Classic Judaism

Classic Judaism represents the pre-Enlightenment tradition of classic Jewish thought. Classic Jewish thought is grounded ideologically in the work of the Tannaitic and Amoraic periods and practically in the mimetic tradition of Jewish practice. However, the Haskalah challenged the traditional Jewish world creating, especially in Ashkenaz, a welter of modern denominations. When used as a proper noun, Classic Judaism after the proliferation of multiple variations seeks to recover the original tradition by recapturing predenominational modes and forms.
History
In the Middle Ages, Judaism knew midrashic expressions (Rashi), rationalist expressions (Maimonides and Abraham Ibn Ezra), and mystical expressions (Nachmanides and Yosef Karo). In the late Middle Ages, Judaism knew the mitnagdim with their educational emphasis (Vilna Gaon), Hasidism with its ecstatic emphasis (Baal Shem Tov), and the Musar movement with its ethical emphasis (Israel Salanter). Thoughout, Judaism knew regional differences between Ashkenazic, Sefardic and other communities. In each case, what held them together as Jewish was their devotion to halakha.
When the British Industrial Revolution teamed with the French Enlightenment and began their slow but inexorable march around the globe, they arrived first in Germany, then in Eastern Europe. Everywhere the combined forces went, the effect was to undermine traditional societal structures—the Jewish along with all others. German Jewry responded by saying that the way to preserve Judaism under the onslaught was to remake the halakha, thus beginning Reform Judaism. In Eastern Europe, the resp—onse was that the way to preserve Judaism was to freeze the halakha, and thus, when the Hatam Sofer said that anything new is forbidden by Torah, Orthodoxy was born. Never before was there a movement in Judaism that said halakha must be consciously changed, and never before was there a movement in Judaism that said any novelty is forbidden.
On both sides, the new denominationalism skewed the halakha. What previously had been the glue was now the object of contention.
Post-enlightenment Manifestations
A few, like Samson Rafael Hirsch and David Hoffmann (Orthodox), and Saul Lieberman, Louis Ginzberg, and Louis Finkelstein (Conservative), working from deep within their respective movements, serve as inspiration for those who seek to recapture the halakhic mode and style of Classic Judaism. And that portion of Sefardic Judaism that has yet to come under the influence of denominationalism still provides an excellent contemporary window into Classic Judaism.
Classic Judaism has also become the sought after raison detre of the Canadian Yeshiva & Rabbinical School, which has been established in order to provide a training ground for rabbis interested in its perpetuation. As such, the Yeshiva attempts to capture the principles of predenominational Judaism.
Philosophy and Principles
A. Classic Judaism represents the quest for everlasting Judaism, the modern continuation of pre-denominationalism, continuity rather than change. It represents a definitive hashkafa, worldview, that among other things:
:* that which is permanent and is to remain permanent in the Covenant—"the word of our God which endures forever" (Isaiah 40:8)—is always primary.
:* sees Judaism as always having embraced scientific observations, recognizing that secular knowledge can enhance Torah understanding
:* sees Judaism as always having allowed for natural development within the system
:* recognizes that Jews have always adopted, within the confines of modesty, contemporary garb
B. Classic Judaism stands for a Judaism that is orthoprax in the classic sense of the word, to do right; that is, teaching, absorbing and practising halakha. It represents a definitive hashkafa, worldview, that among other things:
:* recognizes that Torah is interpreted through the rabbinic sages and that halakha has a history that can be observed and tracked
:* believes that God demands of every Jew a vast array of responsibilities mitzvot, and one is not free to selectively take what one wants and leave the rest
:* is inclusive where it can be, but not where halakha disallows
:* realizes that having a sense of the Chosen People is the first essential step toward a life of mitzvot
:* recognizes that sacrifice (korban) was in Temple times the means to draw near to God and achieve expiation, and that reciting the sacrifices now embodies these ends
:* yearns for rootedness and authenticity, thereby treasuring and seeing the need to preserve, teach and spread the traditional, three-times-daily worship at the properly appointed times as a primary road to meaning and spirituality
C. In a modern Jewish world characterized by denominationalism, Classic Judaism is for a sense of common Jewish destiny. It represents a definitive hashkafa, worldview, that among other things:
:* is for the unity of the Jewish people, for the dignity of every human being, and for fostering peaceful relations with Christianity and Islam
:* recongnizes that Judaism has always spoken in many (even contradictory) voices
:* sees Judaism as powerful, not only with nothing to fear from engagement with other religions and ideas, but also as having a dynamic contribution to make to contemporary society
:* believes in the rebirth of Israel and prays for its welfare
View of Halakha
According to Classic Judaism, Halakha can be understood as the product of the best human understanding of the Commanding Will of God. It answers the question, "What does God require of the Jewish people?" This means that halakha is in every case the law of the Jewish people and attaches itself to every Jew by virtue of his or her membership in the Jewish community. Therefore, an individual is not free to select what one wants and leave the rest.
The specifics of Halakha are derived from Torah (the Written Law), but decisions are not made based on Torah. Rather, one needs to consider the entire corpus of Jewish jurisprudence from Torah until today (the Written and the Oral Law). This means that , or halakhic questions, must be answered on their merits as part of an interlinked halakhic process and not on some predilection for stringency or leniency. It also means that it has never been traditional procedure to try to satisfy all positions.
Society needs to be able to depend upon the proper actions of others and not have it left to personal whim. Therefore, Classic Halakha regards one who is commanded and does to be superior to one who does without being commanded. Halakha is the way to strive toward and perpetuate a more moral and holy society. Thus, process entails purpose, and Judaism becomes more than observance only.
The halakhic process is predicated on a belief in a divine, eternally valid Torah (Torah min ha-shamayim) interpreted by each generation's rabbis steeped in Torah learning and observance. As the existing halakha is analyzed to determine how it applies to new situations, the results might be proclaimed in a (a decision given in response to a halakhic question), but this would not imply that the t'shuva enacted something that had not previously been valid. That is, the halakhic process is primarily judicial, not legislative. Cases deal not with broad issues but with specific questions that arise from within actual situations. The halakhic process neither "enacts" nor "changes" the law; though, by "uncovering what the law is found to be," it allows for gradual natural development within the system, and a history of halakhic application can be observed and tracked. But, while halakha is not legislated by a committee or a vote, a specific t'shuva by any given rabbinic authority depends upon the acceptance of an observant Jewish community.
View of Aggada
According to Classic Judaism, Halakha and Aggada constitute two sides of the same coin. "Study Aggada—you will thereby come to know the Holy One, Praised be He, and hold fast to G-d's ways"; that is, Halakha. The search for meaning behind our customs and laws enhances observance.
View of Minhag
"Custom is to society what law is to the state." While the hold of custom on the people is great, according to Classic Judaism, when differences arise, law (Halakha) can take precedence over custom (Minhag). Therefore, when making legal decisions, where Minhag is more restrictive than required by Halakha, the former may sometimes be found to give way to the latter.
Footnotes

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