Reclaiming the Jewish learning tradition that once defined Sephardic Judaism
Across 20 countries, three new institutions are reclaiming the worldly tradition of Jewish learning that once defined Sephardic Judaism, insisting it belongs to every Jew.
On a summer evening in August, a gathering of over 150 rabbis, scholars, and communal leaders convened at the sanctuary of Manhattan's Congregation Shearith Israel for the second Sephardic Rabbinic Conference. The event, themed "The Art of Leadership" and spanning two days, featured discussions on halachic decision-making, pastoral care, artificial intelligence, and Israel advocacy.
Attendees represented countries such as Turkey, the United Arab Emirates, Mexico, Spain, the United Kingdom, Israel, and Argentina, encompassing a range of Sephardic communities.
The conference is a reflection of a broader movement aiming to revive a once-central Jewish tradition known as "worldliness." This tradition, with its roots in the geonim of Babylonia during the late sixth to 11th centuries, emphasized the integration of secular knowledge into Torah study. Worldliness advocated for a balanced approach, drawing on various disciplines such as grammar, logic, medicine, astronomy, and philosophy, all of which were seen as tools for enhancing one's understanding and practice of the Torah.
The Habura, the study community central to this movement, plays a pivotal role in this revival. Founded by Rabbi Joseph Dweck and Avi Garson, the Habura offers Torah study programs to over 2,000 students across more than 20 countries, with in-person sessions in Britain, the United States, Mexico, Brazil, and Israel. The organization employs a diverse array of instructors, including religious court judges and rabbis, who bring a wealth of knowledge and experience to their teaching.
This revival of worldliness is a response to the historical decline of Sephardic Jewish institutions and leadership. In the 11th century, Sephardic Jews comprised nearly all of the Jewish population. By the 1930s, their numbers had dwindled to less than 10%, and the Ashkenazi community had established a robust framework of religious institutions, particularly the yeshiva.
Sephardic communities lacked comparable educational and institutional structures, leading to a gradual assimilation and the dominance of Ashkenazi leadership.
The result is a leadership class predominantly trained within the Ashkenazi educational framework. Many rabbis and scholars have not been exposed to the comprehensive teachings of the worldliness tradition, which emphasizes a holistic approach to Torah study that integrates both religious and secular knowledge. This gap in education has contributed to a leadership class that may excel in certain areas but lacks a complete understanding of the broader Sephardic Jewish tradition.
The response to this challenge has taken three forms: the establishment of the Habura, educational initiatives promoting worldliness, and efforts to reconnect Sephardic communities with their rich historical and cultural heritage. While these efforts are commendable, their long-term success hinges on the ability to integrate traditional teachings into contemporary practice, ensuring that Sephardic Judaism remains a vibrant and integral part of the Jewish world.
Written by urgent.news from Jerusalem Post's reporting — not their text. Machine-written — may contain errors; check the original before relying on it.
