Jews and Jews

I. When Different Jews Meet

Orthodox Jews believe that they have the exclusive truth about God, life and Torah. So do many other people. When Orthodox Jews meet with believing Jews of other denominations, they need to navigate potentially uncomfortable situations that arise because of these dogmatic views. We do not want to insult others, particularly when such personal offense will impede important communal goals. What should we do?

R. Ben Greenberg and David Lasher recently debated on another blog this topic as it relates to Jewish communal events (links: I, II). In particular, R. Greenberg related his own experiences as a rabbinical student meeting with similar students from other Jewish denominations. Before I explain why I don’t see a need for the debate, let me describe the two views as I understand them. R. Greenberg suggests that shared ritual can cause conflict — e.g. who can count for and lead a quorum. Therefore, he suggests instead joint study of a Torah text.

Among other things, Lasher points out that joint Torah study presents its own pitfalls. Non-Orthodox Jews will take offense at certain Torah attitudes, such as those toward homosexual behavior or differentiated gender roles. Assumptions over authorship are also potentially divisive. Lasher could have listed more issues. Even a simple Talmudic passage on an uncontroversial subject can yield theological differences regarding whether later authorities accurately transmitted and interpreted statements by earlier authorities or emanated from other ancient legal systems. The respect or criticism of Talmudic figures can divide us, as well.

II. The Problems with Study and Ritual

It seems to me that Torah study and ritual share the same potential for problems. Certainly, we can more easily overlook differences for the sake of inter-denominational unity when it merely requires allowing someone else to speak. Facing exclusion from ritual for the sake of unity is a harder task.

However, shared ritual and joint study can be redeemed through adequate preparation. Both a ritual and a text can be found that are so innocuous that they do not allow for offense. Someone — anyone — can light a Chanukah menorah without blessings or you can eat OU certified latkes and jelly donuts. A simple passage about an innocuous topic, where comparisons are impossible or universally acceptable and where textual layers do not exist, can be found. This is no easy task but, presumably, worth the effort.

But the real danger lies elsewhere. Avos De-Rabbi Nassan (ch. 29) describes someone who knows Aggadah, which in the context I assume means hashkafah (Jewish thought), but not Halakhah as an unarmed soldier and someone who knows Halakhah but not Aggadah as a feeble soldier. Entering into religious dialogue with knowledgeable people of other viewpoints requires expertise in both hashkafah and halakhah. You have to be able, when appropriate, to express and defend your views with accuracy and sensitivity, all while avoiding overreacting by delegitimizing that which is proper and underreacting by accepting improper views as legitimate alternatives. This is not a game for amateurs or students.

The Mishnah (Avos 2:14) says that you must know what to respond to a heretic. The Gemara (Sanhedrin 38a) qualifies this by stating that it only applies to a gentile and you should not respond to a Jewish heretic. When does this apply? To whom? If there is ever a time for inter-denominational religious dialogue, which is not necessarily the case, such a discussion should be held by experts. You cannot send a weak and unarmed soldier into the minefield of religious debate.

III. Unifying Forces

I think a different approach is more appropriate. The main question is why we would need to hold such meetings. The answer, I believe, is to develop personal relationships, so we know that we can respect each other as human beings and work together when a need arises. It is a networking event and unifying exercise. If that is the case, then what matters most is the building of relationships, not the content of the discussion. We certainly should not run a program that generates conflict and division.

We should focus on what unites us rather than what potentially divides us. If religious specifics are divisive the we should discuss communal concerns such as anti-semitism, mundane matters like working conditions and family issues, team-building exercises that focus on solving problems, and the similar. These are all ways that Jews can meet and become acquainted on personal levels without offending each other.

The meetings need not be empty of Jewish content. We must, however, be generic in our presentations, remaining within areas of universal acceptance. This inevitably leads to superficial treatment of bland subjects but that is fine because the purpose of such meetings is personal interaction and not solving religious problems.