Do We Need a Neuro-Halakha?

In an age where autistic and other neurodivergent Jews are being pushed out of our spiritual communities, is it time we start to reevaluate the way Halakha keeps us outside and locked out?

I often think about how our community can be truly inclusive for neurodistinct people. The current paradigms in progressive and liberal Jewish communities frequently fail to accommodate neurodivergent individuals genuinely. Although these communities speak about inclusivity, it often means simply allowing us into the building rather than taking our needs and experiences seriously. We are often faced with a stark choice: conform to the existing norms, which involves masking (the hiding and denial of our neurodistinct selves) and is harmful to our well-being, or leave the community entirely. This dilemma is both painful and unnecessary, highlighting the urgent need for an alternative approach.

Progressive Judaism's principles should lend themselves to inclusivity for neurodivergent people. However, in reality, this inclusivity is often lip service rather than genuine acceptance and support. This critical reflection is what brought me to the idea of Neuro-Halakha.

As an autistic, ADHD, and physically disabled person, I have experienced firsthand the challenges that arise from trying to navigate Jewish spaces that are not designed with neurodivergent or physically disabled people in mind. These experiences have profoundly shaped my understanding of inclusivity and have driven my passion for developing a framework that truly accommodates and respects the diverse needs of all community members. My personal journey has underscored the urgent necessity for a new approach, one that goes beyond mere lip service and fosters genuine acceptance and support for neurodivergent and disabled individuals within the Jewish community.

Halakha is the collective body of Jewish religious laws derived from the Written and Oral Torah. It encompasses a wide range of religious, ethical, and social practices that govern various aspects of daily life for Jews who observe it. The term "Halakha" itself comes from the Hebrew root "H-L-KH," meaning "to walk" or "to go," signifying the path or way one should walk in life according to Jewish tradition.

While Halakha is often translated as "Jewish Law," its true meaning encompasses much more; it is about "the way" or "the path" that guides Jewish life. When I speak of Neuro-Halakha, I refer not only to laws but also to customs, ways of being, and worldview. It integrates hashkafa (Jewish philosophy), halakha (law), and minhag (custom) into a holistic approach to Jewish life. This broader interpretation aligns more closely with the real meaning of Halakha, which is meant to guide ethical and spiritual conduct comprehensively. For me, ethics are an essential part of Halakha, inseparable from the legal aspects. Neuro-Halakha seeks to create a way of life that is inclusive and affirming of neurodivergent individuals, ensuring that our customs and laws reflect a commitment to dignity, respect, and genuine inclusion.

Halakha has continuously evolved to meet the needs of the Jewish people throughout history. This evolution can be seen through several significant shifts, each responding to the changing circumstances and needs of the Jewish community.

The transition from a Temple-centered religion to a community-centered one was a revolutionary shift. The rabbis of the Mishnah and Talmud responded to the destruction of the Second Temple by reinterpreting Jewish practice to focus on prayer, study, and ethical behavior. This shift ensured that Judaism could survive and thrive in the diaspora, emphasizing adaptability and resilience in the face of adversity. By codifying oral traditions and expanding the scope of Halakha, the rabbis created a framework that could be applied across diverse communities and circumstances.

The Rambam, also known as Maimonides, was a preeminent medieval Jewish philosopher and one of the most influential Torah scholars and physicians of the Middle Ages. His contributions in the 12th century were groundbreaking, particularly his Mishneh Torah, which provided a comprehensive codification of Jewish law, which had not been done to this extent ever before. This work organized Jewish law in a systematic and accessible manner, making it revolutionary for its time and remains so even today. Initially, the Rambam's work was seen as too radical because it challenged established norms and traditions. However, over time, it became foundational for later Jewish legal thought.

The Rambam's approach demonstrated how structure and innovation could coexist, offering a valuable model for Neuro-Halakha that balances tradition with necessary adaptation based on contemporary realities and local custom. His work was characterized by its clarity and organization, making Jewish law more accessible to a wider audience. The Rambam's emphasis on rationality and systematic thinking influenced later Jewish scholars and helped shape the development of Jewish legal thought. His legacy teaches us that innovation, even when controversial, can ultimately strengthen and enrich religious practice.

In the 18th century, Hasidism introduced a radical shift in Jewish practice. Its founder, the Baal Shem Tov, and his followers emphasized personal spirituality and emotional connection to God over rigid legalism. This movement challenged established religious authorities and introduced new ways of experiencing and practicing Judaism. Figures like Rabbi Simcha Bunim of Peshischa and Rebbe Nahman of Bratslav further developed these ideas, promoting authenticity and personal liberation. Hasidism's focus on individual spiritual experience, joy, and mysticism represented a significant departure from the formal and legalistic approaches that had previously dominated Jewish practice.

Hasidism spread rapidly, resonating with many Jews who found its teachings deeply meaningful. By prioritizing individual experience and authenticity, Hasidism demonstrated that Judaism could be vibrant and relevant to the needs of the people. This focus on personal spirituality and authenticity provides a crucial foundation for the development of Neuro-Halakha, which seeks to validate and support the diverse experiences of neurodivergent individuals.

Neo-Hasidism, a more recent movement, continues this trend by adapting Hasidic principles to modern sensibilities and diverse experiences. Figures like Rabbi Zalman Schachter-Shalomi and Rabbi Arthur Green have further developed these ideas to create inclusive and spiritually rich Jewish practices that are relevant to modern seekers. By emphasizing authenticity and personal liberation, Hasidism and Neo-Hasidism offer valuable insights for the development of Neuro-Halakha, aligning with its goals to support diverse experiences within the Jewish community.

Reform Judaism originated in 19th century Germany as a response to modernity and the challenges it posed to traditional Jewish life. The movement sought to make Judaism relevant and accessible to contemporary Jews, emphasizing several key principles. It rejected Hasidism and Jewish mysticism, a grave mistake that contemporary Reform Jews are now rectifying.

Reform Judaism is characterized by its commitment to the evolution of Halakha to meet contemporary needs. Rabbi Abraham Geiger, one of the intellectual founders and proponents of Reform Judaism, argued that Judaism has always evolved and must continue to do so. This principle of adaptability is crucial for the development of Neuro-Halakha, which seeks to reinterpret and modify traditional laws to ensure they are inclusive and supportive of neurodivergent experiences. Just as Reform Judaism reimagines rituals and practices to be relevant today, Neuro-Halakha does so to accommodate diverse neurological experiences. Geiger didn’t make his arguments based on simply “not wanting to follow the law” but based on the rabbinic tradition itself.

Inclusivity and social justice are at the heart of Reform Judaism today, though historically this wasn't the case. The movement advocates for the full participation of marginalized groups, including women, LGBTQ+ individuals, and people with disabilities, in Jewish life. This commitment is evident in the movement's liturgy, communal practices, and social action initiatives. Neuro-Halakha extends this commitment by specifically addressing the needs of neurodivergent individuals, striving to create an affirming and inclusive Jewish environment.

Reform Judaism's dedication to social justice is reflected in its active engagement with broader societal issues. The movement has been at the forefront of civil rights, gender equality, and LGBTQ+ rights, demonstrating a deep commitment to ethical principles and human dignity. This focus on inclusivity ensures that all individuals can find a place within the Jewish community, regardless of their background or identity. By extending these principles to neurodivergent individuals, Neuro-Halakha aims to create a truly inclusive Jewish community that values and respects all its members.

Reform Judaism values personal autonomy in religious practice, allowing individuals to make informed choices about their level of observance. This emphasis on authenticity aligns with the goals of Neuro-Halakha, which seeks to validate the diverse experiences of neurodivergent individuals. By prioritizing the genuine experiences of neurodivergent people and respecting our autonomy in engaging with Halakha in meaningful ways, Neuro-Halakha upholds the principles of personal authenticity and self-expression that are central to Reform Judaism.

While Reform Judaism stands for equal rights, inclusivity, queer inclusion, and neurodivergent inclusion in principle, the reality often falls short of these ideals. In practice, it can be very challenging to be a neurodivergent Jew in Reform communities. Despite the movement's commitment to inclusivity, neurodivergent people often find that we need to hide their true selves to fit in, as ableism still prevails in many settings, and often, in big ways. Neurodivergent leaders and members may feel pressured to mask their differences, leading to a lack of genuine acceptance and support. This gap between principles and practice highlights the urgent need for a more comprehensive approach, such as Neuro-Halakha, to ensure true inclusivity and respect for all members of the community.

The development of Neuro-Halakha is grounded in several key philosophical and theological ideas. These ideas provide a framework for creating a Halakha that is inclusive and affirming of neurodivergent individuals.

Neuro-Halakha draws on the mystical ideas of thinkers like Rabbis Arthur Green and Hillel Zeitlin, who emphasize the interconnectedness and sanctity of all human experiences. These ideas support the creation of a Halakha that is inclusive and affirming of neurodivergent individuals. By recognizing the divine spark within each person and the unique ways in which individuals experience and connect with the divine, Neuro-Halakha can create a more inclusive and holistic approach to Jewish law and custom.

The concept of authenticity, central to both Hasidism and Neo-Hasidism, is also fundamental to Neuro-Halakha. This framework prioritizes the genuine experiences of neurodivergent individuals and seeks to liberate them from the constraints of traditional practices that may not be suitable for them. By emphasizing personal authenticity and self-expression, Neuro-Halakha can create Halakha that is more inclusive and supportive of diverse experiences.

The theological foundations of Neuro-Halakha are rooted in the belief that all individuals are created in the image of God and have inherent worth and dignity. This belief underpins the commitment to inclusivity and the recognition of the unique contributions that neurodivergent individuals can make to the Jewish community. By affirming the value of each individual's experience and perspective, Neuro-Halakha can create a more inclusive and affirming environment within Jewish law and practice.

The belief that all individuals are created in the image of God, or B'tzelem Elohim, is a central tenet of progressive Jewish theology. This principle emphasizes the inherent worth and dignity of every person, regardless of their differences. Neuro-Halakha draws on this theological foundation to create a framework that values and affirms the unique contributions of neurodivergent individuals. By recognizing the divine spark within each person, Neuro-Halakha can create a more inclusive and supportive Jewish community that honors the diversity of human experience.

The philosophical insights of Emmanuel Levinas and Martin Buber provide a strong foundation for Neuro-Halakha, emphasizing the importance of ethical relationships and genuine encounters in connecting with the divine.

Levinas's philosophy centers on the idea that our primary relationship with the world is ethical and that this ethical responsibility to the "Other" is foundational. He argues that our encounter with the Other's face presents an immediate ethical demand, requiring us to respond with care and responsibility. This face-to-face encounter symbolizes vulnerability and commands a response of infinite responsibility. Levinas introduces the concept of the "vertical" dimension of ethical relationships, suggesting that our connection to God is achieved through our "horizontal" relationships with others. By treating others with dignity and respect, we engage in a form of divine worship, underscoring the principle of B'tzelem Elohim—that all individuals are created in the image of God.

Similarly, Martin Buber's philosophy of dialogue, particularly his distinction between "I-Thou" and "I-It" relationships, aligns with the goals of Neuro-Halakha. In "I-Thou" relationships, individuals engage with each other as whole beings, fostering genuine dialogue and mutual presence. Buber argues that these authentic encounters are pathways to experiencing the divine. In contrast, "I-It" relationships treat others as objects to be used or experienced, lacking the depth and mutual presence essential for spiritual connection. Buber's emphasis on the sacredness of personal relationships and the presence of God in genuine encounters reinforces the idea that every interaction has the potential for holiness.

Connecting these philosophies to Neuro-Halakha, we see that both Levinas and Buber advocate for a community that values and respects each individual's unique experience and perspective. Neuro-Halakha aims to create a framework where the diverse experiences of neurodivergent individuals are not only acknowledged but celebrated. By fostering genuine, respectful, and ethical relationships, we can reflect the divine image and create a more inclusive and spiritually connected community.

To successfully implement Neuro-Halakha, it is essential to consider practical steps and guidelines that can create a more inclusive and affirming environment within Jewish communities. These steps can include modifications to rituals, flexible observance practices, and community education.

Neurodivergent people almost always face unique challenges within traditional Jewish settings. These challenges include sensory sensitivities, communication differences, and cognitive processing styles that may not align with conventional practices. Neuro-Halakha seeks to address these challenges by creating a more inclusive and affirming environment within Halakha.

Traditional Jewish rituals, such as the loud blowing of the shofar or the crowded environment of a synagogue, can be overwhelming for people with sensory sensitivities. Neuro-Halakha can propose modifications to these practices to make them more accessible. For example, offering quieter alternatives or providing designated quiet spaces can help accommodate individuals with sensory sensitivities, ensuring they can fully participate in Jewish rituals and practices.

Neurodivergent individuals may communicate in ways that differ from neurotypical expectations. For example, some individuals may prefer written communication or may struggle with eye contact during social interactions. Neuro-Halakha can offer alternative ways to fulfill communication-related commandments and community activities. By recognizing and accommodating these differences, Neuro-Halakha can create a more inclusive and supportive environment for neurodivergent individuals, ensuring they can engage with the community and practice in meaningful ways.

Traditional Jewish learning often emphasizes verbal and auditory methods. Neuro-Halakha can promote the use of visual aids, hands-on learning, and other methods that accommodate diverse cognitive styles. By incorporating these alternative learning methods, Neuro-Halakha can make Jewish education more accessible and engaging for neurodivergent individuals, ensuring they can fully participate in the study of Jewish texts and traditions.

Neuro-Halakha can propose inclusive rituals during prayer time that consider sensory sensitivities, such as using quieter instruments during services or offering alternative spaces for prayer. These modifications can help create a more accessible and supportive environment for neurodivergent individuals, ensuring they can fully participate in Jewish rituals and practices.

Neuro-Halakha can suggest flexible observance practices, such as allowing for different ways of fulfilling commandments that are less stressful for neurodivergent individuals. For example, providing alternative options for fasting on Yom Kippur (besides the traditional answer of “just don’t fast”) or offering different ways to observe the Sabbath can help accommodate diverse needs and ensure that all individuals can engage with Jewish practice in meaningful ways.

Education is essential for the successful implementation of Neuro-Halakha. Communities must be educated about the Neurodiversity Paradigm, disability justice, and the importance of creating inclusive environments. This can include training for religious leaders, educators, and community members on how to support neurodivergent individuals and create more inclusive and affirming practices within Jewish communities.

Neuro-Halakha shares principles with other progressive movements' interpretation of Halakha within Judaism, such as feminist and LGBTQ+ inclusive Halakha. By examining these interpretations, we can identify common principles and differences in approach.

Like Neuro-Halakha, feminist and LGBTQ+ inclusive Halakha seeks to create a more inclusive and affirming Jewish law and standard of practice. These movements advocate for the full participation and recognition of marginalized groups within Jewish life and work to adapt traditional practices to meet contemporary needs. By drawing on the successes and challenges of these movements, Neuro-Halakha can develop strategies for creating a more inclusive and supportive environment for neurodivergent individuals.

Both Neuro-Halakha and other progressive conceptions of Halakha share common principles, such as the commitment to inclusivity, the recognition of diverse experiences, and the importance of personal autonomy and authenticity. By emphasizing these shared values, Neuro-Halakha can build on the foundations of other progressive movements and create a more inclusive and affirming Jewish law.

While Neuro-Halakha shares common principles with other progressive movements, it also addresses unique challenges faced by neurodivergent individuals. By focusing specifically on the needs of neurodivergent individuals, Neuro-Halakha can offer tailored solutions that address sensory sensitivities, communication differences, and cognitive processing styles. This focus on the unique experiences of neurodivergent individuals sets Neuro-Halakha apart from other progressive movements and highlights the need for a specialized approach.

The development of Neuro-Halakha is an ongoing process that will continue to evolve as more neurodivergent voices are heard and their experiences are integrated into Jewish law, custom, and modes of practice. By considering future directions and potential impacts, we can better understand the significance of Neuro-Halakha and its potential to create a more inclusive and affirming Jewish community.

As Neuro-Halakha continues to develop, it will be essential to engage with neurodivergent individuals and incorporate their experiences and perspectives into the framework. This ongoing process will ensure that Neuro-Halakha remains relevant and responsive to the needs of the neurodivergent community. By fostering open dialogue and collaboration, Neuro-Halakha can continue to evolve and adapt to meet the changing needs of the Jewish community.

The implementation of Neuro-Halakha has the potential to create a more inclusive and supportive environment within Jewish communities. By addressing the unique needs of neurodivergent individuals, Neuro-Halakha can foster a sense of belonging and acceptance, ensuring that all members of the community feel valued and supported. This inclusive approach can strengthen the overall sense of community and promote greater understanding and acceptance of neurodiversity.

Neuro-Halakha can serve as a model for other religious or cultural communities seeking to become more inclusive and affirming of neurodivergent individuals. By demonstrating the importance of creating inclusive and supportive practices, Neuro-Halakha can inspire other communities to adopt similar approaches and create a more inclusive and affirming environment for all individuals.

Neuro-Halakha represents yet another development in the continuum of Jewish innovation and inclusivity. By building on the adaptive and progressive principles of Reform Judaism, the radical shifts of Hasidism and Neo-Hasidism, and the innovative spirit of figures like the Rambam and the rabbis of the Mishnah, Neuro-Halakha seeks to create a Jewish way of life that is relevant, inclusive, and affirming for all. This new framework not only respects the diverse ways in which neurodivergent individuals experience and practice Judaism but also enriches the broader Jewish tradition with its commitment to authenticity, personal autonomy, and social justice. By continuing to develop and implement Neuro-Halakha, we can create a more inclusive and supportive Jewish community that values and affirms the unique experiences of all its members.