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Archive-name: judaism/FAQ/02-Who-We-Are Posting-Frequency: Monthly Frequently Asked Questions on Soc.Culture.Jewish Part 2: Who We Are: The Group and Jewish Movements [Last Change: $Date: 1995/04/29 18:07:05 $ $Revision: 1.20 $] [Last Post: Thu Mar 30 11:07:06 1995] This posting is an attempt to answer questions that are continually asked on soc.culture.jewish. It was written by cooperating laypeople from the various Judaic movements. You SHOULD NOT make any assumption as to accuracy and/or authoritativeness of the answers provided herein. In all cases, it is always best to consult a competent authority -- your local rabbi is a good place to start. The deceased sages described within are of blessed memory, (assume a Z"L or ZT"L after their names) and the sages alive today should live to see long and good days (assume SHLITA). May Hashem grant complete recovery to the ill. Individual honorifics are omitted. The FAQ was produced by a committee and is a cooperative work. The contributors never standardized on a {Hebrew,Aramaic,Yiddish,Ladino}-->English transliteration scheme. As a result, the same original word might appear with a variety of spellings. This is complicated by the fact that there are regional variations in the pronunciation of Hebrew. In some places, the common spelling variations are mentioned; in others --- not. We hope that this is not too confusing. This list should be used in conjunction with the Soc.Culture.Jewish reading lists that are posted separately. Similar questions can be found in the books referenced in those lists. Reproduction of this posting for commercial use is subject to restriction. See Part 1 for more details. ------------------------------------------------------------ Subject: Organization This portion of the FAQ contains answers to the following questions: Section 2. Who We Are 2.1. Who reads soc.culture.jewish? 2.2. What are the major Jewish movements? 2.3. What is Conservative Judaism? 2.4. What is Orthodox Judaism? 2.5. What is Reform Judaism? 2.6. What about other movements? 2.7. What are some of the Orthodox sub-groups? 2.8. What is Chassidism and how does it differ from other Orthodox... 2.9. What is Chabad and Chabad-Lubavitch? 2.10. What are OCR (O-C-R) wars? Why all the flames? 2.11. But Reform Judaism *isn't* Judaism? Why don't they see that? 2.12. But Orthodox Judaism *isn't* Judaism? Why don't they see that? 2.13. Why shouldn't I say "ultra-Orthodox" or "reformed"? 2.14. How does a Chassid differ from Misnagid? 2.15. What is a "Torah Jew?" 2.16. Is it true that Jews are all (fill-in-the-blank)? 2.17. How many Jews are there today in the U.S.A.? All portions of the FAQ are organized as digests, and should be undigestifyable by software such as Gnus or rn. Please report any difficulties. ------------------------------------------------------------ Subject: Archival and Credits Anonymous FTP: All portions of the FAQ and of the reading lists are archived on shamash.nysernet.org [192.77.173.13] and on rtfm.mit.edu, and are available for anonymous FTP. The locations of parts of the FAQ on shamash.nysernet.org are as follows: ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/01-FAQ-intro ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/02-Who-We-Are ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/03-Torah-Halacha ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/04-Observance ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/05-Worship ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/06-Jewish-Thought ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/07-Jews-As-Nation ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/08-Israel ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/09-Antisemitism ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/10-Miscellaneous ftp://shamash.nysernet.org/israel/lists/scj-faq/FAQ/mail-order The locations of the parts of the reading lists on shamash.nysernet.org are as follows: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/general ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/traditional ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/chasidism ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reform ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/conservative ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/zionism ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/antisemitism ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/intermarriage ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/periodicals If you are accessing the archives on rtfm.mit.edu, the pathname is pub/usenet/news.answers/judaism, instead of israel/lists/scj-faq. Mail: The files may also be obtained via Email by sending a message to mail-server@rtfm.mit.edu with the following line in the body of the message: send usenet/news.answers/judaism/(portionname) Where (portionname) is replaced by the appropriate subdirectory and filenames; for example, to get the first part of the reading list, one would say: send usenet/news.answers/judaism/reading-lists/general WWW/Mosaic: The FAQ and reading lists are available by following the following pointer: http://www.cis.ohio-state.edu/hypertext/faq/bngusenet/soc/culture/jewish/top.htm Comments and corrections are welcome. Note that the goal is to present a balanced view of Judaism; where a response is applicable to a particular movement only, this will be noted. Unless otherwise noted or implied by the text, all responses reflect the traditional viewpoint. ------------------------------------------------------------ Subject: 2.1. Who reads soc.culture.jewish? Qualitatively? We have men and women who have outstanding Jewish educations, and who are willing to take the time to share their knowledge. We have serious non-observant Jews seeking deeper Jewish roots. We have Jews still trying to see exactly where they fit it, Jews who are struggling, and learning, and actively improving themselves. Some reply carefully and kindly; others use their wits like scalpels, cutting away at the first sign of nonsense. We have talented writers, whose prose is often poetic. Counted among us are Hassidic Jews, Orthodox, Conservative, Reform, Reconstructionist, and miscellaneous Jews. We've got atheists and secularists, Hebraists and Yiddishists. And we are all learning from one another and teaching one another. Quantitatively? Well, every two years, Daniel Faigin conducts a survey of S.C.J to determine how the readership of S.C.J is divided among the various movements. The most recent survey was completed in June 1993, and had just under 300 respondants (or approximately 1% of the readership). This survey showed the following breakdowns: 1993 Survey 1991 Survey 1989 Survey JO [Orthodox ]: 31.62% 36.33% 29.55% JC [Conservative ]: 22.06% 28.98% 37.12% JL [Liberal/Reform ]: 12.87% 10.20% 11.36% JS [Secular/Humanistic ]: 5.15% 3.67% 2.27% JU [Unspecified Jewish ]: 4.78% 2.86% N/A JN [Non-Affiliated ]: 4.04% 2.45% 0.76% JT [Traditional ]: 3.68% N/A N/A OT [Other ]: 3.68% 4.49% 0.76% AA [Agnostic or Atheist ]: 2.94% 0.82% 6.06% JR [Reconstructionist ]: 2.21% 1.63% 1.52% CC [Catholic ]: 1.84% 1.22% N/A CF [Christian Fndmntlist]: 1.47% 3.67% N/A CO [Christian Other ]: 1.47% 1.22% N/A CM [Christian Mainstream]: 0.74% 2.04% N/A HI [Hindu ]: 0.37% N/A N/A Gross Breakdown: J [Jewish ]: 86.40% 86.12% 82.58% C [Christian ]: 5.51% 8.16% N/A O [Other ]: 3.68% 4.49% 0.76% A [Atheist/Agnostic]: 2.94% 0.82% 6.06% H [Hindu ]: 0.37% N/A N/A The 1995 survey is currently going on. Drop a note to faigin@aero.org for a survey application. It is interesting to contrast these numbers with the results mentioned in 2.15. ------------------------------------------------------------ Subject: 2.2. What are the major Jewish movements? The three major denominations in Judaism are, in alphabetical order, Conservative Judaism, Orthodox Judaism, and Reform Judaism. Outside of the United States and Israel, the distinction tends to be along Orthodox/Liberal lines. In Israel, the Conservative and Reform movements are very small (although they do exist). Rather, the split tends to be along secular/non-secular lines, with further internal devisions with the non-secular adherents. An estimated breakdown might be 30% secular, 50% traditional (those who keep some Mitzvot), and 30% religious. These numbers have been provided by Hillel Applebaum (alpebaum@cs.huji.ac.il). There are also a fourth movement which is considered major by some: Reconstructionist. It is an offshoot of Conservative. "Messianic Judaism[sic]" and other groups accepting the tenets of Christianity are *not* considered Jewish movements. Sephardic(Southern European/Spanish/North African) Orthodox tend not to bother with liberal/traditional distinctions as much as Ashkenazi (Northern European/Franco-German/Russian) Jews. ------------------------------------------------------------ Subject: 2.3. What is Conservative Judaism? Conservative Judaism attempts to combine a positive attitude toward modern culture, acceptance of critical secular scholarship regarding Judaism's sacred texts, and also commitment to Jewish observance. Conservative Jews believe that scholarly study of Jewish texts indicates that Judaism has constantly been evolving to meet the needs of the Jewish people in varying circumstances. The extent to which Conservativism permits this evolution distinguishes it from Orthodoxy. At the same time, it differs from more liberal Jewish movements by affirming that the halachic process reflects the Divine will; thus it rejects absolute individual autonomy. In a sense, Conservative Judaism reclaims rabbinic prerogatives which Orthodoxy considers Judaism as a whole to have ceded in Mishnaic times. Conservative Judaism's pluralism derives from the fact that the central halachic authority of the movement, the Committee on Jewish Law and Standards, will often set out more than one acceptable position. In such a case, the rabbi of the congregation (mara d'atra) is free to choose from the range of acceptable positions, and his congregation is expected to abide by his choice. The name derives from the idea that the movement would be necessary to conserve Jewish traditions in the U.S., a culture in which Reform and Orthodoxy were not believed to be viable. Additional information may be found in the Conservative Reading List, available as: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/conservative or ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/conservative ------------------------------------------------------------ Subject: 2.4. What is Orthodox Judaism? Orthodox Judaism is not a unified movement with a single governing body, but rather many different movements adhering to common principles. All of the Orthodox movements are very similar in their observance and beliefs, differing only in the details that are emphasized. They also differ in their attitudes toward modern culture and the state of Israel. They all share one key feature: a dedication to Torah, both Written and Oral. Orthodox Judaism views itself as the continuation of the beliefs and practices of normative Judaism, as accepted by the Jewish nation at Mt. Sinai and codified in successive generations in an ongoing process that continues to this day. The specific term "Orthodox Judaism" is of rather recent origin and is used more as a generic term to differentiate the movements following traditional practices from the Liberal Jewish movements. Orthodox Jews believe that both the Written and Oral Torah are of divine origin, and represent the word of G-d. For the details of the Orthodox view of the origin of Torah, see Section 3.4 in Part 3. For the Orthodox, the term "Torah" refers to the "Written Law" as interpreted by the "Oral Law", interpreted in turn by the Rishonim (Medieval commentators), and eventually codified in the Codices: R. Joseph Karo's _Shul`han Arukh_ and/or R. Moshe Isserlis's _Mapah_" (printed as parenthetical text in the _Shul`han Arukh_). As practical questions arise, Orthodox Authorities apply the Halachic process (the system of legal reasoning and interpretation described in the Oral Torah) using the Torah (both Oral and Written) to determine how best to live in accordance with G-d's will as directed by the Halacha. In this way, Orthodoxy evolves to meet the demands of the times. An excellent summary of the core beliefs of Orthodox Judaism may be found in the Rambam's 13 Principles of Faith. [See Section 4.7, in Part 3, for a listing of the 13 Principles] One of the hallmarks of Orthodox Jews is an openness (and encouragement) to question what it is that G-d requires of us, and then to answer those questions within the system that G-d gave us. In addition, among the major movements only Orthodoxy has preserved the "mystical" foundations of Jewish theology, most obviously in the Chasidic movements though no less so in many Yeshivah movements, both Ashkenazi and Sephardi. Additional information may be found in the Traditional Reading List, available as: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/traditional or ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/traditional ------------------------------------------------------------ Subject: 2.5. What is Reform Judaism? Reform is the most liberal of the major movements within Judaism today. It started in the 1800s in Germany during the emancipation, and encouraged examination of religion with an eye towards rationality and egalitarianism. Viewed from the light of today's Reform practice, the original adherents went a little-too-far; often, this early form (which lasted until the 1960s, in some respects) is referred to as "Classic German Reform". Reform differs from the other major movements in that it views both the Oral and Written laws as a product of Man's hand (specifically, it views the Torah as Divinely inspired, but written in the language of the time in which it was given). The laws reflect their times, but contain many timeless truths. The Reform movement stresses retention of the key principles of Judaism (as it sees them; for details, consult the Reform Reading List). As for practice, it strongly recommends individual study of the traditional practices; however, the adherent is free to follow only those practices that increase the sanctity of their relationship to G-d. Reform also stresses equality between Men and Women. Reform requires familiarity with the laws before choosing not to observe them. A non-observant Jew unfamiliar with the laws would not be a "serious" Reform Jew. Also, Reform rejects the faith tenets of other religions as a matter of first principles. It should be noted that many of the paths taken by the Reform movement differ from those of traditional Judaism. These differences result in many of the discussions you will see on S.C.J. In terms of size, the UAHC 1993-1994 annual report notes that there were a total of 853 UAHC-affiliated congregations, with a total reported congregational membership of 302,193 member units (families, singles, etc.). This can be contrasted with the 1983-1984 period, where there were 773 congregations with a total of 269,406 member units. Congregations range in size from a 2-member-unit congregation in Port Gibson, Mississippi, to "mega"-shuls such as Wilshire Blvd Temple in Los Angeles (2,123 member units), Anshe Chesed in Cleveland Ohio (2,151), Holy Blossom Temple in Toronto Ontario (2,043), Temple Israel in Minneapolis Minnesota (2,075), Washington Hebrew Congregation in Washington DC (2,783), Congregation Emanu-El in New York City (2,650), Temple Israel in W. Bloomfield Michigan (2,659), Temple Emanu-El in Dallas Texas (2,526), and Cong. Beth Israel in Houston Texas (2,011). Additional information may be found in the Reform Reading List, available as: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reform or ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/reform ------------------------------------------------------------ Subject: 2.6. What about other movements? Reconstructionism At the beginning of this century Conservative Rabbi Mordechai Kaplan asserted that Judaism was a culture rather than a religion. That the rituals we do (keep shabbat, keep kosher) we do because they are part of the culture we grew up in and not because of a divine law set. This meant, that G-d, as interpreted in traditional Judaism, was not relevant. As a result, the religion should be practiced much as one practices any other cultural practice. We should keep shabbat and kosher because that is what our culture prescribes, but if our culture matures and discards these practices or creates new one, this is fine too. Additional information may be found in the Reconstructionist Reading List, available as: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/reconstructionist or ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/reconstructionist Traditional Judaism (formerly "Conservadox") A new offshoot from Conservative, but philosophically closer to Orthodox. They attempt to be as lenient as possible within an Orthodox framework, although many Orthodox would not accept their leniencies, such as using microphones on shabbat. It has yet to be determined if conversions and divorces under Traditional auspices are acceptable within the Orthodox world. Humanistic Judaism Humanistic Judaism practices a non-theistic form of Judaism. For those involved in Humanistic Judaism, Judaism is the culture and the historical experience of the Jewish people. Jewish history has taught us to rely on human power to discover truth. It is a break from both Reform and Reconstructionist Judaism because it does not use theistic language in its liturgy. Additional information may be found in the Humanistic Reading List, available as: ftp://shamash.nysernet.org/israel/lists/scj-faq/reading-lists/humanistic or ftp://rtfm.mit.edu/pub/usenet/news.answers/judaism/reading-lists/humanistic You can also contact: Society for Humanistic Judaism 28611 W. Twelve Mile Road Farmington Hills MI 48334 +1 810 478-7610 or drop a note to shjm@netcom.com (Society for Humanistic Judaism). Membership in SHJ is $50 per household per year. ------------------------------------------------------------ Subject: 2.7. What are some of the Orthodox sub-groups? "Traditional" can be either a synonym for Orthodox (especially when using the dichotomy Traditional/Liberal), or a synonym for "Conservadox". In recent years "Traditional" has come to denote the group listed above, and associated with R' Irving Greenberg and CLAL. In Israel, "Traditional" has yet another meaning, being equated with the MASORTI. "Centrist/modern/cosmopolitan" (colloquially [sometimes pejorative, sometimes affectionate] "kipa sruga" [crocheted skull cap]) Orthodox usually mean an Orthodoxy which approves of many aspects of secular culture, especially secular education, in addition to traditional Torah study. They tend to be Zionist. The precise term depends on the speaker - R' Norman Lamm uses "centrist," R' Shlomo Riskin uses "cosmopolitan" and R' Emmanuel Rackman uses "modern." The Union of Orthodox Jewish Congregations, Yeshiva University, and the Rabbinical Council of America in some sense represents this group. In Israel, the Mizrachi organization is a well-known representative. "Yeshivish" (colloquially, [sometimes pejorative, sometimes affectionate] "black hat" or "black") suggests an Orthodox outlook in which the focus of life is Torah study, as is done in Lithuanian-style Yeshivos. Secular culture is either tolerated or criticized for its corrupting influences. This group tends to be "non-Zionist" in the sense that they love the land of Israel and its holiness (many spend years in Israel for Torah study), but are unenthusiastic about secular Zionism and Israeli secular culture. Agudath Israel tends to represent this group. The Chassidic style of Orthodox Judaism is described in a later section. In Israel, the "Dati/Chareidi" distinction is more a matter of attitude towards Zionism than of political affiliation or religious views. The Dati tend to be more supportive of Zionism, with the Chareidi not having much belief in the modern Jewish state. Please note that these are general positions; individual members may hold different views and your milage may vary. ------------------------------------------------------------ Subject: 2.8. What is Chassidism and how does it differ from other Orthodox groups? The Chassidic movement started in the 1700's (Common Era) in Eastern Europe in response to a void felt by many average observant Jews of the day. The founder of Chassidism, Rabbi Israel Baal Shem Tov (referred to as the "Besht," an acronym of his name) was a great scholar and mystic, devoted to both the revealed, outer aspect, and hidden, inner aspect of Torah. He and his followers, without veering from a commitment to Torah, created a way of Jewish life that emphasized the ability of all Jews to grow closer to G-d via everything that we do, say, and think. In contrast to the somewhat intellectual style of the mainstream Jewish leaders of his day and their emphasis on the primacy of Torah study, the Besht emphasized a constant focus on attachment to G-d and Torah no matter what one is involved with. Early on, there was a schism between the Chassidic and non-Chassidic (i.e. Misnagdim, lit. 'opponents') Jewish movements, primarily over real or imagined issues of halachic observance. The opposition was based on concern that the Chassidim were neglecting the laws regarding appropriate times for prayer, and perhaps concern about the exuberance of Chassidic worship, or a concern that it might be an offshoot of false messiahs Shabbtai Zvi or Jacob Frank. Within a generation or two the rift was closed. Since then, many Chassidic practices have influenced the Misnagdim, while the Misnagdim, in turn, moderated some of the extremes of early Chassidism. Nevertheless, the dispute between particular groups of Chassidim and Misnagdim continues to this day, especially in Israel, and occasionally on soc.culture.jewish. Today, Chassidim are differentiated from other Orthodox Jews by their devotion to a dynastic leader (referred to as a "Rebbe"), their wearing of distinctive clothing, and a greater than average study of the inner aspects of Torah. There are perhaps a dozen major Chassidic movements today, the largest of which (with perhaps 100,000 followers) is the Lubavitch group headquartered in Brooklyn NY. Other groups include the Bobov, Bostoner, Belzer, Gerer, Satmar, Vizhnitz, Breslov, Puppa, Bianer, Munkacz, and Rimnitz. In Israel, the major Chasidic groups after the Lubavitch group are: Gor (-Gerer), Viznitz, and Bealz (=Belzer). Additional information may be found in the Chasidism Reading List, available as usenet/news.answers/judaism/reading-lists/chasidism from rtfm.mit.edu. ------------------------------------------------------------ Subject: 2.9. What is Chabad and Chabad-Lubavitch? Chabad Lubavitch is one of the better known sects within Chasidism (although there are others). It is an international movement with headquarters in Brooklyn, New York. Its major thrust focuses on observing for one's self and transmitting to others the beauty, depth, awareness and joy inherent in the Torah-true way of life. By doing so, it strives to revitalize Jewish life by intensifying the individual's relationship to G-d, and deep sense of devotion and love towards one's fellow man. Its key differences with other branches of Chassidism are that the Lubavitch believe the following about their Rebbes: o They are the sole incarnations of Moses in their respective generations. o This makes their Rebbes the only potential candidates to be the Messiah. o Their Rebbes come from a batch of souls completely different than used for all other common Jews. o Their Rebbes are the highest expression of God's will in the flesh. o It is incumbent upon all Jews to bind themselves to the Lubavitch Rebbes, the manifest leader of each generation. Chabad-Lubavitch philosophy promotes an intellectual perspective that strives to helps an individual live in full accordance with the Torah-true way of life. Chabad-Lubavitch operates an extensive outreach effort to encourage Jews to return to traditional practices. As part of this effort, Chabad operates the Mitzvah Campaigns. The vanguard of the Mitzvah Campaigns are the "Mitzvah Tanks". The goal of the Mitzvah Campaign is to encourage Jews to perform 10 specific mitzvos, the intention being that through their fulfillment, the individual and the family will come to experience a deeper and more fulfilling relationship with their Jewish Heritage. These Mitzvot are: 1) AHAVAS YISROEL - The love of one's fellow Jew. 2) CHINUCH - Torah Education 3) TORAH STUDY. 4) TEFILLIN - The donning of Tefillin, every weekday, by men and boys over 13. 5) MEZUZOH - The Jewish Sign 6) TZEDOKOH - Giving charity every weekday. 7) POSESSION OF JEWISH HOLY BOOKS 8) LIGHTING SHABBOS AND FESTIVAL CANDLES. Chabad provides a Free Shabbat Kit, available by calling the Rebitzen at +1 310 326-8234. For Candle lighting times anywhere in the USA call 718-774-3000. 9) KASHRUS - The Jewish Dietary Laws 10) TAHARAS HAMISHPOCHO - The Torah perspective on married life Chabad also urges that efforts be made to inform the public at large about the nature and meaning of the Seven Laws of Noah. Additional information on the Noachide Laws may be found in Part 6 of the S.C.J FAQ, Question 12.19, "What does Judaism say about non-Jews?" Additional information on Chabad may be found in the Chassdic Reading List portion of the S.C.J FAQ. Chabad-Lubavitch is also reachable through the internet; for more information, send email to info@lubavitch.chabad.org. Information is also available via WWW or Mosaic via the following URL: http://132.197.9.38:7700/chabad/chabad.html or by gopher to lubavitch.chabad.org. ------------------------------------------------------------ Subject: 2.10. What are OCR (O-C-R) wars? Why all the flames? These are disputes among Orthodox-Conservative-Reform Jews, perhaps the most regular and least productive discussion topic. Why is this? Perhaps it's a carryover from Talmudic study, in which decisions are reached by proposing a series of ideas, vigorously attacking them, and seeing which remain standing when the dust clears. Everyone is expected to be able to state his first principles and demonstrate how his practices are consistent with said principles. If the correctness of one of your practices is attacked, the best defense is to show that it is consistent with your principles, but not the attacker's. Once a debate boils down to different principles, there's nothing more to add, except to try to change each others' principles somehow. Another form of attack is to assert that another group's practices harm the Jewish people or Jewish survival. That group may well disagree with your assessment. If the different assessments are due to different principles, there's nothing more to add. Before jumping into the RCO pot, consider the following story, which was shared by David Kaufmann: Rabbi Manis Friedman, at a lecture to the women's organizations of a Reform synagogue and Chabad (co-sponsored by both), gave the following parable/analogy: The Jewish people are like children of a father gone on a long journey. They argue over what type of soup their father wants when he comes back - and are busy preparing the soup. "Father will want chicken soup, just like he did before." "No, Father wanted chickens soup then, now he'll want vegetable soup." When the father returns, what will matter is that the children cared most about what their father wanted and tried to have it ready for him. ------------------------------------------------------------ Subject: 2.11. But Reform Judaism *isn't* Judaism? Why don't they see that? One of the great temptations facing Orthodox (and some Conservative) Jews on SCJ is the opportunity for bashing the Reform movement. It is easy to understand the temptation; Non-Reform Jews clearly disagree with some very significant aspects of the Reform movement. They feel that doctrines of the Reform movement are wrong, and that many of their strategies (e.g., the best way to deal with such problems as intermarriage and non-observance) are ill-advised. Furthermore, because they have a strong sense of community with _all_ Jews, Orthodox Jews are often pained by some aspects of the Reform movement. As tempting as Reform-bashing is, it should be avoided for several reasons. First, distressingly large number of R-bashing posts are simply "I hate Reform" statements without any further information or justification or rationale. They add little to any discussion. Second, far too many R-bashing posts are based on misinformation. Sometimes the R-bashing statements are absolutely contrary to O-halakha; how often have you read "R Jews are NOT Jews." In other instances, statements are posted such as "Reform rabbis are in favor of intermarriage" or "Reform rabbis co-officiate with nonJewish clergy at interfaith weddings." The former is _not_ true (although some Reform rabbis will officiate at intermarriages, they do not _favor_ them), and the latter is _rarely_ true. "There are no fourth-generation Reform Jews" or "Fourth-generation Reform Jews are all Unitarians" are both simply untrue. Third, irrelevant and usually unsubstantiated arguments are often made. Whether there will be many or few Reform Jews in 50 years is heavily conjectural, rarely backed by data, and _irrelevant_ to the question of the correctness of the Reform movement. Think; 50 years ago, who would have predicted the present apparent resurgence of Orthodoxy? Fourth, these rather crude forms of R-bashing do not simply reflect poorly on the poster; far more significantly (from an Orthodox perspective), they reflect poorly on Orthodoxy. Remember that there are many more lurkers than there are posters. One of the great tragedies of SCJ is that too many people will read some of the crude R-bashing messages and conclude that "If this is what Orthodoxy is all about, I want nothing of it." Finally (closely related to the fourth issue), R-bashing is a spectacularly poor way to present Orthodoxy to non-Orthodox readers. R-bashing gives the impression that the central feature of Orthodoxy is the rejection of Reform. In doing so, R-bashing blinds readers from seeing the beauty, the joy, the compassion, the love of Judaism and the sanctity that Orthodox Jews find in Orthodoxy. SCJ provides great temptations for R-bashing. But such R-bashing inevitably degenerates to a major hilul haShem, a desecration of G-d's name, because it inevitably offends nonOrthodox readers, and turns them off on Orthodoxy. SCJ also offers great opportunities for kiddush haShem, for the sanctification of G-d's name. Many SCJ readers have never before interacted with Orthodox Jews, and have heard only negative stereotypes (just as many O Jews have heard only stereotypes about non-O Jews). By providing thoughtful, caring, compassionate, considerate, answers, it is possible to show the _positive_ side of Orthodoxy. By making reasoned and reasonable comments, others can be convinced that the Orthodox positions are reasoned and reasonable. There are, in fact, several SCJ readers whose increased levels of observance has been fostered by such posts in the past. And there are other SCJ readers who were once rabidly anti-Orthodox, and whose opposition has been somewhat softened by such posts. There is no evidence of non-observant SCJ readers whose level of observance has increased based on inflammatory R-bashing. Orthodox Jews should not gloss over OCR differences, or that accept the O-halakhic legitimacy of Reform practices. But our rejection of Reform practices must be presented with a rationale, must be justified, and must be polite. Orthodoxy rejects Reform practice because Orthodoxy believe they (the practices) are wrong, not because Reform Jews are terrible. ------------------------------------------------------------ Subject: 2.12. But Orthodox Judaism *isn't* Judaism? Why don't they see that? On the other hand, SCJ also provides a temptation for Reform Jews to bash Orthodoxy's traditional approach as outmoded and antique. Resist the temptation! Rabbi Walter Jacob said: "It is not our task as liberal Jews to complain about the Orthodox attitude or to be bullied by it, but rather to choose our legitimate path according to the inner logic and development of liberal Judaism". By arguing how Orthodoxy is wrong, you do no service to Reform. The best argument for Reform Judaism is to present a positive image of Reform as serious, but embracing of other forms of Judaism. It goes against Reform philosophy to claim that Orthodoxy is not a valid expression of Judaism. Just like Orthodox Jews, Reform Jews have a sense of community with _all_ Jews. Yet, Reform Jews are often pained by some aspects of Orthodoxy. As tempting as Orthodox-bashing is, it should be avoided for several reasons. First, distressingly large number of O-bashing posts are simply "I hate Orthodoxy" or "I had Orthodoxy's attitudes" statements without any further information or justification or rationale. They add little to any discussion. Second, far too many O-bashing posts are based on misinformation. For example, many discussions revolve around the O treatment of women. However, to the O, there is nothing wrong: there are different roles, and different roles have different obligations. The same is true for many other O practices. Try to view the practice against the traditional point of view; it is incorrect to judge it against the R point of view. You may choose to disagree with the practice, but that is *your* choice. Third, many of the arguments with Orthodoxy are calling for them to accept things that just cannot be accepted. Many Reform practices go against traditional beliefs; to accept them would require Orthodoxy to discard those beliefs. That's the wrong thing to ask. Focus on where Jews are similar, not where Jews are different. Fourth, these rather crude forms of O-bashing do not simply reflect poorly on the poster; far more significantly (from an Reform perspective), they reflect poorly on Reform. Remember that there are many more lurkers than there are posters. One of the great tragedies of SCJ is that too many people will read some of the crude O-bashing messages and conclude that "If this is what Reform is all about, I want nothing of it." Finally (closely related to the fourth issue), O-bashing is a spectacularly poor way to present Reform to non-Reform readers. O-bashing gives the impression that the central feature of Reform is the rejection of Orthodoxy. In doing so, O-bashing blinds readers from seeing the beauty, the joy, the compassion, the love of Judaism and the sanctity that Reform Jews find in Reform. SCJ provides great temptations for O-bashing. But such O-bashing inevitably degenerates to a major desecration of G-d's name, because it inevitably offends readers, and turns them off of Reform. SCJ also offers great opportunities for kiddush haShem, for the sanctification of G-d's name. Many SCJ readers have never before interacted with Reform Jews, and have heard only negative stereotypes (just as many R Jews have heard only stereotypes about non-R Jews). By providing thoughtful, caring, compassionate, considerate, answers, it is possible to show the _positive_ side of Reform. By making reasoned and reasonable comments, others can be convinced that the Reform positions are reasoned and reasonable. Reform Jews should not gloss over OCR differences. However, the focus should be on where the practices are congruent, and differences must be presented with a rationale, must be justified, and must be polite. Reform has different practices because Reform interprets the underlying halacha differently, not because practices or beliefs are outmoded or silly. ------------------------------------------------------------ Subject: 2.13. Why shouldn't I say "ultra-Orthodox" or "reformed"? "Ultra-Orthodox", when used properly, refers to the most carefully and detailed observant among the Orthodox, and who go to great lengths to keep away from most of Western culture. It arose as a reaction to the "Neologue" movement in 19th century Hungary, an extremely limp attempt at Reform (today they'd be called modern Orthodox, but such fine gradations didn't exist then). In practice, the term is usually used as a disparaging synonym for Orthodox or Chassidic. What passes for an unremarkable level of observance is inaccurately elevated into a form of "fanaticism". Many people outside the Orthodox community mistakenly identify those who wear Chassidic garb (long black coats, earlocks for men, wigs/kerchiefs for women) as "ultra-Orthodox." In fact, the Chassidic groups are no more or less observant than other Orthodox groups who do not dress so distinctively. The term "Chareidi" (literally: "trembling" as in "trembling in awe of HaKadosh Baruch Hu (the Holy One Praised by he).") tends to refer to the same people as described by "Ultra-Orthodox" but is more acceptable. It hasn't caught on in the U.S. yet. Also, please note that the correct term for the Liberal Branch is "Reform", *not* "ReformED". "Reformed" implies that the adherents used to be Jews, but they learned and are now something else (e.g., early Christians were "Reformed" Jews). "Reform", on the other hand, indicates a belief in the ability to change (i.e., "Reform") the practices while still remaining Jews. ------------------------------------------------------------ Subject: 2.14. How does a Chassid differ from Misnagid? Chassidism comes in many forms. One distinguishing characteristic is an emphasis on the importance of a personal/emotional/ecstatic touch to the doing of the mitzvos. Another is the reliance on a Rebbe, especially for any important life decisions. A third characteristic is the telling of tales. Misnagdim will often have some of these characteristics, but the Chassidic approach elevates them to worthy goals in their own right. ------------------------------------------------------------ Subject: 2.15. What is a "Torah Jew?" The expression "the Torah world" and "Torah Jew" tends to be used primarily by the "yeshivish" world, as other groups prefer other buzzwords. But many other Jews object to the term, as they also claim to be true to Torah principles in their practice. In general, if someone dislikes a particular term, switch to another term which conveys the same information. ------------------------------------------------------------ Subject: 2.16. Is it true that Jews are all (fill-in-the-blank)? rich? (or smart, or ...) No. There are many poor Jews who need your support. Consider contributing to Jewish charities, and/or volunteering your time or services to them. ------------------------------------------------------------ Subject: 2.17. How many Jews are there today in the U.S.A.? A 1990 National Jewish Population Survey of the Council of Jewish Federations reports the following: American Jews: (TOTAL......5,515,000) Born Jews, Consider Judaism their religion.....4,210,000 Born Jews, Citing no religion..................1,120,000 Jews by Choice (formerly gentiles)...............185,000 Reform.......................41.4% "Traditional"*............... 3.2% Conservative.................40.4% Reconstructionist............ 1.6% Orthodox..................... 6.8% Miscellaneous "Jewish"*...... 1.4% "Just Jewish"*............... 5.2% Survey Criteria for the classifications: Orthodox: emphasizes the binding unchanging character of Jewish law Conservative: asserts the continuing authority of Jewish law as part of a dynamic and developing tradition. Reform: emphasizes the Jewish prophetic values and accepts Jewish practices that it considers relevant for modern times. Reconstructionism: a humanistic approach to Jewish tradition that redefines the idea of G-d in humanistic terms. *: self-description, though not a denomination. ------------------------------------------------------------ -- Please mail additions or corrections to me at faigin@aero.org. End of S.C.J FAQ Part 2 (Who We Are) Digest ************************** ------- -- [W]: The Aerospace Corp. M1/055 * POB 92957 * LA, CA 90009-2957 * 310/336-8228 [Email]:faigin@aero.org, faigin@acm.org [Vmail]:310/336-5454 Box#68228 Erin Shoshana (b. 11/17/94) update: Erin's reaction to Green Beans: You want me to eat that?! It's green!