Judaism's Perspective on Duty and Modern World: RELG 204

This assignment examines Judaism's perspective on the concept of "duty" in the modern world, contrasting the viewpoints of Reform and Orthodox Judaism. The paper explores how these two schools of thought interpret the Torah, particularly in relation to contemporary issues such as feminism and Sabbath observance. It delves into the differing approaches to the Sabbath, analyzing how the Reform school questions the traditional definition of "work" and emphasizes the importance of recreation and individual convenience, while the Orthodox school maintains a stricter interpretation focused on family and religious obligations. Furthermore, the assignment discusses the impact of feminism on Judaism, highlighting the "duty discourse" versus "human right discourse" and illustrating how feminism has led to reforms within both Orthodox and Reform movements, particularly concerning the roles of women in religious practices and societal roles. The conclusion emphasizes the key differences in prioritizing worldly duties versus religious obligations and how this impacts interpretations of duty in the modern context, including Sabbath and the feminist movement.

Judaism perspective on “The Discourse of the Duty” in the modern world

Introduction
The dictionaries of the 21st century identify that “religion is a way of life”. Jew religion is no
exception to this. Reform and Orthodox approaches of Jew religion identify the Torah as a
guiding light to define the “righteous way of life” for them. However, we can identify some
contrasting facts about this belief. “The Orthodox School” considers Torah as a restriction
incarnated to save their souls from negative cultural onslaughts and other factors. The “Reform
School of the Thought” considers the Torah as the guiding force of life (Freud-Kandel, 87). This
difference in the approach of both the schools can be further identified by exploring the “history
of Feminism” and “No work on Sabbath Day” from the purview of Judaism.
Torah is a restriction or it is a regulation?
Both the schools agree to the fact that the teachings and Wisdom mentioned in the Torah
represent the “infinite wisdom of God, incarnated in the form of laws” (Gilman, 120). The
orthodox school considers the Torah as the supreme wisdom; this school believes that the words
of Torah can be compared with the water. For the retention of the water, we need an empty
vessel or we should have a humble mind. Reform school, on the other hand, considers this
blessing as “God’s will” that should be studied as infinite wisdom while adding the
contemporary doctrines to develop a humble and noble way for conducting life.
The difference between the opinions of the Reformists and the Orthodox Schools can be
understood with the help of an anecdote. The holy book says that after reaching the mount of
Sinai, “Prophet Moses” remained silent for an entire day before delivering the sermon of Torah.
The orthodox school says that Prophet did it because he was waiting for the weariness of the

long journey to cast away prior to the reception of “Holy Words” from the divinity. The
reformist school believes that it was a symbolic gesture where Prophet Moses was indicating that
Torah can be practiced only after overcoming the weariness of the mind and this is why they
should be interpreted in each era in accordance with the factors that are acting as a wrong
influence (Cohn-Sherbok, 394).
This difference of the opinion can be further elaborated with the help of the examples of “No
work on the Sabbath day” and “journey of feminism in Judaism.” The concept of “No work on
Sabbath day” can be interpreted in two ways; a fraction belonging to the reform school raised a
question about the definition of the “work”. According to them during ancient times individuals
were not doing the works of their choices because of various limiting factors. The concept of
“No work on Sabbath Day” was a way of promoting recreational activities in their life. Some
thinkers also connect Sabbath with the liberation from the captivity of worldly responsibilities
for a day and recreate oneself with an intention to celebrate the existence of God (Robinson, 85).
The Orthodox school, on the other hand, treats it differently, according to them, “No work on the
Sabbath day “is a law designed to keep the families together. Their interpretation of this law says
that “an individual should spend the maximum time of the day with their family because the
biological family of a person is a blessing from the side of God”. Some orthodox sects also
connect Sabbath with a holy assembly at a religious place with an intention to remember the
roots of the religion and the sacrifice of the ancestors. Most of the orthodox sects oblige the
condition of the holy convocation; however, there is a difference of opinions about the place of
the assembly. Some communities made it necessary to do a Sabbath in a religious place designed
for the community. Whereas a set of people suggests that it can be done in the confinement of
the house as well (Freud-Kandel, 84).

The fourth commandment describes the fact that work should not be done on the day of Sabbath,
however, the nature of the work is not described anywhere. The reformist Jews believe that the
absence of the description of the work leaves room for the interpretation. According to them,
Sabbath can be interpreted differently in an agrarian society where works and processes can wait.
In the present world where the time acts as the money and most of us are duty-bound to follow
the norms and requirements set by the job responsibilities. The concept of the “Day of Sabbath”
can be reexamined and an individual can follow it as per the convenience. Sabbath should be
practiced as another opportunity for recreation rather than a religious practice. The Rules of the
seventh-day Sabbath can be relaxed as per the feasibility of an individual.
The reform school of the Jew religion believes that anyone offering free services as an act of
Philanthropy should stop offering the services on the Seventh-day and focus more on family and
religious obligations during that stipulated period. However, regarding the designated work they
have a different outlook. According to them avoiding a designated work is equivalent to sin. The
same sense of duty which is applicable on the “Day of Sabbath” can be utilized to understand the
journey of Feminism under the purview of Judaism.
The feminist revolution under Judaism can be studied under the framework of “duty discourse”
versus “human right discourse.” The stand of Orthodox Jews is closer to the “duty discourse”
where they follow the rules ascertained in the religious books. For instance, according to the
conventional interpretation of the Jew religion, women cannot initiate a divorce. It was a
prerogative of the males. Human rights discourse, on the other hand, raises the issues related to
the changing roles of women in society.

Sixty years ago when the waves of feminism started hitting the modern world, every religion felt
its ripple effect. Feminism was an area where some drastic reforms came into existence. While
having a purview of Judaism we can broadly define two types of the changes. The first type of
change was direct changes. Believers of the orthodox system follow Halakha as their guiding
light on the issue. This sect introduced some reforms under the influence of feminism. The
primary focus of Orthodox Judaism was on improving the status of women in the culture of
prayers. They promoted female Rabbis; some rituals were eased out with an intention to increase
the participation of the females in the prayers.
Orthodox Jews also worked upon a certain redundant interpretation of the religious books where
the social status of females in a family was challenged. For instance, we can take the example of
Kevod- Ha-Tsibbur. This principle restricts women from reciting Torah on the day of Shabbat.
However, with a passage of time Orthodox Jews surrendered these principles by promoting the
concepts related to dignity and equality of the women. A commanding entry of the females at the
places of worship is a testimony of the changes that feminism brought from the perspective of
Orthodox Jews (Evan Kaplan, 263).
Reformist Jews, on the other hand, focused more on the life and interpersonal experiences of the
women. Many females wrote about the hardships related to the practice of Jewish values and
interpreted them for the modern societies in various publications with an intention to inspire
others. Reformist Jews supported the spirit of Feminism and most of their attempts of the
reforms are in synchronization with the changes introduced by feminism (R.Baskin, 393-94).
The waves of feminism occurred in the previous sixty years metamorphosed the religious life
and social stature within the family and conservative society for the Jew females.

Conclusion
The “sense of duty” as described in the modern world and “duty discourse” versus “human right
discourse” are the key areas inflicting a contrast in the viewpoints of the “Reformist School” and
“Orthodox school.” Reformist Judaism is focused more on interpersonal emancipation and
mainstreaming of the females in the wave of feminism. Orthodox school, on the other hand, is
more worried about their duties inside the “places of the prayer.” It is the same for the “day of
the Sabbath”. Reformists want to practice it while keeping their worldly duties as a priority,
orthodox, on the other hand, considers it as a duty towards God and their families.
Works Cited
Dan Cohn-Sherbok, Judaism: History, Belief, and Practice (Routledge 2003) 391-396 (Ch. 62
Revelation)
Dana Evan Kaplan, Contemporary American Judaism: Transformation and Renewal (Columbia
University Press, 2009) 249-257 (from Ch. 5 Inclusivity as a Social Value)
George Robinson, Essential Judaism: A Complete Guide to Beliefs, Customs and Rituals (Atria,
2015) 81-91 (from Ch. 2 Rejoice in Your Festivals)
Judith R. Baskin, “Women in Contemporary Judaism,” in Modern Judaism: An Oxford Guide,
Nicolas de Lange, and Miri Freud-Kandel, eds. (Oxford University Press, 2005) 389-400

Neil Gillman, The Jewish Approach to God: A Brief Introduction for Christians (Jewish Lights
Publishing, 2003) 115-128 (Ch. 8 God Reveals)
Miri Freud-Kandel, “Modernist Movements,” in Modern Judaism: An Oxford Guide”, Nicolas
de Lange and Miri Freud-Kandel, eds. (Oxford University Press, 2005) 81-92