the disintegration of communal leaders, we really couldn’t be in better tion would you like to Jewish peoplehood — diverting precious funds, hands to do this. have? Send suggestions volunteers, and interest from “Jewish causes,” It has been a real honor to deepen our rela- for future Sh’ma topics especially Jewish day schools. tionship through this conversation. I look forward to [email protected]. I believe that Wertheimer sets up a false op- to more. position between universalism and particularism, L’shalom, Sharon

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