The International Rabbinic Fellowship -- A New Orthodox Rabbinic Association
In general terms, there are two models of rabbinic authority. The first suggests that rabbinic authority is hierarchal; it is vertical, emerging from the top down. This model would have rabbinic authority consolidated into the hands of the few, with key decisions being made by a small group. This group is generally comprised of roshei yeshivah, rabbis who live in the world of the beit midrash, the halls of Torah study. They, and they alone, are deemed to have the knowledge and expertise to render halakhic decisions.
To be sure, there are benefits to this model. Centralizing power can serve as a corrective for halakhic decisions that are simply beyond the pale, and can give the sense of orderliness to the halakhic process.
Nonetheless, we view this model as dangerous to the religious vitality of the halakhic community, and inimical to the best interests of the Jewish people. Whenever power is invested in the few, it is especially vulnerable to unhealthy authoritarianism, self-righteousness, and delegitimation of opinions of those not part of the inner circle. These are not merely theoretical concerns; these are unfortunate realities that are evident today in Israel and the diaspora.
Additionally, the consolidation model of rabbinic authority can instill fear in the hearts and minds of other rabbis. They may feel intimidated and unable to speak their minds and hearts. They worry about being discredited by the “powers that be”, and may deem it wiser to keep silent than to voice their own honest opinions.
When rabbis are fearful to speak their minds and hearts, this results not only in an intellectual paralysis, but also an ethical, and sometimes emotional paralysis. This occurs as one is unable to fully open-up and express his deeper struggles. For example, how do we live in a world of gender equality and keep our unwavering commitment to Torah? How do we keep our faith in the face of tragedy? How do we understand ancient halakhic texts in light of modern realities and sensibilities? How can we address burning issues that face our community by examining a diversity of halakhically valid approaches? These questions, and others like them, must be asked honestly, and should not be stifled in any way. If we are to have a vital, living Orthodoxy, we need to have the courage and honesty to engage in discussion and debate in a spirit of intellectual freedom, mutual respect, and sincere desire to attain the ideals of Torah.
The alternative and preferred model of rabbinic authority is one in which that authority is not consolidated into the hands of a few, but proliferated into as wide a circle of responsible rabbis as possible. In this model, the role of the rosh yeshiva is not to control his students, but to empower them to think for themselves, to assume responsibility, and to act on their own. This is a model similar to a parent teaching his or her children. The task of parents is to give their children tools; what they do with them is very much the decision of the children themselves.
This model of rabbinic authority is not vertical but horizontal, with rabbis being entrusted to do the things rabbis do – amongst them, to listen to their constituents, hear their concerns and with their rabbinic authority and Torah knowledge, respond and lead accordingly. Of course, even in this model, at times, rabbis must know to seek out more experienced, more senior rabbis, and yes, the knowledge of the rosh yeshivah. But what sets this model apart is that the local rabbi is encouraged to have the autonomy to think for himself and to take direct responsibility for his congregation and community.
There is an obvious advantage to this more grassroots, inclusive model. Here, the rabbis in the field who are “in the trenches”, are uniquely able to understand the conditions as they surface in their communities. Understanding the circumstances is critical in making rabbinic/halakhic decisions, and only the rabbi who lives day in and day out with his community can fully appreciate the nuances of a situation as it arises. When young rabbis in the field would ask Rabbi Soloveitchik questions, he would invariably respond “what do you think?” He wanted community rabbis to grapple with problems, to think for themselves; he was available to help guide the rabbis, but did not wish to usurp responsibility from them.
The growing trend in the world, especially the religious world, is to defer to others rather than to think for oneself. Religious “authority figures” have arisen in various religious communities, demanding a cult-like obedience from their followers. The Modern Orthodox community is not immune to this phenomenon.
It is in order to stand up to this troubling trend that the IRF has been established. There is a need, a crying need, for an organization that allows its rabbis to think for themselves; an organization that creates safe space where rabbis are not looking over their shoulders, afraid to speak their minds and hearts. The IRF is a fellowship of Orthodox rabbis in which we openly and honestly can share issues in the rabbinate, where our goal is not only to offer answers but to listen and allow for the questions to be heard.
Perhaps the most publicized manifestation of the difference between these two models of rabbinic authority is the issue of conversion. One model would have conversion controlled only by a relatively small group that adopts a set of standards—generally the narrowest and strictest available within halakhic literature. The broader model would keep conversion in the hands of the local rabbis. In many ways, they are much better equipped to handle conversions as they, unlike central rabbinic courts, have a far better knowledge of the convert and the community and situation they are in. And they know when the best way may be the strictest approach and when it might not. The Talmud said it best: “ein ledayyan ela mah she-einav ro-ot”, the rabbinic judge must make decisions based on what his own eyes see i.e. on a direct understanding of each particular situation, on an awareness of the full range of halakhic options that can be applied to each situation.
It has been suggested by some that local rabbis should not handle conversions as they can be compromised by congregants or community members who would pressure them to do improper “quickie” conversions. This is a slander against the integrity and moral courage of community rabbis. Moreover, if this argument is to be given credibility, then rabbis should not be overseeing other rites, like marriage, which can involve even more complicated decisions than conversion. Will this, too, be taken out of their hands and transferred to a new rabbinic bureaucracy? Being a rabbi entails having the ability to say yes when one can, and having the integrity to say no when necessary. Being ordained means that the rabbi has been authorized to take the tools learned in the study hall and act with honesty and full yosher.
There is another great advantage to rabbinic influence being proliferated among community rabbis. It is the rabbi in the field who interacts constantly with the larger community. As such, he is more sensitive to the needs of Jews regardless of their affiliation, commitment or background. Indeed, because of his daily interactions with a broad spectrum of the population, he is in a position to be more aware of the challenges confronting society and the world at large. The community rabbi develops sensitivity to the needs of the poor and homeless; empathy for victims of injustice and oppression; concern for humanity and for the environment. While focusing on the needs of Am Yisrael, the community rabbi also comes to understand that Torat Yisrael teaches commitment to all human beings. Our motto ought to be that while we are Orthodox rabbis, we are rabbis for all Jews, and, for that matter, for all those of whatever background who seek out rabbinic help. Embracing universal issues may be the pathway through which large numbers of our people may find a point of entry into Jewish identity, Jewish consciousness and Jewish commitment.
It is clear that there is a need for the IRF. In April 2008, a group of 75 rabbis gathered for open discussion on a variety of issues. Sitting around tables arranged in a large square, no one was lecturing, no one was talking down. Senior rabbis remarked that they had never been to a rabbinic gathering as riveting, as inviting and as open as this one. In an extraordinary moment, virtually everyone raised their hands to declare that conversions should remain in the hands of the local rabbi and not in the hands of a centralized rabbinic bureaucracy. At this conference, American rabbis upset by the increasing hierarchal approach in the Modern Orthodox community, were joined by leading Israeli rabbis who expressed similar concerns about the hierarchal Israeli chief rabbinate.
This Fellowship is a broad coalition of like-minded Modern Orthodox rabbis who represent the broad spectrum of the Modern Orthodox community. They are from Yeshivot such as Yeshiva University, Yeshivat HaMivtar and Yeshivat Chovevei Torah. Many are members of other Modern Orthodox rabbinic organizations as well.
We are proud that the Fellowship, which already has about 150 members, reads like a roster of the who’s who in the Modern Orthodox rabbinate. These rabbis seek an atmosphere of Torah learning in a safe space of growth and empowerment.
With so many rabbis having come to the conference and so many more signed up, it is clear that the IRF is filling a void. We are energized in our commitment to an approach to rabbinic leadership that eschews the consolidation of rabbinic power into a few hands; that moves away from a hierarchal and authoritarian rabbinate. The International Rabbinic Fellowship promotes an Orthodox rabbinate that thinks, challenges, resolves and acts without fear, openly and honestly, not only for the benefit of the Orthodox community, but for all Jews and all of humankind.
Orthodox rabbis who wish to join the IRF and laymen who wish to support the IRF are invited to contact either of us: mdangel@jewishideas.org; aweiss@yctorah.org. If we will all come together to strengthen the kind of Orthodox Judaism represented by the IRF, we will achieve great things.
