Behaving AND Believing: Some Thoughts on "Social Orthodoxy"

Shavuot 5774

Behaving and Believing (Naaseh V’Nishma)

Some Thoughts on “Social Orthodoxy”

According to traditional Jewish thought, the Jewish People experienced a revelation on this day 3,326 years ago; during which Hashem revealed both the Written and Oral traditions that we continue to revere to this day. What if you don’t believe that- can you still be Orthodox?

          According to the recent Pew Survey of American Jews, 77% of Modern Orthodox Jews believe with certitude in the existence of God. What about the other 23%? Can you be Orthodox and be agnostic, or not think much about God’s existence or role in the world?

          The answer to both questions could be yes, according to Jay Lefkowitz, in a recent article in Commentary Magazine. In Lefkowitz’s words, “I root my identity much more in Jewish culture, history nationality than in faith and commandments. “ Mr. Lefkowitz admits to being Shomer Mitzvot (by and large) and living a life that from the outside would be considered Orthodox. He puts on tefillin every day, observes Shabbat and holidays and sends his children to Jewish day schools. But not because God commanded him to do so, but because he wants to connect with the Jewish, Halachik community: past, present and future. He calls this type of Judaism: Social Orthodoxy. The Social Orthodox may daven daily (perhaps even with a minyan) but question the efficacy of prayer, or even whether there is God listening. Social Orthodox will abide by the laws of Kashrut and Shabbat; but not because they are commanded by Hashem but rather because it is through these practices that one finds his/her place in the Orthodox community and assures its continuity. Social Orthodox will celebrate Shavuot, even as they question whether Matan Torah ever occurred.

          There is some merit to Mr. Lefkowitz argument. Judaism, in contrast to Christianity, is much more interested in what we do than in what we believe. For us it’s deed more so than creed. Jewish tradition also believes in the value of a mitzvah even when performed for the wrong reasons. The Rabbis of the Talmud firmly believed in the power of a mitzvah- and mitoch shelo lishma, ba lishma.

The community factor of Judaism is an important element to the religious experience. For instance, our famous declaration of the unity of God begins with Shema Yisrael- turning to the community first- before continuing with Hashem Elokeinu Hashem Echad. In Megillat Rut which we will read tomorrow, Ruth’s declaration of commitment begins Amech Ami- your people are my people” – and only then is there mention of Elokayich Elokai- your God is my God. The social bonds of Jewish community seem to preface/ be more important than the theological underpinnings. And even the expression Na’aseh V’Nishma is written in the first person plural. Acceptance of Torah and community are inextricably linked.

          Lefkowitz also defends Social Orthodoxy based on a famous verse related to Matan Torah. In Parshat Mishpatim we read that Bnei Yisrael responded to Moshe’s offer of the Torah with the phrase, “Na’aseh V’Nishma.” According to Mr. Lefkowitz, “There is a long tradition in Judaism of engaging first in religious practices and letting matters of faith come later……And so for me, and I imagine for many others like me, the key to Jewish living is not our religious beliefs but our commitment to a set of practices and values that foster community and continuity.”   It may be that Social Orthodoxy keeps some Jews within the fold of tradition. And I certainly would not tell a person that s/he must believe all Jewish principles of faith in order to be part of the Halachik community. There is no thought police in our community.

          Nevertheless, I have my concerns. One concern is stated by Mr. Lefkowitz himself: sustainability. “Whether such a cultural tradition can be sufficiently transmitted to the next generation is a fair question.” Causes without religious underpinnings are difficult to transmit in the long term.

          Mr. Lefkowitz suggested that there can be a movement predicated on Naaseh that puts Nishma on the back burner indefinitely. I think that this is impossible, based on the Seforno

Seforno:  Naaseh L’Tachlit Shenishma B’Kolo K’avadim Hameshamshim et Harav Shelo Al Menat Lekabel Peras

Purpose of doing is to foster a love for God to the degree that your actions ultimately are an expression of that relationship with the Divine. When you love someone you do even before you understand. But even if you don’t understand exactly why you are doing what you’re doing, you at least recognize that these actions are done in the context of a relationship with Hashem.

          The story is told that Mrs. Albert Einstein was asked whether she understood the Theory of Relativity. To which she responded, “No, I do not understand Professor Einstein’s Theory of Relativity- but I understand Professor Einstein.” We may not understand the meaning of all of our mitzvah actions and we may not need to. But we need to have some semblance of a recognition that these actions are the way we demonstrate our relationship with A Metzaveh- God, the Commander in Chief.

          Social Orthodoxy presumes that community is enough of a reason to maintain a traditional lifestyle. However people and communities can disappoint us. If our religious observance depends on the response we receive from others within the community, then what happens when others in the community don’t care about the particulars of our observance? Or even worse- what happens if you  find yourself  in a situation where no one cares about you at all. Then what? To whom do we turn if we have not fostered a relationship with Hashem such that we can state with confidence ”Ezri Me’Im Hashem.”

          Of the three Regalim, Shavuot is most focused on the individual. On Pesach the korban Pesach was eaten in a large group- just as our seders are celebrated. On Sukkot, everyone eats together in a sukkah, and the four species symbolize the unity of all Jews. On Shavuot, the Biblical command is Bikurim- each individual farmer comes to the Beit Hamikdash to declare his gratitude to Hashem and his relationship with the Divine. Nowadays, there are no unique Shavuot mitzvoth to occupy our time. And therefore Shavuot is an appropriate time to consider our religious identities and the meaning of our personal observance. I think on some level we are all a little bit Social Orthodox. We want our religious observance to help us foster a sense of Jewish community, Jewish continuity and Jewish pride. The growth of Modern Orthodoxy in America testifies to how successful our community building efforts have been in the past 50 years. But let us not lose sight of the twofold declaration of our ancestors. Naaseh V’Nishma. To behave according to the Torah’s mandates, AND to Believe that God is an important piece of the picture: charging us, challenging us and cheering us on.