Why Open Orthodoxy Is Not Orthodox David Rosenthal Rav Aharon Feldman 9780692727041 Books
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Since 1997, Open Orthodoxy, through its institutions, Yeshivat Chovevei Torah and Yeshivat Maharat, has ordained over 100 students, most of whom serve in positions throughout America. It is often viewed as—and claims to be—a branch of Orthodoxy. However, the truth is far from this. Citing countless statements from the leaders and disciples of Open Orthodoxy, this book shows beyond a shadow of a doubt that this movement is not Orthodox and, in fact, seeks to undermine Orthodoxy. “…Open Orthodoxy is a movement which poses as Orthodoxy, with teachers who pose as halachic authorities and students who pose as Orthodox Rabbis.” -From the Foreword by Harav Aharon Feldman
Why Open Orthodoxy Is Not Orthodox David Rosenthal Rav Aharon Feldman 9780692727041 Books
This book does an excellent job documenting how "Open Orthodoxy" is far outside the boundaries of Orthodox Jewish thought, which highlights the key point: the issue is transparency, not heresy. Calling yourself Orthodox when you're not is misleading to congregants. Furthermore, OO institutions have now erased the term "Open Orthodoxy" from their literature, calling themselves "Modern Orthodox", which is even more misleading."Modern Traditional" would be a better name for this movement, as they are to the left of the Union for Traditional Judaism movement.
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Why Open Orthodoxy Is Not Orthodox David Rosenthal Rav Aharon Feldman 9780692727041 Books Reviews
Clearly sets out how this splinter movement has branded itself as something it is not. Heavily sourced. Definitely fitting for someone with minimal to average knowledge. Would also be a good companion to someone who knows how to learn, as it points the way to key teshuvas and articles that contain errors in learning or translation.
Possibly the best part is the preface, written by Rav Feldman, which offers an astute analysis of this movement's principle leaders, from the perspective of Chazal. Not that I am qualified to "evaluate" or review R' Feldman's essay, but I found it moving personally and appreciated his pshat in the aggadata that he applies to the leaders of Open Orthodoxy.
Unfortunate that this book had to be written. Countries that call themselves things like "the democratic people's republic" aren't democratic or republics. So too with open"Orthodoxy". I was very saddened by this book but am glad that it was written. I knew one of the founders of this "movement" years ago and am saddened by what he has become. Very important that this be read by anyone who is thinking of hiring one of their graduates so that they aren't mislead by the word "Orthodox" in Open Orthodoxy. Hashem yirachem.
Open-orthodoxy is oxymoronic and is extremely dangerous especially for non-educated Jews. If one wants [R"L"] to label oneself reform, so be it. That is, most people already know reform is not traditional or authentic Judaism. But don't call yourself something you are not. There is nothing orthodox about 'open-orthodox'. Which means to say, open-orthodox is non-traditional and inauthentic Judaism. As a great man said, it is akin to calling yourself American but not believing in the American flag or the US constitution.
Important book. Needs an index, if it still doesn't have one.
Here is a pop quiz. Who wrote the following sentences a Reform rabbi in 1840, a Conservative rabbi in 1950, or a Reconstructionist rabbi in 1960?
“The Torah seems to have evident signs of being an edited work which makes use of multiple sources and contains layers of redaction.”
“Abraham and Sarah are folkloristic characters; factually speaking they are not my ancestors or anyone else’s.”
“One may … acknowledge the evolutionary nature of the Bible’s composition, one may … recognize the…findings that indicate the Pentateuch’s multiple authorship, while still believing (in a theological sense) in the divine unity of the Torah...
“It is possible, then, to accept that the Torah in its current form is the product of historical circumstance and a prolonged editorial process…”
“The Rabbis reject his [Moses’] judicial views as conservative and archaic.”
“Avraham’s willingness to sacrifice Yitzchak went too far…he has become utterly unrecognizable, losing his essence, his moral intuition.”
“It was God who failed the test here [in the Akeidah].”
These assertions sound eerily similar to those espoused by leaders of the groups that have splintered off of traditional Judaism over the past several hundred years. Unfortunately, these words, and numerous similar others, were in fact authored by the leaders of a brand new splinter group; by the Talmud department chair, faculty member, board member, journal editor, and Director of Spiritual Development of Open Orthodoxy’s Yeshivat Chovevei Torah (YCT) and Yeshivat Maharat.
YCT and Open Orthodoxy were originally presented to the Orthodox community as a movement dedicated to retrieving the Modern Orthodoxy of the 1950s. Rabbi David Rosenthal’s 275-page, well-documented book, Why Open Orthodoxy Is Not Orthodox, demonstrates that this is no longer (and may never have been) the case. One who reads the numerous quotes of assertions by Open Orthodox rashei yeshiva, faculty members, board members, and students cited by Rosenthal can only conclude that Open Orthodoxy is the newest splinter movement to defect from traditional Judaism.
Rosenthal’s book is not an academic work. It is not a scholarly analysis of the movement’s history, it does not consider the sociological underpinnings of the movement, and it does not look to offer sophisticated analyses of the contentions that it rebuts. It does one thing, but it does it remarkably well It demonstrates, using the written words of YCT’s and Yeshivat Maharat’s leaders, faculty, and students, that the beliefs of many within Open Orthodoxy to a large degree align with those of the Conservative and Reform movements and not with those of traditional Judaism.
Aside from focusing on issues regarding yesodei emunah, Rosenthal devotes several chapters to topics including homosexuality, feminism, sexuality, ecumenicalism, and biblical interpretation. Regarding each topic, he shows that the approaches advanced by Open Orthodox proponents align not with that of traditional Judaism but rather with that of the contemporary zeitgeist. Regarding homosexuality, for example, one YCT musmach is quoted as celebrating the Supreme Court decision compelling states to recognize same-sex marriage with the proclamation, “Mazel Tov, America.” Another informed his readers that the Torah does not oppose gay marriage, but actually favors it. A third compared the “miracle” of the passing of same-sex marriage legislation to the miracle of Chanukah. And a fourth published an article in a major news outlet condemning legislative efforts to protect religious adherents from being forced to participate in same-sex marriages as “sacrilegious and offensive” to himself as “an Orthodox Jewish man and a rabbi.”
In the chapter regarding biblical interpretation, we are enlightened by Open Orthodoxy’s leaders regarding the progressive method through which to view the Biblical figures. No longer must we make use of the reverence that traditional Judaism has for millennia applied when reflecting on the Avos, the founders of yahadus. In fact, we discover, Abraham was a neglectful father and failed the test of the Akeidah; Jacob was emotionally paralyzed; Moses was a confused philosopher and failed leader; and Korach’s egalitarian approach was actually correct. If the reader is not shocked enough, he can read further and discover that, according to an article posted on Yeshivat Maharat’s website, Sarah was sexually exploited by Abraham.
Rabbi Rosenthal has provided the Orthodox community with a great service in exposing the tremendous dangers posed by Open Orthodoxy. Anyone who takes the future of Orthodox Judaism seriously would be well-served by reading the book in its entirety.
Use of actual statements and direct quotes avoids any criticism of improper understanding. If the quotes are correct (I have no reason to doubt authenticity) then the name "Open Orthodoxy" should be changed to something else. Diversions and alterations are nothing new in Orthodoxy, but the leaders of such alternate and modified views had the decency to use a new name. The group that runs "Open Orthodoxy" should have the same presence of mind and use a new name.
This book does an excellent job documenting how "Open Orthodoxy" is far outside the boundaries of Orthodox Jewish thought, which highlights the key point the issue is transparency, not heresy. Calling yourself Orthodox when you're not is misleading to congregants. Furthermore, OO institutions have now erased the term "Open Orthodoxy" from their literature, calling themselves "Modern Orthodox", which is even more misleading.
"Modern Traditional" would be a better name for this movement, as they are to the left of the Union for Traditional Judaism movement.
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