May 05/07 — Parashat Emor: Plurality of Ideas and Unity of the Jewish People

Commentary by Chazzan Aníbal Mass

One of the consequences of the destruction of the Temple in Jerusalem was the loss of the authority and importance of the Kohen. With the termination of ritual sacrifice—in which the Kohen had played an integral part—the role evolved into that of rabbi (teacher) and scholarly interpreter of the Laws. But even in the time of the Temple there was a certain competition between the Kohanim, represented by the Tz’dukim (Sadducees), and the P’rushim (Pharisees), the exhibitors and teachers of the tradition. It is possible that the priest, Tzadok, originated the word Tz’dukim, while the word P’rushim makes reference to the fact that its followers and members were “parshanim” or “interpreters” of the Writings.

The Tz’dukim were considered the “authorized” guardians of the Law. They were governed by their traditions and interpretations, which they zealously upheld and considered to be their exclusive domain. On the other hand, although the P’rushim adhered to the hermeneutic principles (rules for the interpretation of the Sacred Texts), they allowed greater participation of the individual intellect. The Tz’dukim were considered the sole possessors of “truth”, while the P’rushim, relied on their dialectical methodology to search for that truth. The Tz’dukim generally followed the literal meaning of the word of the Torah, while the P’rushim were devoted to the investigation and search for some deeper meanings of the Divine message.

This happened because Jewish tradition allows different approaches through the promotion of study and analysis as well the encouragement of intellectual discussion. But passionate discussion can lead to major differences of opinion and serious divisions.

In a later time, the Karaim (there are still people in Israel who claim to belong to this group) also insisted on a literal reading of the Torah. For example, the biblical instruction to place tzitzit—ritual fringes—on the four corners of our garments, gave origin to the tallit, the prayer shawl. The Torah says about the tzitzit: "and you will see them and you will remember all the Mitzvot of God". The Rabbis deduced from the words “you will see” that the tzitzit should be worn when one can see, when there is natural light, which is to say by day only. For the Karaim, the words “you will see” suggested that it is necessary to place a tallit in a visible place in the synagogue, on a wall for example, so that all can see it and the Mitzvah is fulfilled.

In our days, attempts to change key traditions in Jewish life have caused serious confrontations among different groups in the Jewish world. In North America, where Jews are identified with diverse movements of Judaism, this issue has once again affected the sensibility of members of the community. In spite of the existence of theological diversity, which is very important and of great significance among the different ideologies, questions like “who is a Jew?”, “circumcision: yes or no”, “divorce without a get”, “same sex marriages”, sometimes provoke candid reactions.

Judaism always supports a climate of free thought in an atmosphere of constant questioning of traditions and ideas. But, at the same time, it insists on certain uniformity in daily behaviour, in “Halacha Lemaase”, in key issues, and this has allowed us to sustain an historical continuity of the Jewish Identity for centuries. This was a reality even when didn’t have our own land and we were dispersed in different countries.

So, how do we avoid irreparable divisions between ideologies while upholding Halacha and introducing new ideas? How do we maintain our commitment to Judaism in the face of potential changes that will affect us as individuals and as a people while allowing innovations that are relevant to current issues? Can we have diversity in action and observance and at the same time have a common identity?

The way that we answer these questions will be key to understanding what kind of Judaism we will pass on to the next generation. But one thing is clear to me: nobody can afford to remain indifferent.

Shabbat Shalom.