Last month I came across a thoughtful blog post on Orthodox Jews and Mormons by Rabbi Dr. Alan Brill, the Cooperman/Ross Endowed Chair of Jewish-Christian Studies at Seton Hall University. After a brief e-mail exchange, the rabbi was kind enough to post my answers to his questions on LDS-Orthodox dialogue. Here is an excerpt:
1] Which Orthodox rabbis are you friendly with or impressed with? why?
Rather than list specific rabbis, I’d prefer to list organizations with which I have worked. The OU, Agudath Israel, The Simon Wiesenthal Center/Museum of Tolerance, Jews for Judaism, the Sephardic Educational Center, Harvard Hillel and many LA-area Orthodox synagogues all have rabbis whom I know and admire. Last summer I conducted an especially meaningful dialogue with a Montreal Orthodox rabbi. I am very impressed by their dedication to Torah-based Judaism and Jewish values, and the way in which they use their influence both to strengthen their own communities and to work with people of faith to improve the world. I have attended OU seminars and lectures on kashrut laws and dina d’malchuta dina, welcomed the collaboration of the OU and Agudath Israel with Mormons, Catholics, Muslims, and Evangelicals to pass Proposition 8 in California, attended a luncheon sponsored by Jews for Judaism, taken a Torah class from an inspired SEC rabbi, and conducted a town hall meeting on gay marriage at a leading Orthodox shul.
2] What theological topics do you talk with them?
It’s hard to identify a common theme to my religious discussions with Orthodox rabbis. Together we’ve explored many topics: the obligations associated with the Abrahamic covenant, what it means to be created b’tselem, whether dina d’malchuta dina can ever trump Torah law, whether evil was divinely created, the role of Satan in Jewish thought, why certain prohibitions are contained in the Noahide Laws, and why religious Jews and Mormons wear sacred garments.
Two weeks ago, I had the distinct honor of giving the D’var Torah to the Orthodox minyan at Harvard University. After discussing lepers and cleansing, I thanked the Orthodox for standing for morality and Torah values in a world that sorely needs them. I’ll never forget this experience.
3] Why is Mormon-Orthodox Jewish dialogue important?
Mormons generally consider the Orthodox to be Jews who take G-d and their religion seriously. We have enormous respect for people who believe that the Hebrew Bible is a divine book, and that this knowledge obligates us to act in certain ways. On a personal level, I have found that Orthodox Jews are usually much more knowledgeable about their own faith than their Reform and Conservative counterparts.
Given that Mormons believe that they are modern-day Israelites and that their theology is far more complete than other Christian belief systems on the Abrahamic covenant, chosenness and Israel, the prophetic tradition, etc., it’s only natural that they would seek to dialogue with Jews who look to Judaism, not secular liberalism, for enlightenment on these questions.
The LDS Church as a whole is interested in working with other faiths in two areas: humanitarian aid and promoting religious freedom. At the grass roots level, however, Mormons love Jews, Judaism, and Israel, and any attempt by the Orthodox to engage in dialogue with us would be warmly welcomed.
4] Do the Orthodox rabbis ever learn about Mormonism and its doctrines?
I’ve fielded many questions from Orthodox rabbis on LDS beliefs and practice. On one occasion the local LDS Church’s public affairs committee invited a group of LA-based rabbis to visit the temple in Draper, Utah, before it was dedicated. An Orthodox rabbi was in the group, and he was very appreciative of the chance to learn more about our sacred rituals.
5] If there is one message that would give an Orthodox audience?
Mormons have enormous respect for Judaism and Jews, and we have more to say to religious Jews than do other Christians.
6] Where do you see the most divergence?
Mormons have temples, revelation through prophets, and the priesthood. We consider them to be both necessary and irreplaceable. When we read the Hebrew Bible, we see a pattern of G-d calling prophets, giving them His word, and the sending them to transmit it to the masses.
There are no authorized dissenting voices in the Torah. Therefore, when a Mormon reads the Talmud, with its quarreling rabbis and multiple interpretations of scriptural passages, it’s difficult for him to accept the rabbinic/Talmudic tradition as being a continuation of temple-based Judaism. For us, there can’t be a prophetic tradition without prophets.
7] Is there any advice that you would give someone who is not used to encounter with Mormons.
Mormons do not believe that Jews and others who reject Jesus Christ as the Savior are going to hell. [For us the deadline for accepting G-d’s truths is not death, but the olam ha-ba]. Also, there is no room in LDS doctrine for replacement theology. The Abrahamic covenant is at the center of our temple worship, and children born to couples who have been “sealed” in our temples are said to be “born in the [Abrahamic] covenant.” To be sure, our definition of that covenant is more expansive than the Jewish one, but the idea that the Abrahamic covenant has been replaced by something else is antithetical to our beliefs. Does the covenant still apply to Jews? Yes. Are they keeping all of its requirements? That would make for a fascinating dialogue topic.
I will be leading a tour to Israel in March 2012 for Morris Murdock Travel. For more information, please visit this link
I will be speaking at an LDS singles conference in Santa Barbara, CA on May 21
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