Opinion

OTHER VIEWS

A Language To
Transcend Differences

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A76

September 25 • 2008

A Different Look
I believe there is another way to
he language of denomi-
define ourselves — by our orienta-
national Judaism is much
tion toward the Jewish, general and
too limited to
global communities of
capture the rich variety
which we are a part. For
of Jewish life. Both within
lack of better terminolo-
and across the denomina-
gy, we'll call these orienta-
tions, the labels obscure as
tions "tribal, "covenantal"
much as they reveal. They
and "personal." All three
also exclude more than
types have a clear love of
they include, for where do
being Jewish, but their
self-described secular and
orientation toward both
atheist Jews find their place
the Jewish community
within this schema?
and the wider world is
Hayim
Some clearly feel pride in
markedly
different. (Note:
Herring
denominational affiliation
I
am
not
referring
here
Special
because they identify with
to
the
majority
of
Jews
Commentary
that ideology and with what
who have opted out of
their denomination has
active participation in the
accomplished and aspires to accom-
Jewish community, which is a differ-
plish. But we need a new language to
ent discussion and one that requires
talk about ourselves, an overlay on top the collective action that we are cur-
of categorization by denomination,
rently unable to muster.)
one that promotes greater collective
The first group places near-exclu-
action and reduces the polarization
sive emphasis on the Jewish commu-
that often results when we analyze
nity, and only a narrow slice of it at
events exclusively through a denomi-
that — think Lakewood Yeshiva in
national lens.
the United States and Mea Shearim
For example, the word "Orthodox"
in Israel. Their lives are centered
spans the spectrum, from individuals
especially around the mitzvot of
who will not use the Internet based on Jewish learning and ritual, and they
their interpretation of Jewish law to
intentionally limit their contact
those who are incredibly worldly. An
with other segments of the Jewish
Orthodox synagogue may have a bal-
and broader communities. We'll call
cony mechitzah or separate women's
these Jews "tribalists."
prayer services. There are perhaps as
The second group understands
many differences within Orthodoxy as
that while their commitment to the
there are similarities.
Jewish community consumes more
The situation is no less confusing
of their energies, they are also man-
with the other denominations. In the
dated to actively involve themselves
same Reform synagogue, one rabbi
in the broader community and in
may officiate at an interfaith wed-
global concerns. They don't just
ding while another will not. In one
balance the perat and the klal, the
neighborhood with two Conservative
particular and the universal. Rather,
congregations, one synagogue may
the wellspring for activity in the
permit the use of music on Shabbat
broader community flows from their
while the one several blocks away
understanding of what it means to
does not.
be Jewish. For convenience, we'll call
Some Reform Jews are complain-
this group "covenantalists."
ing that the new Reform prayer book
Whether secular or religious, athe-
is "too Conservative while others in
ist or spiritual, covenantalists are
Conservative congregations lament
heavily invested in the Jewish com-
that Conservative Judaism is becom-
munity but also contribute time and
ing "too Reform." "Independent" and
money to broader issues that reso-
,,
p ost/trans denominational" minya-
nate with their Jewish values.
nim and synagogues are further proof
The third type of Jew, again
of the constraints of categorizing
whether religious or secular, has a
active religious Jews by denomination
strong connection to Judaism but
only.
A Language on page A78

Minneapolis/JTA