One of the excuses the OP use to justify their lifestyle is that they find meaning in the actions they do. In other words even though we dont subscribe to the dogma, we find at least some of Judaism's rituals and practices meaningful so we keep them anyways.
But of course this is no longer Orthodoxy and it is not even Conservative Judaism. Both these movements *officially* believe man is OBLIGATED to follow rituals. You do them whether or not you find meaning in them. If you can find meaning in them then great! But if not you still do them because you have to.
The OP mindset I've described is much closer to the philosophy of Reform Judaism. Reform Judaism believes man is not obligated to follow Halacha and that Halacha is entirely man made. However, Reform Judaism sees value in keeping the rituals which furnish us with meaning while dropping the ones that don't.
My mindset and the mindset of many OP'ers especially those who skip the "less meaningful" rituals (e.g. praying every day, washing hands before bread, wearing tzitzit) is really some form of Reform Judaism.
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I agree - who ever said Orthopraxy was some form of Orthodox or Conservative Judaism? In terms of observance, though, the Orthoprax are by definition similar in observance to the Orthodox. Since so many of the so-called "Orthodox" have complicated, conflicted motivations for their observance, I don't know if it's productive to spend much time differentiating between the Orthodox and the Orthoprax.
I don't know if it's productive to spend much time differentiating between the Orthodox and the Orthoprax.
I mean in terms of assigning the Orthoprax into groups. The Orthoprax may be technically closer to Reform, but most wouldn't feel all that comfortable in a Reform synagogue.
> One of the excuses the OP use to justify their lifestyle is that they find meaning in the actions they do. In other words even though we dont subscribe to the dogma, we find at least some of Judaism's rituals and practices meaningful so we keep them anyways.
Maybe for you. While it’s true that I find some rituals meaningful or pleasant, if I wasn’t married I’m pretty sure I’d be completely not frum by now – at least in private. I doubt I’d be making myself Shabbos meals, or going to shul, probably not even keeping much kashrus. I do all of these things because it’s not really that much trouble, my wife wants it, and it’s what I’m used to anyway.
Meaning? Every Friday night I ask myself what I’m doing when I bentch my kids, why I’m performing this ridiculous ritual to ask a non-existent God to bless my kids to be like our mythical ancestors, people who likely also never existed. I do it because it makes my wife happy and is part of the culture I grew up in and live in. Not because of any high-minded ideal of finding meaning in it.
G*3, I think the term "meaning" should be replaced or expanded to include additional reasons, such as yours, for continuing partial observance. Maybe the term "benefit" is better. You may not find meaning in the Shabbos rituals, but you find benefit in making your wife happy. I enjoy relaxing on Friday night without worrying about paperwork, electronic interruption or preparing for work and school the next day. That may not be meaning, but it is a benefit.
OP is Reconstructionist Judaism by another name.
I know plenty of essentially OP people who go to shul because they like it, and have shabbat meals because they find it meaningful. It's that type of person I'm referring to.
they're philosophically the same though....
You’re right, “benefit” or “utility” would be a better word than “meaning.” I agree, Shabbos has its good points. The question is are the benefits of Shabbos – relaxation, nice formal meals with friends and family, lack of electronic and work distractions – worth the cost of losing a day’s productiveness and being severely limited in your leisure activities.
In themselves, no (and I could have the meals even if I did away with the rest). But add some other benefits - making my wife happy, nostalgia for my childhood, fitting in with my community – and the benefits outweigh the costs.
Therer are no Conservative, Reform or Reconstructionist Jews. There are only Conservative, Reform and Reconstructionist Rabbis who have attended their respective seminaries and are very well versed in Torah, Talmud and Medresh. Many of them are excellent pastoral clergymen(women) which is what a rabbi should be, first and foremost. Nobdy asks me what I do in private. Rituals are the business of nobody. At the advanced age of 65 I still sucumb to communilty pressures and expectations. I fasted all day on Yom Kippur but I did have a coffee from my Keriug which got me thought the day. I am still viewed as Orthodox.
This, of course, assumes that you include within the Orthoprax those who do not necessarily keep all halachos, which leads inexorably to the Orthoprax definition controversy. There are those who I have run into who do not believe in Orthodox dogma yet are careful to keep all rituals, at least within lax halachic parameters. I do myself like referring to those who look Orthodox, even if they do not actually keep everything, as Orthoprax. But some might argue that their Orthoprax are very far from Reform.
"to be like our mythical ancestors, people who likely also never existed."We all have ancestors. And it seems that they were quite special seeing the descendants they produced.
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