Unity without compromise: Defining Jewish identity between continuity and change |
I have often thought about the idea of Jewish unity. In a mystical sense, this is already clear. Rabbi Shneur Zalman of Liadi explains in the Tanya that all Jewish souls are intrinsically one, rooted in a single divine source. As he writes in Chapter 32, “all Israel are called actual brothers by virtue of the source of their souls in the One G-d.” That unity is metaphysical, absolute, and unbreakable.
But I am speaking about something else: societal unity.
There are too few Jews in the world for us to keep dividing further. At the same time, I am a Jew, and a core part of our theological understanding is that there is one correct way to live a Jewish life, through the laws of the Torah as understood and transmitted by the Rabbis across the generations.
That’s not about excluding others or questioning anyone’s identity. It’s simply about recognising that Judaism, like any serious belief system, has a defined structure and direction.
This is not a minor point. It is fundamental. And it is precisely on this point, on who defines Judaism and how Jewish identity itself is determined, that the Reform and Conservative movements diverge so sharply from the traditional path.
Within the traditional world itself there are different approaches to balancing Torah observance with modern life. Here I want to be very clear: there is a fundamental and non-negotiable difference between Modern Orthodoxy and the Reform and Conservative movements. Modern Orthodoxy operates entirely within the framework of halacha as transmitted by the Rabbis. It upholds the same definitions of Jewish identity and the same authoritative sources that have guided Jewish life for millennia. A Modern Orthodox Jew may navigate the modern world with different levels of personal observance, but the bar itself, the Torah, the mitzvot, matrilineal descent, and rabbinic authority, remains unchanged. That is not a minor variation; it is continuity, tradition.
Reform and Conservative Judaism, by contrast, do not simply lower the bar or make observance more flexible. They redefine the bar entirely. They do not say, “this is difficult to achieve”; they say, in effect, “this is not the goal.” That is a fundamental theological break. Changes such as recognising Jewish identity through patrilineal descent, or altering the traditional standards of conversion, are not minor adjustments. They challenge definitions that have been accepted across the Jewish world for centuries. Once the definition of “who is a Jew” becomes fluid, the coherence of Jewish identity itself is put at risk.
You cannot have full unity of belief when there is disagreement over something this foundational.
However, unity of people is still both possible and necessary.
This is why I have great sympathy for institutions and communities, whether Modern Orthodox or traditional ones like the United Synagogue, whose aspiration remains aligned with the historic, rabbinic understanding of Judaism. There is a world of difference between not reaching the full standard of observance and redefining the standard itself. That distinction is key.
I am not asking every Jew to become Orthodox. I am not demanding that every Jew immediately adopt a fully observant lifestyle. What I am asking is simpler and more essential: that we all recognise and respect the definitions that have sustained the Jewish people for thousands of years. Judaism is matriarchal, Jewish identity passes through the mother, as the Torah and the Rabbis have always taught. And Judaism is defined by the Rabbis, the living chain of halachic transmission that interprets and applies the Torah to every generation. These are not preferences or “Orthodox options.” They are the foundational architecture of who we are as a people.
Chabad’s approach reflects this balance perfectly. It does not demand instant observance from every Jew, nor does it dilute what Judaism is. It meets people where they are, helps them grow, and strengthens their connection to G-d, all without compromising on the underlying principles. We love every Jew unconditionally as the Torah commands us to. Who are we to judge another person’s level of observance or level of belief? Looking down on a fellow Jew is not piety; it is arrogance. But love does not require agreement. We can warmly embrace every Jew while remaining clear and unapologetic about what Judaism actually is.
Being Jewish in the modern world is not simple. Many people feel they do not “fit” into fully observant communities, yet still strongly identify as Jewish. That reality must be addressed with sensitivity and understanding. But the solution cannot be to redefine Judaism itself.
So where does that leave Jewish unity?
We should be striving for a united Jewish people, one that stands together, supports one another, and presents a strong and coherent identity to the world. By unity, I mean unity of peoplehood and mutual responsibility, not theological uniformity or institutional convergence. But that unity cannot come at the expense of the core definitions and traditions that have sustained Judaism for thousands of years.
It is entirely possible to hold both positions at once: to love every Jew unconditionally, as the Torah commands, while also being clear that Judaism is rooted in the halachic framework of matrilineal descent and rabbinic authority, as preserved within the traditional transmission. Within that framework, Modern Orthodoxy remains continuous with that tradition, whereas Reform and Conservative approaches represent a different theological direction. That is not a judgement about individuals or their worth as Jews, but a recognition that they define certain boundaries of Jewish law and identity differently.
This does not diminish the obligation of love, respect, and communal responsibility toward every Jew. But it does require intellectual honesty and clarity about what defines Jewish law.