One People, Two Worlds: A Reform Rabbi and an Orthodox Rabbi Explore the Issues That Divide Them  by Ammiel Hirsch, Yosef Reinman

The premise of "One People, Two Worlds" was born by literary agent, Richard Curtis, who cajoled two well-known rabbis, one Reform the other Orthodox, to engage in discourse about the differences as well common ground between the two ways of living Jewish. Thirty-nine emails postings were exchanged between Rabbi Ammiel Hirsch and Rabbi Yosef Reinman from January 21, 2000, to October 1, 2001.

Topics of discussion include views about the authorship of the Torah; the question of who is to be considered Jewish; homosexuality; same-gender unions; interfaith marriages; the role of women; the ideal of Zionism; and the support of the State of Israel.

The Orthodox Rabbi Reinman is eloquent, passionate, and extremely knowledgeable. He is neither apologetic, nor is he shy about what he believes being Jewish is all about. When asked about his Chassidic garb, the rabbi responds: "So why do I wear my long caftan? I do not believe my religion requires it . . . I want to say that I am different, that I want my life to be intensely Jewish, filled with Torah and spirituality . . . I dress as I do because I want to be identified with my own people."

The Torah, the rabbi declares, is the "absolute truth." And as to the reform movement he unabashedly proclaims: "Orthodoxy will never recognize Reform as a legitimate stream of Judaism, because it is not." He does go on to say that the he "will never turn [his] back on a single Reform or even a totally assimilated Jew. Such a person is no less Jewish than Rabbi Moshe Feinstein himself."

However, as prevalent amongst the Orthodox, Rabbi Reinman, a resident of Lakewood, New Jersey - which is home to one of the more respected ultra-orthodox Yeshivot - remains loyal to the "party-line." The rabbi insists that the life among the orthodox is idyll, peaceful, and fulfilling, and that all Orthodox women are happy in their roles as housewives and mothers, and willingly forego adventures in the outside world. Additionally, when asked about the known problems of child neglect, spousal abuse, dishonest business dealings, and other failings that exist among the orthodox as they do in any community, he chooses to downplay and whitewash those instances. Percentage-wise, it is probably true that drug problems, adultery, and mischief on all levels - is lower amongst the orthodox communities. However, in my opinion, a much better and more convincing assertion would claim that if one follows the orthodox way of life, and obeys its edicts, it is most likely he or she would be a decent, honest, and charitable human being.

Rabbi Hirsch is just as proud and passionate about his Judaism. His belief in God, he says, is intuitive. The Torah is "the fundamental place where Jews begin to search for truth," but he rejects the notion of its divine source. He also discards the notion of "absolute truth." Rabbi Hirsch writes: "Great evil has been perpetrated by people who were convinced that they possessed absolute truth. The implication of this belief is that all other beliefs are, by definition, not true." The rabbi later states: "I accept Orthodox, even fundamentalist Orthodoxy, as a legitimate endeavor . . . If there are many pathways to truth - as tradition states, seventy faces to the Torah - then it is conceivable that one such pathway is fundamentalism."

So what does Rabbi Hirsh believe? He writes: "I believe in the sanctity of the Jewish people. I believe in the holiness of the land of Israel. I believe in God, and that God selected the Jewish people for a divine task. I believe that all of our texts - beginning with the Torah and unto this very day seek to define and refine what this means. I believe that the Jewish task is to perfect the world under the sovereignty of God."

Beautifully put, but what does it all mean? Define and refine so it complements the ideals of pluralism, tolerance, inclusiveness, acceptance, and any other liberal or political correct term. Beautifully put, but abstract. Is it but a tactic to avoid taking a stance?

Rabbi Hirsch's predisposition to value the view of academia over Jewish sages is another inclination he shares with many Reform rabbis and secular scholars. This is evident in the discourse concerning biblical criticism as well as in an exchange regarding the origin of the Passover Seder.

In summary, in "One People, Two Worlds" both rabbis tout their ideals with conviction and an arrogance of those who are in the "know." Both, despite Rabbi Hirsch's denial, believe they possess the "absolute truth." While Rabbi Reinman sees Torah as the ideal, Rabbi Hirsch reveres pluralism and tolerance. Both rabbis "take off their proverbial gloves," in their attempt at a frank discourse, but for the most part they keep the exchange respectful and civilized.

"One People, Two Worlds" is a fascinating glimpse into the worlds of the diametrically opposed streams of Judaism. Though the "caliber" of rabbis in term of knowledge and scholarship is conspicuously uneven and sets one side at a disadvantage, it is an enjoyable and illuminating read.

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