The past few weeks have seen yet another controversy in the Jewish world over the merits of biblical criticism and depending on whom you read, the impetus for Yet Another Schism within the Jewish community. Given the frequency that biblical criticism is used as a shovel with which to dig theological graves, I will not even bother with linking to the most recent essays. In fact, just this past February I devoted an entire class to Biblical Criticism and Orthodox Judaism after the last series of exchanges. For those who are unable, unwilling, or just too impatient to listen to the class in its entirety, I will summarize the major points while referring to the source sheet and bibliography included in the above post.
Most of the debates surrounding Biblical Criticism focus less on the merits of arguments and instead serve as a litmus test for which ideas – and by extension which individuals – are compatible with or acceptable to “Orthodox Judaism” or if there must be a distinction with an illegitimate Orthodox franchise. Since Orthodox Judaism is in fact less of a religious system and more of a religious society with its own definitions of exclusion, whether or not biblical criticism is a “threat” will tautologically depend on the community in which one finds oneself and the cultures of Orthodox Judaisms will accept nothing less than strict adherence to the collective dogma. But for those disinterested in partisan pretentiousness or legislating labels, the real question is if it is possible to reconcile biblical criticism with being a Shomer Torah.