One of the things that occurred to me in the course of researching and writing Come Now, Let Us Reason Together, is that the common, theologically based division of Judaism into three major “movements,” i.e. Orthodox/Conservative/Reform, is both artificial and misleading. This construct both badly mischaracterizes the facts “on the ground” and perhaps more importantly likely misleads many Jews regarding the nature of their faith.
To begin, there are monumentally important distinctions that exist not only between these movements but within them as well, which the tripartite configuration tends to obscure. To this point, there are what I regard as critical differences between the Modern Orthodox (“MO”) and Haredi (also known as ultra-Orthodox) Jews. Although both rigorously observe the laws and commandments of the Torah (as interpreted in the Talmud and other classic sources), the former are more inclined to interpret certain Biblical verses and stories allegorically or metaphorically, and not literally.
More importantly, the “Modern” part of their informal label indicates that these Jews (and their children) are generally well-educated in secular subjects and engage in professions and trades that bring them into close contact with gentiles and less observant Jews. In contrast, the Haredi form insular communities that shelter members from secular ideas and contact with the outside world, including any meaningful education in non-religious subjects. Thus, children born into MO households make a free choice to remain observant, while the ultra-Orthodox are stripped of their moral autonomy by being woefully ill-equipped to function outside their communities and being subject to intense social pressure if they try. Finally, the MO are typically Zionists, while the Haredi are not.
Similarly, there are a wide spectrum of Conservative congregations, with some being much more committed to and respectful of ritual and observance, while others are much more lenient regarding such matters. Additionally, they differ in the attention paid to the classic Jewish texts beyond the Torah (Talmud, Midrash, etc.). Lastly, while Reform congregations have no expectation of observance beyond what it attractive to each individual Jew, they vary greatly in how they choose to celebrate the major holidays, and the meanings they draw from them. Moreover, some remain at least nominally Zionist, while others have abandoned this ideal.
Finally, there are a large number of unaffiliated congregations that for various reasons have elected not to join either the Conservative or Reform movements.** Accordingly, that are not three Jewish movements, but a far larger variety, each with its own unique characteristics.
I argue in Come Now, Let Us Reason Together that rabbinic Judaism is the authentic Judaism, and that it was essentially liberal (in the older sense) and tolerant, with a greater emphasis on ethical conduct than ritual observance. I contend that it was blown off course in medieval times by what were perceived to be existential threats. To understand this, one must delve into Jewish history and engage with and appreciate the Tanakh and post-Biblical sources. Within this constraint, there are a rich variety of authentic Judaisms, and any Jew is free to select one that most aligns with their personalities, beliefs, and values.
*From the film, “My Own Private Idaho,” meaning a personal space of comfort and inner peace.
** Because the “Orthodox” world is fractured into so many segments, Ashkenazi/Sephardi, Modern/Traditional, Hassidic/non-Hassidic, and from there a number of distinct Hassidic communities, there is no single organization or institution that educates and ordains rabbis from all Orthodox groups or purports to represent all of them. In contrast, the Conservative and Reform have an authoritative body that ordains their rabbis, speaks on doctrinal and secular issues, offers various services to “their” congregations and, for a fee, permits congregations to refer to themselves as “Conservative” or “Reform.”