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Mazonet's Book Club
 One
People, Two Worlds: A Reform Rabbi and an Orthodox Rabbi Explore the
Issues That Divide Them
by Ammiel Hirsch, Yosef Reinman
The premise of "One People, Two Worlds"
was born by literary agent, Richard Curtis, who cajoled two
well-known rabbis, one Reform the other Orthodox, to engage in
discourse about the differences as well common ground between the
two ways of living Jewish. Thirty-nine emails postings were
exchanged between Rabbi Ammiel Hirsch and Rabbi Yosef Reinman from
January 21, 2000, to October 1, 2001.
Topics of discussion include views about the authorship of the
Torah; the question of who is to be considered Jewish;
homosexuality; same-gender unions; interfaith marriages; the role of
women; the ideal of Zionism; and the support of the State of Israel.
The Orthodox Rabbi Reinman is eloquent, passionate, and extremely
knowledgeable. He is neither apologetic, nor is he shy about what he
believes being Jewish is all about. When asked about his Chassidic
garb, the rabbi responds: "So why do I wear my long caftan? I do not
believe my religion requires it . . . I want to say that I am
different, that I want my life to be intensely Jewish, filled with
Torah and spirituality . . . I dress as I do because I want to be
identified with my own people."
The Torah, the rabbi declares, is the "absolute truth." And as to
the reform movement he unabashedly proclaims: "Orthodoxy will never
recognize Reform as a legitimate stream of Judaism, because it is
not." He does go on to say that the he "will never turn [his] back
on a single Reform or even a totally assimilated Jew. Such a person
is no less Jewish than Rabbi Moshe Feinstein himself."
However, as prevalent amongst the Orthodox, Rabbi Reinman, a
resident of Lakewood, New Jersey - which is home to one of the more
respected ultra-orthodox Yeshivot - remains loyal to the
"party-line." The rabbi insists that the life among the orthodox is
idyll, peaceful, and fulfilling, and that all Orthodox women are
happy in their roles as housewives and mothers, and willingly forego
adventures in the outside world. Additionally, when asked about the
known problems of child neglect, spousal abuse, dishonest business
dealings, and other failings that exist among the orthodox as they
do in any community, he chooses to downplay and whitewash those
instances. Percentage-wise, it is probably true that drug problems,
adultery, and mischief on all levels - is lower amongst the orthodox
communities. However, in my opinion, a much better and more
convincing assertion would claim that if one follows the orthodox
way of life, and obeys its edicts, it is most likely he or she would
be a decent, honest, and charitable human being.
Rabbi Hirsch is just as proud and passionate about his Judaism. His
belief in God, he says, is intuitive. The Torah is "the fundamental
place where Jews begin to search for truth," but he rejects the
notion of its divine source. He also discards the notion of
"absolute truth." Rabbi Hirsch writes: "Great evil has been
perpetrated by people who were convinced that they possessed
absolute truth. The implication of this belief is that all other
beliefs are, by definition, not true." The rabbi later states: "I
accept Orthodox, even fundamentalist Orthodoxy, as a legitimate
endeavor . . . If there are many pathways to truth - as tradition
states, seventy faces to the Torah - then it is conceivable that one
such pathway is fundamentalism."
So what does Rabbi Hirsh believe? He writes: "I believe in the
sanctity of the Jewish people. I believe in the holiness of the land
of Israel. I believe in God, and that God selected the Jewish people
for a divine task. I believe that all of our texts - beginning with
the Torah and unto this very day seek to define and refine what this
means. I believe that the Jewish task is to perfect the world under
the sovereignty of God."
Beautifully put, but what does it all mean? Define and refine so it
complements the ideals of pluralism, tolerance, inclusiveness,
acceptance, and any other liberal or political correct term.
Beautifully put, but abstract. Is it but a tactic to avoid taking a
stance?
Rabbi Hirsch's predisposition to value the view of academia over
Jewish sages is another inclination he shares with many Reform
rabbis and secular scholars. This is evident in the discourse
concerning biblical criticism as well as in an exchange regarding
the origin of the Passover Seder.
In summary, in "One People, Two Worlds" both rabbis tout their
ideals with conviction and an arrogance of those who are in the
"know." Both, despite Rabbi Hirsch's denial, believe they possess
the "absolute truth." While Rabbi Reinman sees Torah as the ideal,
Rabbi Hirsch reveres pluralism and tolerance. Both rabbis "take off
their proverbial gloves," in their attempt at a frank discourse, but
for the most part they keep the exchange respectful and civilized.
"One People, Two Worlds" is a fascinating glimpse into the worlds of
the diametrically opposed streams of Judaism. Though the "caliber"
of rabbis in term of knowledge and scholarship is conspicuously
uneven and sets one side at a disadvantage, it is an enjoyable and
illuminating read.
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