Changing to Meet the Challenges of the Age; On the One Hand, On the Other Hand

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Judaism underwent a massive transformation as a response to the destruction of the Temple; from a Jerusalem-based, Cohen-led, sacrificial worship to a diasporic, rabbi-led, prayer-based worship. Judaism has changed and transformed throughout our history, as, of course, our founding rabbi understood so clearly.[1] The example most on my mind is the Eruv.[2] Reading the Torah and texts from the Second Temple period it’s clear carrying was absolutely prohibited on the Shabbat. By the time Rabbinic Judaism comes into formation, with the codification of the Mishnah, a complex legal mechanism exists whereby connections across courtyards and otherwise allow observant Jews to carry from one house to another. Remarkably there is very little justification of this clearly new arrival in Halachah. The rough edges of transformation have been sanded down over time. But the intent is clear. The word Eruv means ‘intermingle.’ Rashi says the Eruv is the way in which neighbours in a courtyard should be “MeEurovim - comingled, each appeasing each other.” The Ritba says Eruv allows for a “Tarovet – complete mixing together – and love.”[3] The perceived need to foster interconnectedness and fellowship results in a transformation of Halachah as one modality of observance – the Temple – is no longer capable to holding together Jewish community.[4] Our ability to come together in fellowship on Shabbat is deeply important. And Judaism has changed and even thrived as a result of bravery and transformative creativity which has allowed that to happen.

On the other hand, Jewish history is full of those who thought Judaism would be compatible with adaptations and accretions and those pathways have ended in a loss of Jewish commitment.

Judaism adapts to changing circumstances; it always has and always will, but there is a danger in chasing after even genuine crises that are, in the context of the 3,000 year long journey of our people, passing. It’s too early to tell whether it is better to risk over-adapting or under-adapting. It’s always too early to tell. Judaism is the pursuit of that which is beyond the passage of time, it cannot bend to the will of time, all the time.

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[1] See particularly, A Tree of Life, L. Jacobs, 1984.

[2] Actually, three related Halachic transformations. I’m focussing here on Eruv Chatzerot.

[3] See https://www.sefaria.org/sheets/237041.17?lang=bi for a range of sources.

[4] In ultra-orthodoxy, of course, where transformation in the early Rabbinic period is acknowledged, it is acknowledged as vesting only in a Sanhedrin of equal number and wisdom as the great gatherings of the first centuries of the common era.