Both/And JTS

Our story begins with the pre-history of modern Jewish philosophy and the radical writings of Benedict Spinoza, who considered the Enlightenment’s challenges to Judaism, and found Judaism wanting. We then meet Moses Mendelssohn, the first traditional Jew to engage with the Enlightenment and mount a sophisticated defense of Judaism.

Further reading:
Moses Mendelssohn, Jerusalem, translated by Allan Arkush (102-139)

Moses Mendelssohn had already acknowledged that Jews in the modern era can make choices about how to practice and believe in Judaism, or whether to keep it at all. A range of choices then emerged in response to this new freedom, including ultra-Orthodoxy, the neo-Orthodoxy of Samson Raphael Hirsch, Reform Judaism, and the emergence of Conservative Judaism with Zacharias Frankel, when he said “yes” to both history and halakhah.

Further reading:
Zachariah Frankel in Mendes-Flohr and Reinharz, The Jew in the Modern World (2nd ed., 1995), 194-197, 178-182.

Once Zacharias Frankel and other historically-minded scholars had affirmed that Judaism has always been changing, a question presented itself: How does Judaism change? Frankel and Solomon Schechter, then a lecturer at Cambridge University, both saw the authority for change as rooted in the Jewish People—but which of the people?

Further reading:
Zachariah Frankel in Mendes-Flohr and Reinharz, The Jew in the Modern World (2nd ed., 1995), 194-197, 178-182
Solomon Schechter, “Historical Judaism,” “Excerpts from Seminary Addresses,” and “The Work of Heaven,” in Waxman, Tradition and Change (89-109, 163-172)

If Judaism can change, what must remain constant? Solomon Schechter, who became the President of JTS, identified the core elements of Judaism that unite all Jews who are part of the tradition, across ideologies and across time. Mordecai Kaplan, a professor of Midrash at JTS, took these elements and interpreted them as constituting a civilization that, he proposed, could be embraced by modern American Jews.

Further reading:
Solomon Schechter, “Historical Judaism,” “Excerpts from Seminary Addresses,” and “The Work of Heaven,” in Waxman, Tradition and Change (89-109, 163-172)
Mordecai M. Kaplan, Judaism as a Civilization, (3-15, 173-208, 431-435);
The Meaning of God in Modern Jewish Religion, Chapter 1

In identifying the aspects of Judaism that he considered compelling for modern American Jews, Mordecai Kaplan focused on the human part of Judaism: community and folkways, rather than commandments and spirituality. In contrast, JTS professor Abraham Joshua Heschel sought to reawaken American Jewry to the power of mystery and the imperative to respond to God’s presence in the world.

Further reading:
Mordecai M. Kaplan, Judaism as a Civilization, (3-15, 173-208, 431-435);
The Meaning of God in Modern Jewish Religion, Chapter 1
Abraham Joshua Heschel, God in Search of Man, 3-4, 167, 184-199

Both Mordecai Kaplan, the rationalist, and Abraham Joshua Heschel, the mystic, believed that Judaism compels us to make the world a better place. Kaplan was committed to the ethical practice adopted by the Jewish People throughout our history, while Heschel’s social activism was motivated by a prophetic imperative: transforming God’s will into action. Louis Finkelstein, the influential Chancellor of JTS, also stressed the importance of action, recognizing the unique role of the Jewish community in his time and place.

Further reading
Abraham Joshua Heschel, God in Search of Man, 3-4, 167, 184-199
Louis Finkelstein, “Tradition in the Making,” “The Things that Unite Us,” in Waxman, Tradition and Change, 187-197, 313-324