Dealing with religious dissenters Part I

Introduction

The history of Judaism from its inception until the present is replete with stories of people and movements within its ranks who dissented from the prevailing view of “normative” Judaism at that time. Example of such dissenters include: “Eisav and Yishmoel (time of the avos), Korach and Moshe, Jesus (2nd temple era), Karaites, Sabbateans(17th century) and reform and reconstruction(19th and 20th centuries). The first two dissenters Yishmoel and Eisav refused to accept monotheism and rejected the teaching of their upbringing. Because their dissent touched the essence of Judaism, the consequences were swift and direct: they were written out of the Jewish people and became separate entities and nations. Korach and his adherents did not focus their dissent on a rejection of monotheism or the torah per se, but rather challenged moshe’s leadership and governance style. When Moshe was unable to come to an agreement with them, they were killed by heavenly intervention to demonstrate to others that Moshe was the true leader of the Jewish people. the more “severe” fate that awaited them was evidently the result of the threat that they posed for the future of Judaism. Yishmoel and Esuv walked away uninjured but lost a connection to the Jewish people and thus could cause them no theological harm. Korach died a Jew but was punished to discredit his believes in the eyes of the faithful.

Whereas the results of the dissent of Yishmoel, Esuv and Korach were immediate, and left no visible trace within Judaism, the short term reaction to the other dissenters in the above list, and the consequences they suffered is less clear. Jesus died a totturous death and eventually became the central entity in a world religoiun. But his initial followers were jewish. How were they viewed by the “Chachumim”? Zadokim / Baisusin may have left little or no impact on our current society, but they were very influencial during the second temple era. How were they viewed and treated by our “tannaim”? Finally, in the time of the “rishoinim” how were the karaites viewed and treated? Which, if any of the groups were ostracized, and to what degree, from devout jewish circles, i.e. did the rabbis condone: visiting with them? Circumcising their children – even on shabbas? Burying their dead? Accepting their marriages?

The answer to the question of how to deal with dissenters is critical to us in today’s world. We live in a time where even within the “Orthodox” community there is significant disagreement on what constitutes the basic beliefs in laws that Orthodox Judaism demands of its adherents. In the past , the physical/geographical separation of orthodox communities with different view points may have muted and softened the fallout of underlying differences espoused by each group. Being insular meant that taking opposing positions on issues did not generally pit the two factions together on the local community level (e.g. pro or con Eruv). This insularity is now gone. For all intents and purposes, whether communities are next door to each other or separated by continents, we all mingle together, go to the same schools and are aware of what stand everyone takes on each hot button issue. It is not unheard today of that groups from different ends of the spectrum (and sometimes from the same end) ban the books and “schita” of other groups


In part II we will take an in depth view on how the previous dissenters were viewed and handled by their generations.