"Exclusion and Hierarchy" by Adam S. Ferziger

       For centuries, Judaism was considered one group that kept faithful to the traditions of the Pharisees, the holders of Rabbinic Judaism (other than the Karaites).  With the advent of Reform and the Sabbateans, deemed deviant sects by traditional Jews, more and more Jews were willing to leave the traditional fold. When one person left normative Judaism, the response was easy. Cherem, the separation of the individual from the group, was an effective method to make sure people did not leave normative ways. When flocks of Jews were leaving this path, the traditional Rabbis could no longer reject the individual, and at the same time wanted to differentiate themselves from the people that were leaving them. Adam Ferziger goes through the progression of how “Orthodoxy” came into being by showing how they defined what deviance was too far. In this way Orthodoxy defined what they were not, in order to define what they are.

            Ferziger sees Rabbi Ezekiel Landau, the Nodeh BeYehudah, as the first step to what we call Orthodoxy today. Landau, for the most part made one huge distinction. Those that were ideologically different like reform and the Sabbateans were to be completely excluded from the community. He and then Rabbi Yaakov Emden believed that they should not even be buried with “Orthodox” Jews. However, those that were newly nonobservant, not because of ideological differences were fully part of Judaism. The next step towards “Orthodoxy” was Rabbi Akiva Eiger.  He was more willing to work with the Reform because they are still Jews. After this Orthodoxy became defined differently in many communities. Rabbi Samson Rephael Hirsch deemed separation as the most effective way to keep those that were still religious Jews.  At the same time he believed that he should be nice and work with them, but only on his terms. For example, he thought they could join his synagogue, but would not officiate at a wedding between an orthodox and a reform Jew, deeming it “intermarriage”.  Rabbi Bamburger and the communities in Berlin and Frankfurt, chose a different method in dealing with other Jews (they were not practically the same, but their method was similar). Rather than completely separating them, they decided to create a hierarchy, where the other Jews were welcome but they were deemed “class B” Jews without certain right, like having leadership positions or performing circumcision.

            As I see it, (as part of the Orthodoxy community) we practice a combination of exclusion and hierarchy, but we do more exclusion than hierarchy closer to the Hirsch model stated above. The conflict is clear, we want to be connected to all Jews, even if they have different views, but at the same time we believe that we are holders to the legitimate form of Judaism, not wanting to give legitimacy to other forms. However, I really think we lose a great deal of positive things by not accepting Reform as part of Judaism. With all the hate towards Jews of all forms that goes on in the world, if we were able to pool resources to be able to try and make the world a better place, be it through social action or Zionism, we would be able to create a semi-united front that would be so much stronger than it’s parts. Also, with the dwindling population of these sects due to assimilation, perhaps some would feel comfortable to go to an Orthodox synagogue.

            No matter what, it is vitally important that we respect all Jews not only as people that were made in the image of G-d, but also as people that have shared in our heritage for thousands of years. May it come soon that we will all be able work together for common goals and not let other problems divide us as a people.