Ruth Calderon’s Knesset speech has created more buzz around the Jewish world than any speech like it in the history of the State of Israel. Probably because nothing remotely like it has ever happened before. The unexpected, unprecedented, yet incredibly moving sight of a non-Orthodox woman passionately teaching Gemara in the Knesset has captured the attention of Jews everywhere. Most of the reaction has been extremely enthusiastic. I think it might turn out to be one of the most pivotal moments in the last 300 years of Jewish history.
As a religious people, we still haven’t figured out how to engage modernity. Since the mid-18th century we have been trying to figure out how Judaism should respond to the opportunities and challenges presented by the Enlightenment and Jewish political equality. To this end, we have created political Zionism and Haskallah, Reform and Reform’s counterpoint Orthodoxy, Historical Judaism, Conservative Judaism and a host of other movements and frameworks, each one intended to help us live Jewishly either in concert with, or despite, modernity. None of these approaches has proved completely successful, which is why there are so many Jews who are not connected to their roots, but each has made contributions, some of enormous historical import.
For the most part, the State of Israel has known only two of the models, Orthodoxy and secular Zionism. Both have contributed enormously to the strength and vitality of Israeli society and the rebirth of our people in its land. At the same time though, each is irremediably limited in its ability to forge a Jewish-Israeli identity that can carry the country forward. Even as we are eternally indebted to secular-Zionist ideology for creating and building the State of Israel, its weakening grip on successive generations of Israelis is well-documented and a cause of great concern. And while Orthodoxy can rightly claim credit for numerous important achievements, such as Israel’s living by the Jewish calendar in a meaningful way, and largely preserving Jewish tradition around lifecycle events, it has not — and by its internal rules frankly cannot — accommodate the thinking, the needs and the choices of most Israelis. As an Orthodox rabbi here in the States, I know only too well that the Orthodox community lacks the halachic tools and the theological leeway to satisfactorily address many people’s principled, ethical concerns around issues of universalism, intellectual honesty, and the religious inclusion of women and of gays. I obviously believe that Orthodoxy nonetheless has enormous contributions to make (through, for example, its joyful acceptance of the Divine will, its irrepressible enthusiasm for Torah study, and its willingness to be counter-cultural in its ethic of physical modesty), but like secular Zionism, it will not lead the Jewish people to redemption, at least not in the foreseeable future.
With the emergence of people like Ruth Calderon, however, and with the emergence of self-described “secular” institutions of classical Jewish learning such as Alma, and Elul and Bina, we are seeing a development that just might step into the breach. A new way of thinking and learning and behaving as a Jew in the modern world that can actually serve as a vital partner and ally of traditional Orthodoxy, living in dynamic intellectual and spiritual interchange with it, and with it weaving a net of Jewish life that will capture so many who might otherwise fall through the cracks.
It takes great courage of course to enter this kind of partnership and alliance, but the first signs of a willingness to do so were on display as Ruth Calderon offered her “shiur” (lesson) in the Knesset.
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