Modern Orthodox Judaism 156363 225692233 2008-07-14T22:47:01Z Sardanaphalus 427947 updating link using [[Project:AutoWikiBrowser|AWB]] [[Image:Rav Mosheh Lichtenstein.jpg|thumb|250px|Moshe Lichtenstein, a Modern Orthodox rabbi]] {{Judaism}} '''Modern Orthodox Judaism''' (or '''Modern Orthodox''' or '''Modern Orthodoxy''') is a movement within [[Orthodox Judaism]] that attempts to synthesize [[halakha|traditional observance]] and [[Jewish principles of faith|values]] with the [[secular]], [[modern world]]. Modern Orthodoxy draws on several teachings and philosophies, and thus assumes various forms. In the [[United States]], and generally in the [[Western world]], [[Torah Umadda#Centrist Orthodoxy|"Centrist Orthodoxy"]] — underpinned by the philosophy of ''[[Torah Umadda]]'' ("Torah and Knowledge/Science) — is prevalent. In Israel, Modern Orthodoxy is dominated by [[Religious Zionism]]; however, although not identical, these movements share many of the same values and many of the same adherents <ref>[http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118#continue Modern orthodoxy in Israel | Judaism | Find Articles at BNET.com<!-- Bot generated title -->]</ref>. == Philosophy == Modern Orthodoxy comprises a fairly broad spectrum of movements each drawing on several distinct, though related, philosophies, which in some combination provide the basis for all variations of the movement today; these are discussed below. In general, Modern Orthodoxy holds that [[halakha|Jewish law]] is [[normative]] and binding, while simultaneously attaching a positive value to interaction with the modern world. In this view, Orthodox Judaism can “be enriched” by its intersection with modernity; further, “modern society creates opportunities to be productive citizens engaged in the Divine work of [[tikkun olam|transforming the world to benefit humanity]]”. At the same time, in order to preserve the integrity of [[halakha]], any area of “powerful inconsistency and conflict” between Torah and modern culture must be filtered out. <ref>http://shma.com/feb01/berman.htm</ref>. Modern Orthodoxy, additionally, assigns a central role to the "People of Israel" <ref>[http://www.edah.org/backend/coldfusion/search/document.cfm?title=Some%20Comments%20on%20Centrist%20Orthodoxy&hyperlink=lamm21%2Ehtml&type=Document&category=Orthodoxy%20and%20Modernity&authortitle=Rabbi%20Dr&firstname=Norman&lastname=Lamm&pubsource=Tradition%2C%2022%3A3&authorid=285 Rabbi Norman Lamm: Some Comments on Centrist Orthodoxy]</ref>. Modern Orthodoxy, in general, places a high [[nationalism|national]], as well as religious, significance on the [[State of Israel]], and Modern Orthodox institutions and individuals are, typically, [[Zionist]] in orientation. An additional manifestation is that involvement with non-orthodox Jews will extend beyond "[[Baal teshuva#Orthodox outreach organizations|outreach]]" to continued institutional relations and cooperation; see [[Torah Umadda#Centrality of the People of Israel|further]] under ''Torah Umadda''. ===Roots=== Modern Orthodoxy traces its roots to the works of [[Rabbi]]s [[Azriel Hildesheimer]] (1820-1899) and [[Samson Raphael Hirsch]] (1808-1888). Note that while Hildesheimer's role is not disputed - comprising distinct [[philosophy|philosophic]] and [[pragmatism|pragmatic]] contributions - Hirsch's role is less clear, with some Hirsch scholars arguing that his "Torah im Derech Eretz" philosophy is in fact at odds with that of Modern Orthodoxy; see further [[Modern_Orthodox_Judaism#Neo-Orthodoxy/Torah Im Derech Eretz|below]] and [[Azriel Hildesheimer#Comparison with Samson Raphael Hirsch|in the Hildesheimer article]]. ====Torah im Derech Eretz==== Hirsch’s ''[[Torah im Derech Eretz]]'' (תורה עם דרך ארץ – “Torah with the way of the Land”) is a philosophy of Orthodox Judaism which formalises a relationship between halakhically observant Judaism and the modern world. Hirsch held that Judaism requires the application of Torah philosophy to all human endeavor and knowledge compatible with it. Thus, secular education becomes a positive religious duty. "Judaism is not a mere adjunct to life: it comprises all of life... in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit... with the pen and the chisel" <ref>[http://www.ucalgary.ca/%7Eelsegal/363_Transp/Orthodoxy/SRHirsch.html S. R. Hirsch: "Religion Allied to Progress"<!-- Bot generated title -->]</ref>. Hirsch's vision, although not unqualified, extended to the [[science]]s as well as to (German) literature, [[philosophy]] and culture. Torah im Derech Eretz remains influential to this day in all branches of Orthodox Judaism. Note that [[Torah im Derech Eretz#Neo-Orthodoxy: the "Breuer" communities|Neo Orthodoxy]], the movement descended from Hirsch’s [[Frankfurt]] community regards itself as positioned, ideologically, outside of contemporary Modern Orthodoxy; see further [[Modern_Orthodox_Judaism#Neo-Orthodoxy/Torah Im Derech Eretz|below]]. ====Hildesheimer's pragmatism==== [[Azriel Hildesheimer]], along with Rabbi Hirsch, was insistent that for Orthodox Jews living in the west, there was no possibility to segregate oneself behind ghetto walls. On the contrary, modern Jewish education must teach Jews how best to confront and deal with modernity in all of its aspects <ref>http://www.yutorah.org/_shiurim/%2FTU9%5FShapiro%2Epdf</ref>. His approach, "Cultured Orthodoxy", was defined as representing "unconditional agreement with the culture of the present day; harmony between Judaism and science; but also unconditional steadfastness in the faith and traditions of Judaism" <ref>http://www.yutorah.org/_shiurim/%2FTU9%5FShapiro%2Epdf</ref>. He was, however, "the pragmatist rather than the philosopher", and it is his actions, rather than his philosophy, which have become institutionalized in Modern Orthodoxy <ref>[http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Judaism: Dilemmas of modern orthodoxy: sociological and philosophical<!-- Bot generated title -->]</ref>, and through which his influence is still felt. *He established Jewish education for males and females, which included both religious and [[Secular education|secular studies]]. *He established [[Hildesheimer Rabbinical Seminary]], one of the first Orthodox [[Yeshiva|yeshivot]] incorporating [[Jewish studies|modern Jewish studies]], secular studies and academic scholarship in its curriculum. *He was non-sectarian, and worked with communal leaders, even non-Orthodox ones, on issues that affected the community. *He maintained traditional attachments to the [[Land of Israel]] and worked with the non-Orthodox on its behalf. ===Torah Umadda=== ''[[Torah Umadda]]'' (תורה ומדע - "Torah and secular knowledge") is a philosophy concerning the secular world and Judaism, and in particular secular knowledge and Jewish knowledge. It envisions a [[Identity (social science)|personal]] (as opposed to [[theoretical]]) "[[Torah Umadda#Synthesis|synthesis]]" between Torah scholarship and Western, secular scholarship, entailing, also, positive involvement with the broader community. Here, the "individual has absorbed the attitudes characteristic of science, democracy and Jewish life and responds appropriately in diverse relations and contexts" <ref>http://www.yutorah.org/_materials/ACF4B2B.pdf</ref>. The resultant mode of Orthodox Judaism is referred to as "[[Torah Umadda#Centrist Orthodoxy|Centrist Orthodoxy]]". This philosophy, as formulated today, is to a large extent a product of the teachings and philosophy of HaRav [[Joseph Soloveitchik]] ([[1903]]-[[1993]]), [[Rosh Yeshiva]] at [[Yeshiva University]]. In "Rav Soloveitchik's" thought, Judaism, which believes that the world is "[http://www.lookstein.org/nechama_parasha1_bereshit.htm very good]", enjoins man to engage in ''[[tikkun olam]]''. "[[Joseph Soloveitchik#Halakhic Man|Halakhic Man]]" must therefore attempt to bring the sanctity and purity of the transcendent realm into the material world <ref>[http://www.vbm-torah.org/archive/rav/rav13.htm rav13<!-- Bot generated title -->]</ref>. Centrist Orthodoxy is the dominant mode of Modern Orthodoxy in the [[United States]], while Torah Umadda remains closely associated with Yeshiva University. <!-- It is significant that the name of a [[Litvish]] [[yeshiva]] located in [[Brooklyn]], ''Torah V'Daas'', has an almost identical translation as [[Torah Umadda]], but has escaped controversy primarily because in practice it does not have the same connotation. As a result, its administration is not as polarized and controversial as that of [[Yeshiva University]], for example.--> Torah Umadda is related to Hirsch's ''Torah im Derech Eretz'', but see [[Modern Orthodox#Neo-Orthodoxy|below]] for a comparison between the two. ===Religious Zionism=== Modern Orthodoxy draws on the teachings of Rabbi [[Abraham Isaac Kook]] ([[1864]] – [[1935]]) - both as regards its views on Jewish Peoplehood and as regards the (related) interaction with the secular world. *“Rav Kook” saw [[Zionism]] as a part of a divine scheme finally to result in the resettlement of the Jewish people in its homeland, bringing salvation ("Geula") to the Jewish people, and the entire world. *In Rav Kook’s thought ''Kodesh'' and ''Chol'' (sacred and profane) play an extremely important role. Here, ''Kodesh'' is the inner ''taam'' (reason) of reality and the meaning of existence while ''Chol'' is that which is detached from ''Kodesh'' and is without any meaning; Judaism, then, is the vehicle "whereby we sanctify our lives, and attach all the practical, secular elements of life to spiritual goals which reflect the absolute meaning of existence - G-d Himself" <ref>http://www.vbm-torah.org/archive/rk1-kook.htm</ref>. In [[Israel]], the [[Religious Zionism]] of the "''Dati Leumi''" (דתי לאומי, "National Religious") dominates Modern Orthodoxy. Here too, the ideological basis is largely drawn from the teachings of Rav Kook <ref>[http://www.wzo.org.il/en/resources/view.asp?id=1219 Then and Now<!-- Bot generated title -->]</ref>, and there is therefore much overlap; philosophical differences, as well as other "non-modern" forms of Religious Zionism, are discussed [[Modern Orthodox Judaism#Religious Zionism 2|below]]. See also ''[[Mizrachi]]''; ''[[Bnei Akiva]]''; ''[[National Religious Party]]''; ''[[Hesder]]''; ''[[Mechina]]''; ''[[Gush Emunim]]''; ''[[Torat Eretz Yisrael]]''. ==Comparison with other movements== Various, highly differing views are offered under the banner of Modern Orthodoxy, ranging from traditionalist to revisionist. In addition, some elements of [[Haredi Judaism]] ("Ultra-Orthodox Judaism") appear to be more receptive to messages that have traditionally been part of the Modern-Orthodox agenda. At the same time, Modern Orthodoxy’s left wing may appear to align with more traditional elements of Conservative Judaism. Thus, in clarifying its position, it is useful to discuss Modern Orthodoxy with reference to other movements in Judaism. ===Haredi Judaism === :''See also under [[Torah Umadda#Centrist Orthodoxy|Centrist Orthodoxy]] and [[Divine Providence#Contemporary Orthodox thought|Divine Providence]] for further elaboration of the differences discussed here.'' Although there is some question as how precisely to define the distinction between Modern Orthodoxy and [[Haredi Judaism]], there is basic agreement that they may be distinguished on the basis of three major [[characteristic]]s: <ref>http://www.edah.org/backend/JournalArticle/4_1_waxman.pdf</ref> #Modern Orthodoxy adopts a relatively inclusive attitude stance toward society in general, and the larger Jewish community in particular. #Modern Orthodoxy is, in comparison, accommodating, “if not welcoming” to [[modernity]], general scholarship and [[science]]. #Modern Orthodoxy is almost uniformly receptive toward Israel and [[Zionism]], viewing the [[State of Israel]] (in addition to the [[Land of Israel]]) as having inherent religious significance. A fourth difference suggested, relates to the acceptability of [[Torah Umadda#Moderation|moderation]] within [[Halakha|Jewish law]]. Both Modern Orthodoxy and Ultra Orthodoxy regard ''Halakha'' as Divine in origin, and as such, no position is assumed without justification in the [[Shulkhan Arukh]] and in the [[Acharonim]]. The movements differ, however, in their approach to strictures (''chumras'') and leniencies (''kulas''). *Modern Orthodoxy holds that strictures are not [[normative]], rather, these are a matter of personal choice <ref>[http://www.edah.org/backend/coldfusion/search/diverse.cfm#Chumrah Search Page<!-- Bot generated title -->]</ref>; "severity and leniency are relevant only in circumstances of factual doubt, not in situations of debate or varied practice. In the latter situations, the conclusion should be based solely on the legal analysis". Note though, that in recent years, many Modern Orthodox Jews are described as "increasingly stringent in their adherence to Jewish law" <ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today<!-- Bot generated title -->]</ref>. *In the Haredi view, on the other hand, "the most severe position... is the most likely basis for unity and commonality of practice within the Orthodox community and is therefore to be preferred". Further, "such severity... results in the greatest certainty that God's will is being performed." <ref>[http://www.edah.org/backend/coldfusion/search/diverse.cfm#Chumrah Search Page<!-- Bot generated title -->]</ref>. ''Haredi'' Judaism thus tends to adopt ''chumras'' as a norm. (As to the contention that Modern Orthodoxy's standards of observance of [[halakha]] are, in fact, "relaxed," as opposed to moderate, see [[Modern Orthodox Judaism#Standards of observance|below]] under ''Criticism''.) === Neo-Orthodoxy/Torah Im Derech Eretz === <!-- Please note when editing this subsection: In regards to the debate as to whether MO and TIDE overlap please be sure to state BOTH viewpoints in accord with [[Npov#Balance]]: "When reputable sources contradict one another, the core of the NPOV policy is to let competing approaches exist on the same page: work for balance, that is: describe the opposing viewpoints according to reputability of the sources, and give precedence to those sources that have been the most successful in presenting facts in an equally balanced manner." --> Both Modern Orthodoxy and [[Torah im Derech Eretz#Neo-Orthodoxy: the "Breuer" communities|Neo Orthodoxy]], the movement directly descended from Hirsch’s Frankfurt community, have combined Torah and secular knowledge with participation in contemporary western life, and thus some maintain that there is a degree of practical and philosophical overlap between the two. The movements are nevertheless distinct, and in general, Neo-Orthodoxy has taken a more qualified approach than Modern orthodoxy, emphasizing that followers must exercise caution in engagements with the secular world. Note though that differences between the movements may be more than a question of degree: Hirsch scholars argue that Hirschian philosophy is at odds with that of Modern Orthodoxy <ref>see, for example: Joseph Elias' introduction to ''The Nineteen Letters''. Feldheim,1995. ISBN 0873066960 </ref>, while Modern Orthodox scholars maintain that Modern Orthodoxy accords with Hirsch's worldview <ref>see, for example: Norman Lamm ''Torah Umadda: The Encounter of Religious Learning and Worldly Knowledge in the Jewish Tradition''. Jason Aronson, 1994. ISBN 1568212313 </ref>. These philosophical distinctions (though subtle), manifest in markedly divergent religious attitudes and perspectives; in fact, [[Shimon Schwab]], second Rabbi of this community in the United States, is described as being "spiritually very distant" from Yeshiva University and Modern Orthodoxy <ref>Prof. Chaim Waxman [http://findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print ''Dilemmas of modern orthodoxy: sociological and philosophical''] </ref>. From the viewpoint of Neo-Orthodoxy, that movement differs from Modern Orthodoxy (and particularly Centrist Orthodoxy) on three main counts <ref>See, for example, Joseph Elias's Introduction to "The Nineteen Letters", Feldheim, 1995. ISBN 0873066960; note also that others claim that these distinctions - save the last one - are unclear and/or unsubstantiated given the selective nature of the evidence. </ref>. *The role of secular life and culture: In the [[Torah im Derech Eretz#Secular culture and education|Hirschian view]], interaction with the secular - and the requisite acquisition of culture and knowledge - is encouraged, insofar as it facilitates the application of Torah to wordly matters. For Modern Orthodoxy, on the other hand, secular culture and knowledge are seen as a complement to Torah, and, to some extent, encouraged for their own sake. Some would suggest that in Modern Orthodoxy, Judaism is enriched by interaction with modernity, whereas in Neo-Orthodoxy human experience (and modernity) are enriched by the application of Torah outlook and practice. *Priority of Torah versus Secular knowledge: In the Hirschian view, Torah is the "sole barometer of truth" by which to judge secular disciplines, as "there is only one truth, and only one body of knowledge that can serve as the standard... Compared to it, all the other sciences are valid only provisionally." (Hirsch, commentary to [[Leviticus]] 18:4-5). By contrast, in the view of Modern Orthodoxy, although Torah is the "preeminent center", secular knowledge is considered to offer "a different perspective that may not agree at all with [Torah] ... [but] both together present the possibility of a larger truth." (''Torah Umadda'', p. 236). *Broader communal involvement: Neo-Orthodoxy, influenced by Hirsch's philosophy on ''[[Samson Raphael Hirsch#Frankfurt am Main|Austritt]]'' (secession), "could not countenance recognition of a non-believing body as a legitimate representative of the Jewish people", and is therefore opposed to the ''[[Mizrachi]]'' movement, which is affiliated with the [[World Zionist Organization]] and the [[Jewish Agency]] <ref> Ernst J. Bodenheimer and Nosson Scherman [http://www.tzemachdovid.org/gedolim/jo/tworld/rbreuer.html ''Rabbi Joseph Breuer: The Rav of Frankfurt, U.S.A.''] </ref>. Modern Orthodoxy, on the other hand, is characterised by its [[Torah Umadda#Centrality of the People of Israel|involvement with the broader Jewish Community]] and by its [[Religious Zionism]]. ===Religious Zionism=== Broadly defined, [[Religious Zionism]] is a movement which embraces the idea of Jewish national [[sovereignty]], often in connection with the belief in the ability of the Jewish people to bring about a [[Jewish eschatology|redemptive state]] through natural means, and often attributing religious significance to the modern [[State of Israel]]. (This attitude is rejected by most Haredim - but not all, particularly the [[Hardal]] movement.) Thus, in this sense, Religious Zionism in fact encompasses a wide spectrum of religious views including Modern Orthodoxy. Note however, that Modern Orthodoxy, in fact, overlaps to a large extent with [[Mizrachi (Religious Zionism)|“Religious Zionism” in its narrower form]] ('Throughout the world a "religious Zionist day school" is a synonym for a "modern Orthodox day school"' <ref> Rav Yosef Blau [http://www.mizrachi.org/ideas/view.asp?id=122 ''Religious Zionism And Modern Orthodoxy''] </ref>). At the least, the two are not in any direct conflict, and generally coexist <ref> Charles S. Liebman [http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118#continue ''Modern orthodoxy in Israel'']</ref>, sharing both values and adherents. Further, in practice, except at their extremes, the differences between Religious Zionism and Modern Orthodoxy in Israel are not pronounced, and they are often identical, especially in recent years and for the younger generation <ref> Shlomo Fischer [http://www.vanleer.org.il/Data/UploadedFiles/Files/fundamentalis.doc ''Fundamentalist or Romantic Nationalist?: Israeli Modern Orthodoxy''] </ref>. Nevertheless, the two movements are philosophically distinct on two broad counts. *Firstly, (conservative) Religious Zionists differ with Modern Orthodoxy in its approach to secular knowledge <ref> Ami Isseroff [http://www.zionism-israel.com/ezine/religious_zionism.htm ''Religious Zionism Revisits the State of Israel''] </ref>. Here, engagement with the secular is permissible, and encouraged, but only insofar as this benefits the [[State of Israel]]; secular knowledge is viewed as valuable for practical ends, though not in and of itself. See [[Torah_Umadda#Religious Zionism|further under ''Torah Umadda'']]. *Secondly, under Religious Zionism, a “nationalistic coloration” is given to traditional religious concepts, whereas, by contrast, Modern Orthodoxy includes “a greater balance which includes openness to the non-Jewish world” <ref> Rav Yosef Blau [http://www.mizrachi.org/ideas/view.asp?id=122 ''Religious Zionism And Modern Orthodoxy''] </ref> ; thus under Religious Zionism the Jewish nation is conceived of as an “organic unity”, whereas Modern Orthodoxy emphasises the individual <ref> Shlomo Fischer [http://www.vanleer.org.il/Data/UploadedFiles/Files/fundamentalis.doc ''Fundamentalist or Romantic Nationalist?: Israeli Modern Orthodoxy''] </ref>. Applying the above distinction, in [[Israel]] today Modern Orthodoxy - as distinct from Religious Zionism - is represented by only a handful of institutions: the [[Religious Kibbutz Movement]], ''Neemanei Torah V’Avoda'', the [[Meimad]] political party, and the [[Shalom Hartman Institute]] (some would include [[Yeshivat Har Etzion]] and [[Yeshivat Hamivtar]] / [[Ohr Torah Stone Institutions]]). ===Conservative Judaism===<!-- This section is linked from [[Conservative Judaism]] --> In some areas, Modern Orthodoxy’s left wing appears to align with more traditional elements of [[Conservative Judaism]], and in fact some on the left of Modern Orthodoxy have allied with the formerly Conservative [[Union for Traditional Judaism]]. Nonetheless, the two movements are completely distinct. Rabbi [[Avi Weiss]] - from the left of Modern Orthodoxy- stresses that Orthodox and Conservative Judaism are “so very different in … three fundamental areas: ''Torah mi-Sinai'', rabbinic interpretation, and rabbinic legislation” <ref>[http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf]{{Dead link|date=March 2008}}</ref>. *''Torah mi-Sinai'' ("Torah From [[Sinai]]"): According to Weiss, Modern Orthodoxy, in line with the rest of Orthodoxy, holds that Jewish law is Divine in origin, and as such, no underlying ''principle'' may be compromised in accounting for changing political, social or economic conditions, whereas Conservative Judaism holds that [[Posek|Poskim]] should make use of literary and historical analysis in deciding Jewish law, and may reverse decisions of the [[Acharonim]] that are held to be inapplicable today. <ref>[http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf]{{Dead link|date=March 2008}}</ref>. “The Conservative Movement maintains that the purpose of the law in the first place is largely to concretize moral values, and so the specific form of the law can and should be changed if it is not effectively doing that" <ref>[http://www.adath-shalom.ca/dorff158.htm How Conservative Judaism Makes Decisions in Jewish law halakha<!-- Bot generated title -->]</ref>. (Within the context that “[t]he halakhic system, historically considered, evinces a constant pattern of responsiveness, change and variety. Conservative Judaism did not read that record as carte blanche for a radical revision or even rejection of the system, but rather as warrant for valid adjustment where absolutely necessary" <ref>http://www.jtsa.edu/about/cj/sacredcluster.shtml#6</ref>.) *Rabbinic interpretation: Weiss argued that (Modern) Orthodoxy contends that legal authority is cumulative, and that a contemporary ''[[posek]]'' (decisor) can only issue judgments based on a full history of Jewish legal precedent, whereas the implicit argument of the Conservative movement is that precedent provides illustrations of possible positions rather than binding law. Conservatism, therefore, remains free to select whichever position within the prior history appeals to it.<ref>[http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf]{{Dead link|date=March 2008}}</ref>. "Conservative rabbis have great respect for the [[Shulkhan Arukh]], but do not view it as the ultimate authority because it was written over 400 years ago and much has changed since then in the halakhah, in society and in our outlook on life" <ref>[http://www.responsafortoday.com/about/about.htm Conservative Responsa in Israel - Masorti Responsa - Schechter Institute of Jewish Studies - SIJS<!-- Bot generated title -->]</ref>. *Rabbinic legislation: Weiss argued that since the Orthodox community is ritually observant, Rabbinic law legislated by (today's) Orthodox rabbis can meaningfully become binding if accepted by the community (see [[minhag]]), while Conservative Judaism has a largely non-observant laity. <ref>[http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf]{{Dead link|date=March 2008}}</ref>. Conservatism similarly holds that “no law has authority unless it becomes part of the concern and practice of the community” <ref>[http://www.adath-shalom.ca/dorff158.htm How Conservative Judaism Makes Decisions in Jewish law halakha<!-- Bot generated title -->]</ref> (and, in fact, the decision of when change is necessary is becoming “a communal matter at the congregational level”). However, its constituency is generally not composed of ritually observant members <ref> see: [http://www.jtsa.edu/about/cj/sacredcluster.shtml#6 sacredcluster #6, jtsa.edu] and [[Conservative Halakha#Conservative Jewish observance of Halakhah|Conservative Halakha]] </ref>, and thus communal acceptance of a "permissive custom" is not “meaningful”, and, as a result, related Rabbinic legislation cannot assume the status of law. In general, Modern Orthodoxy does not, therefore, view the process by which the Conservative movement decides ''halakha'' as legitimate - or with the non-normative weighting assigned to halakha by the Conservative movement. In particular, Modern Orthodoxy disagrees with many of Conservative Judaism’s ''halakhic'' rulings, particularly as regards issues of [[egalitarian]]ism. See further on the [[Orthodox Judaism#Beliefs about Jewish law and tradition|Orthodox view]] and the [[Conservative Judaism#Jewish law|Conservative view]]. Modern Orthodoxy clearly differs from the approach of [[Reform Judaism]] and [[Reconstructionist Judaism]], which do not consider ''halakha'' to be obligatory. ==Right and left== The philosophical spectrum within Modern Orthodoxy has been redefined by various challenges from both the right and the left over the last 30-40 years. Among the issues have been the extent to which Modern Orthodoxy should cooperate with the more liberal denominations, support secular academic pursuits combined with religious learning, and embrace efforts to give women a larger role in Jewish learning and worship <ref>[http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/15764/edition_id/307/format/html/displaystory.html j. - Yeshiva U. confronts fault lines of modern Orthodoxy<!-- Bot generated title -->]</ref>, the acceptability of modern [[textual criticism]] as a tool for [[Torah study]] is also debated. To the ideological right, the line between Haredi and Modern Orthodox has blurred in recent years (some have referred to this trend as "haredization" <ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today<!-- Bot generated title -->]</ref>). In addition to increasing stringency in adherence to Halakha, many Modern Orthodox Jews express a growing sense of alienation from the larger, secular culture <ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today<!-- Bot generated title -->]</ref>. Here “the balance has tipped heavily in favor of Torah over madda … [and many] have redefined "madda" as support for making one's livelihood in the secular world, not culturally or intellectually engaging with it” <ref>[http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today<!-- Bot generated title -->]</ref>. At the same time, adherents on the ideological left have begun to develop new institutions that aim to be outward looking whilst maintaining a discourse between modernity and halakhah. The resultant [[Open Orthodoxy]] seeks to re-engage with secular studies, Jews of all denominations and global issues. This movement has its own Yeshiva in New York, [[Yeshivat Chovevei Torah]]. Some within this movement have experimented with orthodox egalitarianism where gender equality solutions are found through halakhah. This has led to women taking on more leadership roles. Others in this movement are increasingly re-engaging with social justice issues from a halakhic point of view <ref>[http://www.bbc.co.uk/religion/religions/judaism/subdivisions/modernorthodoxy_2.shtml BBC - Religion & Ethics - Modern Orthodoxy: World views<!-- Bot generated title -->]</ref>. <!--Various of the points of contention are addressed below. ===Modern forms of textual criticism=== Some Modern Orthodox scholars may acknowledge insights provided by some tools of modern textual criticism into Judaism's sacred works and [[rabbinic literature]]. However, it also maintains that the [[Torah]] is of divine origin, and has been transmitted with almost perfect fidelity from the time of [[Moses]] until today. Modern Orthodox Jews often study academic biblical criticism but rely on traditional authorities for normative interpretation of the Torah. The [[documentary hypothesis]] is only of academic interest for observance. Modern Orthodoxy is ambivalent, at best, about the use of academic criticism for other books of the [[Hebrew Bible]] because if one allows these techniques to be used here, one might then be tempted to eventually look at the Torah in this light as well. Orthodox Judaism makes clear distinctions between the books of the [[Tanakh|Hebrew Bible]], holding that the first five books - the Torah - are of a special nature, being directly dictated by God to Moses on Mount Sinai. The rest of the books of the Bible, the ''Neviim'' ("Prophets") and ''Ketuvim'' ("Writings") are also considered holy, but are less direct transcriptions of God's will. As such some forms of higher criticism of these book are sometimes considered acceptable. A certain amount of Modern Orthodox acceptance of higher criticism for non-Torah books of the Bible can be found in the Soncino Books of the Bible series, and in the ''Pentateuch and Haftarah'' by Rabbi [[Joseph H. Hertz]], both works which are widely used in the Modern Orthodox community. --> ==Criticism== Generalisations concerning Modern Orthodoxy are difficult to draw, and, as such, any [[criticism]] may be aimed at a [[straw man]]. This section deals with criticism relating to standards of observance and to social issues; as regards its [[philosophy]] see [[Torah Umadda#Criticism|"Criticism"]] under [[Torah Umadda]]. ===Standards of observance=== There is an often repeated contention that Modern Orthodoxy has lower standards of observance of [[halakha|traditional Jewish laws and customs]] than other branches of [[Orthodox Judaism]] <ref>[http://www.hashkafah.com/index.php?showtopic=1926&st=20 What is Modern Orthodox? - Hashkafah.com<!-- Bot generated title -->]</ref>. This view is largely anecdotal, and is based on individual behaviour, as opposed to any formal, institutional position: <ref>http://yuweb.addr.com/v63i9/news/edah.shtml</ref> {{cquote2|There are at least two distinct types of Modern Orthodox.. One is philosophically or [[Modernity#Defining Characteristics of Modernity|ideologically modern]], while the other is more appropriately characterized as behaviorally modern… [The] philosophically Modern Orthodox would be those who are meticulously observant of Halakhah but are, nevertheless, philosophically modern….The behaviorally Modern Orthodox, on the other hand, are not deeply concerned with philosophical ideas...by and large, they define themselves as Modern Orthodox [either] in the sense that they are not meticulously observant [or] in reference to… [[haredi|right-wing Orthodoxy]].<ref>[http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Judaism: Dilemmas of modern orthodoxy: sociological and philosophical<!-- Bot generated title -->]</ref><ref>[http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118 Modern orthodoxy in Israel | Judaism | Find Articles at BNET.com<!-- Bot generated title -->]</ref>}} ===Introduction of "reforms"=== Whereas the Modern Orthodox position is (generally) presented as "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah" <ref>http://yuweb.addr.com/v67i7/culture/toyou.html</ref>, ''[[Haredi Judaism|Haredi]]'' groups have sometimes compared Modern Orthodoxy with early [[Reform Judaism]] in [[Germany]]: Modern Orthodox Rabbis have been criticised for attempting to modify [[Halakha|Jewish law]], in adapting Judaism to the needs of the [[modern world]]. Note that claims of this nature have been commonplace within Orthodox Judaism since the first "reforms" of [[Samson Raphael Hirsch]] and [[Azriel Hildesheimer]]. Thus, in [[Europe]] of the early 1800s, all of [[Judaism]] that differed from the strictest forms present at the time was called "Reform". Then, as now, Modern Orthodoxy took pains to distance its "reforms" - those which could be justified as based on the [[Shulkhan Arukh]] and [[poskim]] – from those of the Reform movement, which could not. {{cquote2|It is foolish to believe that it is the wording of a prayer, the notes of a synagogue tune, or the order of a special service, which form the abyss between [Reform and Orthodoxy]... It is not the so-called Divine Service which separates us, [rather it] is the theory - the principle [of faithfulness to [[halakha|Jewish law]]]... if the [[Torah]] is to you the Law of [[God]] how dare you place another law above it and go along with God and His Law only as long as you thereby "progress" in other respects at the same time? (''Religion Allied to Progress'', [[Samson Raphael Hirsch]])}} :See further under ''[[Torah im Derech Eretz#Jewish law|Torah im Derech Eretz]]''; ''[[Torah Umadda#Centrist Orthodoxy|Torah Umadda]]''. ===Inherent difficulties=== {{POV-section|date=December 2007}} Some observe <ref>[http://findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Judaism: Dilemmas of modern orthodoxy: sociological and philosophical<!-- Bot generated title -->]</ref> that the ability of Modern Orthodoxy to attract a large following and maintain its strength as a movement is, ([[irony|ironically]]), inhibited by the fact that it embraces [[modernity]] - its ''[[raison d'être]]'' - and that it is highly [[rational]] and [[intellectual]]. *The very term “Modern Orthodoxy” is, in some sense, an [[oxymoron]]. One of the characteristics of all [[orthodoxy|religious orthodoxies]], is the submission to the authority of [[oral law|its tradition]] - [[authority]] and tradition are a prerequisite for orthodoxy, and within an orthodoxy, the individual is expected to perceive himself as not having any choice but to conform to all of its dictates. [[Modernity]], by contrast, emphasizes a measure of personal autonomy as well as rationalist truth <ref>[http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Judaism: Dilemmas of modern orthodoxy: sociological and philosophical<!-- Bot generated title -->]</ref>. Some implications are that Modern Orthodoxy is, almost by definition, inhibited from becoming a strong movement, because this would entail organization and authority to a degree "which goes against the very grain of modernity". A related difficulty is that Modern Orthodox [[rabbi]]s who do adopt stringencies may, in the process, lose the support of precisely the "Modern" group which they sought to lead. *Modern Orthodoxy’s "highly intellectual and rational stance" presents its own difficulties. Firstly, the ideology entails built-in tensions and frequently requires conscious living with inconsistency <ref>http://www.yutorah.org/_materials/ACF4B2B.pdf</ref> (for instance, modernity vs. orthodoxy). In fact, even amongst its leadership there is limited agreement "on the philosophical parameters of modern Orthodoxy" <ref>[http://www.jcpa.org/cjc/jl-383-helmreich.htm Modern Orthodoxy in America: Possibilities for a Movement under Siege - William B. Helmreich and Reuel Shinnar<!-- Bot generated title -->]</ref>. Secondly, there are also those who question whether "the literature... with its intellectually elitist bias fails to directly address the majority of its practitioners" <ref>http://www.edah.org/backend/JournalArticle/4_1_brill.pdf</ref>. The suggestion here is that Modern Orthodoxy may not provide a directly applicable theology for the contemporary Modern Orthodox family; see [[Torah Umadda#Modern Orthodoxy|further discussion]] under ''Torah Umadda''. ==Important figures== Many Orthodox Jews find the intellectual engagement with the modern world as a virtue. Examples of Orthodox [[rabbis]] who promote or have promoted this worldview include: * [[Marc D. Angel]] - former president of the [[Rabbinical Council of America]], and rabbi of Shearith Israel, a Spanish Portuguese synagogue in New York. * [[Yehuda Amital]] - A Hungarian survivor of the Holocaust, Rabbi Amital emigrated to Israel in 1944, and resumed his yeshiva studies in Jerusalem. During the War of Independence, he served in the Hagana armored corps, taking part in the famous battle of Latrun. Subsequently, he took an active role in the development of Yeshivat Hadarom, where he was involved in the formulation of the idea of [[Yeshivat Hesder]]. Following the Six Day War, Rabbi Amital founded and assumed leadership of [[Yeshivat Har Etzion]]. He is a dominant public figure in Israel who is widely respected on matters of religious and national concern. * [[Raymond Apple (rabbi)|Raymond Apple]] - former senior rabbi of the [[Great Synagogue (Sydney)|Great Synagogue]], Sydney, Australia, and the pre-eminent Jewish spokesperson on Judaism in Australia. * [[Samuel Belkin]], former President of Yeshiva University * [[Eliezer Berkovits]] - philosopher, author of many works including ''Not In Heaven: The Nature and Function of Halakha'' and ''Faith after the Holocaust''. * [[Saul Berman]] - director of Edah, a Modern Orthodox advocacy organization. * [[J. David Bleich]], professor at Yeshiva University and expert in Jewish law * [[Shalom Carmy]] - professor of Jewish Studies and Philosophy at [[Yeshiva University]]; a prominent Modern Orthodox theologian * [[Leo Jung]], Rabbi at the Jewish Center * [[Norman Lamm]] - Rosh Yeshiva, [[Yeshiva University]] ; Orthodox Forum; author of ''Torah U-Maddah''. One of the leading voices for the validity and importance of Modern Orthodoxy. * [[Aharon Lichtenstein]] - Lichtenstein grew up in the United States, earning Semicha at Yeshiva University, and a Ph.D. in English Literature at Harvard. He is committed to intensive and original Torah study, and articulates a bold Jewish worldview that embraces modernity, reflecting the tradition of his teacher and father-in-law, Rabbi [[Joseph B. Soloveitchik]]. In 1971, Lichtenstein answered Rabbi Amital's request to join him at the helm of Yeshivat Har Etzion. He is a source of inspiration for a wide circle of Jewry, for both his educational attainments and his intellectual leadership. Author of ''Leaves of Faith - The World of Jewish Learning'', and ''By His Light: Character and Values in the Service of God''. * [[Shlomo Riskin]] - Formerly rabbi of the Lincoln Square Synagogue in Manhattan, he emigrated to [[Israel]] to become the Chief Rabbi of Efrat. * [[Hershel Schachter]] - one of Rabbi [[Joseph B. Soloveitchik]]'s most prominent students, dean of the Katz Kollel at the Yeshiva University-affiliated [[Rabbi Isaac Elchanon Theological Seminary]] (RIETS). Has published several works attempting to establish a definitive view of Rabbi Soloveitchik's Weltanschauung. * [[Marc Schneier]] - Rabbi of The Hampton Synagogue, NY * [[Joseph B. Soloveitchik]] - Known as "The Rav", he was effectively the spiritual and intellectual guide of Modern Orthodoxy in America for the mid-20th century. He is the author of "The Lonely Man of Faith" and "Halakhic Man," an outspoken Zionist, an opponent of extending rabbinic authority into areas of secular expertise, and a proponent of some interdenominational cooperation, such as the [[Rabbinical Council of America]] participation in the now-defunct Synagogue Council of America. He was known as a stern leader who described in his writings the spiritual loneliness and internal isolation of the modern religious "man of faith". * Rav Dr. [[Moshe David Tendler]] - Rav Tendler is the Rabbi Isaac and Bella Tendler Professor of Jewish Medical Ethics, and is a Professor of Biology, as well as being a Rosh Yeshiva in Yeshivat Rav Yitzchak Elchanan (MYP/RIETS). Holding a PhD in Microbiology, Rav Tendler is among the most prominent students of both Rav Moshe Feinstein, zt'l (his father-in-law) and Rav Yosef Dov Soloveitchik. Rabbi Tendler is an expert on [[Jewish medical ethics|medical ethics]] as it pertains to Jewish law. He is the author of Practical Medical Halakhah, a textbook of Jewish responsa to medical issues, and "Pardes Rimonim", a book about the halachot of Taharat Mishpacha. Rabbi Tendler is currently Rabbi of the Community Synagogue in Monsey, NY, and is the chairman of the Bioethical Commission, RCA, and of the Medical Ethics Task Force, UJA-Federation of Greater New York. * [[Joseph Telushkin]] - Author, teacher, lecturer. * [[Avi Weiss]] - Dean, [[Yeshivat Chovevei Torah]]. Rabbi of the Hebrew Institute of Riverdale Bronx, NY. Author, teacher, lecturer, and activist. * [[Joel B. Wolowelsky]] - [[Yeshivah of Flatbush]]; [[Orthodox Forum]]; [[Tradition (journal)|Tradition]]; MeOtzar HoRav. * [[Walter Wurzburger]]- former pulpit Rabbi, editor of Tradition magazine and head of the RCA. == Modern Orthodox advocacy groups == There are a few organizations dedicated to furthering Modern Orthodoxy as a religious trend: The largest and oldest are the [[Orthodox Union]] (Union of Orthodox Jewish Congregations of America), which sponsors youth groups, kashrut supervision, and many other activities and its rabbinic counterpart, the [[Rabbinical Council of America]] (RCA). Both have Israel and diaspora (outside the land of Israel) programs. * [[National Council of Young Israel]] is a consortium of 200 mostly modern-orthodox synagogues in the United States and Israel. * [[Meimad]] is a political/intellectual alternative to Israel's highly nationalistic religious parties or those hostile to modern secularist values * The [[Jewish Orthodox Feminist Alliance]] (JOFA) a forum for enhancing the roles of Orthodox Jewish women within the Orthodox community, and reducing Orthodox religious disabilities against women. == See also == *[[Torah Umadda]] *[[Orthodox Union]] *[[Yeshiva University]] *[[Divine Providence#Contemporary Orthodox thought|Divine Providence in Contemporary Jewish thought]] *[[Partnership minyan]] *[[Shira Hadasha]] *[[Bar-Ilan University]] *[[Hebrew Theological College]] *[[Lander College]] / [[Touro College]] *[[Jerusalem College of Technology]] *[[Yeshivat Chovevei Torah]] ==Selected Modern Orthodox congregations== *[http://www.youngisrael.org/ Young Israel] throughout the United States and Israel *[http://www.ohav.org/ Congregation Ohav Sholom] The Merrick Bellmore Synagogue, Merrick, NY USA *[http://www.bethsholom.org Beth Sholom] Congregation in Potomac, MD, USA *[[Kehilat Orach Eliezer]] in New York, NY, USA *[http://www.kesher.org Kesher Israel] Congregation in Washington, DC, USA *[http://www.ozny.org Ohab Zedek] Congregation in New York, NY, USA *[http://www.lss.org Lincoln Square] Synagogue in New York, NY, USA *[http://www.pjcenter.com/whoweare.htm Pacific Jewish Center] Synagogue in Venice Beach, California, USA *[http://www.suburbantorah.org Synogogue of the Suburban Torah Center] in Livingston, NJ, USA *[http://www.aabjd.org Ahavas Achim B'nei Jacob and David] of West Orange, NJ, USA *[[Beth Tfiloh]] [http://www.bethtfiloh.com Beth Tfiloh] Baltimore, MD, USA *[http://www.Lmsonline.org Lower Merion Synagogue] Bala Cynwyd, PA, USA *[http://www.asbi.org Anshe Sholom B'nai Israel] Chicago, IL, USA ==References == <references /> ==External links== ===Ideology=== *[http://www.bbc.co.uk/religion/religions/judaism/subdivisions/modernorthodoxy_1.shtml Modern Orthodoxy - BBC Religion and Ethics], [[Alexander Goldberg]] *[http://www.torahweb.org/torah/audio/noraim2003wHempstead.html Modern Orthodoxy], Rabbi [[Hershel Schachter]] *[http://www.yutorah.org/searchResults.cfm?category=ALL&subcategory=ALL&types=ALL&teacher=80252&dates=ALL&series=ALL&submitType=iyunFilters.cfm History and philosophy of Modern Orthodoxy], Prof. [[Alan Brill]], [[Yeshiva University]] *[http://www.clal.org/e103.html Who Are Today’s Modern Orthodox?], David Singer *[http://shma.com/feb01/berman.htm The Ideology of Modern Orthodoxy] Rabbi [[Saul J. Berman]] *[http://www.edah.org/backend/coldfusion/search/document.cfm?title=Some%20Comments%20on%20Centrist%20Orthodoxy&hyperlink=lamm21%2Ehtml&type=Document&category=Orthodoxy%20and%20Modernity&authortitle=Rabbi%20Dr&firstname=Norman&lastname=Lamm&pubsource=Tradition%2C%2022%3A3&authorid=285 Some Comments on Centrist Orthodoxy] ([[JPEG]]) Rabbi Dr [[Norman Lamm]] *[http://www.shma.com/feb01/index.htm Modern Orthodoxy], Sh'ma Journal, February 2001 *[http://www.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/Centrist.html American "Centrist" Orthodoxy], Prof. Eliezer Segal *[http://www.acs.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/SRHirsch.html Religion Allied to Progress], Rabbi [[Samson Raphael Hirsch]] *[http://www.jct.ac.il/judaica/dvarTorah/dt44.html Torah Im Derech Eretz], Rabbi Aryeh Carmell *[http://www.ohrtorahstone.org.il/features/q&a29.htm "Torah u'Maddah" and "Torah and Derech Eretz"], Rabbi [[Shlomo Riskin]] *[http://www.yctorah.org/downloads/articles/aw-open-orthodoxy.pdf "Open Orthodoxy: A Modern Orthodox Rabbi's Creed"] Rabbi [[Avi Weiss|Avraham (Avi) Weiss]] (pdf) ===Issues=== *[http://www.mizrachi.org/ideas/view.asp?id=122 Religious Zionism And Modern Orthodoxy], Rav [[Yosef Blau]] *[http://www.findarticles.com/p/articles/mi_m0411/is_4_47/ai_54600118 Modern orthodoxy in Israel], [[Charles S. Liebman]] *[http://www.vanleer.org.il/Data/UploadedFiles/Files/fundamentalis.doc Fundamentalist or Romantic Nationalist?: Israeli Modern Orthodoxy], Shlomo Fischer *[http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Dilemmas of modern orthodoxy: sociological and philosophical], Prof. [[Chaim I. Waxman]] *[http://www.jcpa.org/cjc/jl-383-helmreich.htm Modern Orthodoxy in America: Possibilities for a Movement under Siege], William B. Helmreich and Reuel Shinnar *[http://www.findarticles.com/p/articles/mi_m0411/is_3_48/ai_64507449 Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy], Prof. Lawrence Kaplan *[http://www.edah.org/backend/JournalArticle/4_1_waxman.pdf American Modern Orthodoxy: Confronting Cultural Challenges] Prof. Chaim I. Waxman *[http://www.cnn.com/ALLPOLITICS/time/2000/08/14/caught.html Caught In The Middle], David Van Biema, cnn.com *[http://www.jewishsf.com/content/2-0-/module/displaystory/story_id/15764/edition_id/307/format/html/displaystory.html Yeshiva U. confronts fault lines of modern Orthodoxy], Julie Wiener, Jewish Telegraphic Agency *[http://www.aaup.org/publications/Academe/2001/01jf/jf01carm.htm Orthodox Judaism and The Liberal Arts], Rabbi [[Shalom Carmy]] *[http://www.jewishvirtuallibrary.org/jsource/Judaism/orthostate.html The State of Orthodox Judaism Today], Michael Kress *[http://chareidi.shemayisrael.com/archives5765/NSO65orwolbe.htm The "Torah Only" Attitude to Torah Im Derech Eretz], Mordechai Plaut *[http://www.daat.ac.il/daat/english/tfila/frimmer1.htm#start Women's Prayer Services - Theory and Practice], Rabbis A Frimer & D. Frimer *[http://www.lookstein.org/articles/torah_study_for_women.htm Torah Study for Women], Rabbi Aharon Lichtenstein ===History=== *[http://www.myjewishlearning.com/history_community/Modern/ModernReligionCulture/MoreEmergence/Orthodox_Judaism/Hirsch.htm Samson Raphael Hirsch: The Father of Neo-Orthodoxy], Louis Jacobs *[http://www.yutorah.org/_shiurim/%2FTU9%5FShapiro%2Epdf Rabbi Esriel Hildesheimer's Program of Torah u-Madda], [[Marc B. Shapiro]] *[http://www.myjewishlearning.com/history_community/Modern/ModernReligionCulture/MoreEmergence/Orthodox_Judaism/AmericanOrthodox.htm American Orthodoxy: Part I]; [http://www.myjewishlearning.com/history_community/Modern/ModernReligionCulture/MoreEmergence/Orthodox_Judaism/MoreAmericanOrthodox.htm Part II], Moshe D. Sherman ===Resources=== *[http://www.vbm-torah.org/archive/ravindex.htm Introduction to the Philosophy of Rabbi Soloveitchik], vbm-torah.org *[http://www.torahweb.org/ torahweb.org], [[Rosh yeshiva|Roshei Yeshiva]] at Yeshiva University {{Jews and Judaism}} {{OrthodoxJudaism}} [[Category:Modern Orthodox Judaism| ]] [[cs:Moderní ortodoxní judaismus]] [[fr:Judaïsme orthodoxe moderne]] [[he:נאו-אורתודוקסיה]] [[nl:Modern-orthodox jodendom]] [[ja:現代正統派ユダヤ教]] [[ru:Современный ортодоксальный иудаизм]] [[yi:מאדערן ארטאדאקס אידענטום]]