Volume IX, Issue 1 November 2015 Heshvan 5776 Kol Hamevaser Behind the Beards: A The Jewish Thought Magazine of the Yeshiva University Student Body Philosophical Survey of Modern Orthodox Neo-Hasidism Jewish Philosophy in the Why Neo Hasidut is a legitimate form of avodat Hashem Netanel Paley 21st Century page 14 Ahad Ha’am and His Dream for Israel’s Soul Does the philosophy of Ahad Ha’am influence modern Israeli culture? Miriam Pearl Khlar page 7 Sanctuary and Sacrifice: Rambam’s View of Korbanot Is there any basis to the assertion that Rambam believed that the future Temple will lack animal sacrifices? Dovid Schwartz page 17 R’ Lichtenstein and Suffering Rav Aharon Lichtenstein’s approach to the problems of collective suffering Avraham Wein page 23 Postcard titled Prohibited Learning www.kolhamevaser.com Russia (?), ca. 1917-1930 Collection of Yeshiva University Museum Editors-in-Chief Jewish Philosophy in the 21st Century Eleorah Sandman Kol Hamevaser ewish hilosophy in the st entury Editor’s Thoughts: A Philosophical Approach The Jewish Thought Magazine of J P 21 C Daniel Shlian By Eleorah Sandman and it is up to the reader to decode entirely. a philosopher’s job is varied, and the Yeshiva University Student Body As a the message. Chaya Halberstam, A final approach would insist that we the results of his or her labor are Associate Editors result of its gruesome explication for example, looks to the end of the are misunderstanding the character inconclusive. This year’s first issue Matt Lubin in the liturgies of Yom Kippur and aggadah, where the Romans announce in our aggadah. The previous of Kol Hamevaser explores works Sima Grossman Editor’s Thoughts: A Philosophical Approach 3 Eleorah Sandman Tish’ah be-Av, the death of R. Hanina the execution of the philosopher for approaches were predicated on the of philosophers, influences of their KOL HAMEVASER KOL Staff Writers ben Teradyon, one of the Ten Martyrs, his statement defending the Torah. expectation that the philosopher’s job philosophies, and the authors’ own Avraham Wein Maimonides and the Mean of Doctrines 4 is a widely known story. A version of The philosopher declares that these is to philosophize. What if the term philosophizing on novel questions Alex Maged Beliefs have moral values: A new method of interpreting The Guide for the Perplexed this aggadah, recorded in the Sifrei are good tidings, for his share will “philosopher” has other connotations? posed by the twenty-first century Miriam Pearl Klahr Aryeh Sklar Devarim,1 describes that when it was be in the World to Come along with In Shabbat 116a, Rashi understands student. Read Miriam Pearl Klahr’s Jennifer van Amerongen decreed that R. Hanina ben Teradyon the martyred rabbi. Halberstam that this character is a min, or infidel.6 article about Ahad Ha’am’s impact Ahad Ha’am and His Dream for Israel’s Soul 7 Aryeh Sklar Does the philosophy of Ahad Ha’am influence modern Israeli culture? would be burned with his sefer Torah, understands the philosopher as making Inserting this understanding into the on contemporary Israeli culture. Tzvi Aryeh Benoff Miriam Pearl Khlar his wife executed, and his daughter a statement about God’s power and Sifre, the story then highlights the Examine Aryeh Sklar’s novel forced into hard labor, each family justice—“God…appears to have lost conversion of this infidel to the belief approach to reconciling contradictions Layout Editor Rav Hutner and Kindness on Rosh Hashanah and Tanakh 10 member recited a different scriptural control of the wickedness of his human system that will gain him access to the in Rambam’s Moreh Nevukhim. Learn Miriam Jacobson Why hessed is an important aspect of Rosh Hashanah 7 Tzvi Benoff verse of tsiduk ha-din, justification of creation, but he compensates for it by World to Come. about Rabbi Aharon Lichtenstein’s 2 5 Webmaster the Divine decree. Immediately after effecting true justice in the heavens. Using artistic license, I would approach to tragedy as explained Behind the Beards: A Philosophical Survey of Modern Orthodox Neo-Hasidism 14 the execution, a surprising character The philosopher, then, is countering like to suggest that each of these by Avraham Wein. All the articles Why Neo Hasidut is a legitimate form of avodat Hashem makes an appearance: the philosopher. the tsiduk ha-din of Rabbi Hanina ben approaches to explaining the odd published here are thought provoking, Netanel Paley Copy Editors He stands up before the Roman Teradyon by claiming God did not act comment of this specific philosopher well-researched, and represent the Yakov Ellenbogen officials and declares, “Do not be righteously and could only make up sheds light on the identity and reception hard work of the authors. Sanctuary and Sacrifice: Rambam’s View of Korbanot 17 Chana Miller Is there any basis to the assertion that Rambam believed that the future Temple will lack animal sacrifices? brazen enough to think that you have for it after the fact. of a philosopher in general. According Lastly, I would like to welcome Michal Schechter Dovid Schwartz burned the Torah, for it has returned to A second approach is to acknowledge to the first approach, a philosopher everybody to a new year of Kol the place from which it came, to the the oddity and then explain the is one who speaks mundane words, Hamevaser. Welcome to this year’s What is Divine “Power?” 21 house of its Father.” This is an odd literary brilliance behind it. Perhaps though closer inspection shows that new editors: Daniel Shlian (editor An examination of the moral dimensions of the omnipotence paradox Alex Maged remark for a philosopher—it hardly the Midrash wants to convey that the his message is instead profound. The in chief), Sima Grossman (associate addresses any looming metaphysical, rabbis had a greater understanding second, broader approach might lead editor), Matt Lubin (associate editor), R’ Lichtenstein and Suffering 23 epistemological, or ethical issue.3 of God’s ways than that of a Roman. us to conclude that a philosopher and Elianne Neuman (assistant editor). Rav Aharon Lichtenstein’s approach to the problems of collective suffering Rather, it is a claim to bolster religious Or maybe we would expect that the is not the ultimate disseminator of Publishing a magazine of this caliber Avraham Wein confidence, much the type of claim we Romans would be more likely to listen knowledge. The third explanation is not easy, and they have put in many would expect from a rabbinic figure.4 to one of their own sages than to a indicates that the philosopher may have hours to make it a success. Welcome to Rashi, Tosafot, and Hazal’s Knowledge of Tanakh 29 An exploration of the surprising positions of Hazal, Rashi, and Tosafot on Tanakh knowledge. Moreover, it is the rabbinic figure (and Jew, and the Midrash is emphasizing what to add to a conversation, but no our writers and staff, many new recruits Aryeh Sklar his family) who pronounces the most that the expression of the idea of an one else is interested in understanding, to Kol Hamevaser among them, who About Kol Hamevaser Kol Hamevaser, the Jewish Thought magazine of the philosophically attuned statement of amaranthine Torah is foul enough to and the masses will instead seek have already started to engage our Yeshiva University student body, is dedicated to sparking the Midrash, the one that addresses the these heathens that they would even less sophisticated answers to their campuses in high-level discussion. discussion of Jewish issues on the Yeshiva University campus moral perfection of God in affirming kill one of their own. The possibilities questions. Finally, a philosopher can And welcome to you, our readers. Join and beyond. The magazine hopes to facilitate the religious and Divine justice. What, then, is the role under this approach are many. be a dangerous heretic, overturning the discussion, get involved with our intellectual growth of its readership and serves as a forum for of the philosopher if not to, well, As a third approach, the reader, unable the very values of a particular people, events, and let us know how we can students to express their views on a variety of issues that face the Jewish community. It also provides opportunities for young philosophize? to craft a response, would simply refusing to relinquish his views until make Kol Hamevaser even better. thinkers to engage Judaism intellectually and creatively, and to One approach to answering catalogue the question and move on. the day of his death. Eleorah Sandman is the Editor in Chief mature into confident leaders. this question would be to deny the After all, alternate versions of this This is not an exhaustive of Kol Hamevaser. She is a senior at Kol Hamevaser is published monthly and its primary contributors premise; perhaps the philosopher aggadah in Avodah Zarah 18a and content-of-character list for every Stern College and a first year student are undergraduates, although it includes input from RIETS Roshei really is making a profound statement, Semahot 8:13 omit the philosopher philosopher. Rather, it shows that at GPATS. Yeshivah, YU professors, and outside figures. In addition to its print magazine, Kol Hamevaser also sponsors special events, speakers, discussion groups, conferences, and shabbatonim. We encourage anyone interested in writing about or discussing 1 Ha’azinu 307 3 See Ted Honderich, The Oxford parchment was burning, the letters translation from the Greek, “lover of Jewish issues to get involved in our community, and to participate Companion to Philosophy, p.666, were instead flying away. wisdom.” in the magazine, the conversation, and our club’s events. Find us online at kolhamevaser.com, or on Facebook or Twitter. 2 It is the Midrash itself that refers Oxford, 1995. to these verses as tsiduk ha-din. See 5 Law and Truth in Rabbinic 7 Compare to the version in Avodah Avodah Zarah 18a for another version 4 In the version in Avodah Zarah, Literature, p.142, Indiana, 2010. Zarah where the executioner hastens of the story. There, exact reasons are and in a third version in Semahot 8:13, Rabbi Hanina’s painful death in order given for the Divine decree. it is R. Hanina ben Teradyon himself 6 Tosafot there cite Rashi’s to gain access to Olam Habbah. who similarly remarks that while the explanation and also note the literal

2 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 3 Jewish Philosophy in the 21st Century “seventh cause” described above, that the best solution for Maimonides’ opinions concerning prophecy.” The positions. Similarly, it is difficult to Maimonides and the Mean of Doctrines of concealment and obfuscation, is to audience. mystery, or puzzle, is in what way did argue that the “philosopher” group By Aryeh Sklar be found in the books of the Prophets Maimonides writes regarding the Maimonides intend that these align?15 as regards to prophecy could line up Just about every essay written about of another premise contradicting the he repeatedly refers to a type of middle path, Maimonides derives is “a matter for speculative study contradictions in the Guide that A quick listing with the vulgar Maimonides and the contradictions first one...The vulgar must in no way middle path reminiscent of Aristotle’s, the basis instead from the religious and investigation” (19). Although he the masses must not be aware of of the positions group as apparent in his philosophic magnum be aware of the contradiction; the with some invocation to expresses doubt if the seventh cause their existence. According to the and who regards to opus, the Guide for the Perplexed, author accordingly uses some device important imitate God, KOL HAMEVASER KOL was actually employed or not, he above suggestion, this is because believes them creation, 9 11 begins with some pithy statement about to conceal it by all means. changes. imitatio dei. concedes its Maimonides are as follows: simply because how Maimonides’ use of contradictions The interpretations of this That is, in As Marvin possibility. Maimonides allows only wants the the groups created more controversy than passage are too numerous in number most cases, Fox put it, Thus, by reader to see C1 - Creation themselves conclusions. Arthur Hyman, in his to be discussed in their entirety here.5 one should “Maimonides his religiously and employing philosophically committed the synthesized ex nihilo (those are so essay, “Interpreting Maimonides,” What I would like to offer here is seek the works here it in his own version, but not who believe in incompatible. states that, “Maimonides’ Guide of the one possible approach to some of middle way fully inside writing, he reader to take a middle out of what it the Torah) Thus, Perplexed is a difficult and enigmatic the seeming contradictions, one between two the Jewish is following path between the two was created. C2 - Creation we seem work which many times perplexed the which I have not seen emphasized extremes of tradition. He after those To accept out of eternal “stuck” with 1 very reader it was supposed to guide.” elsewhere. That is, when there are moral vices, readily adopts who have had communion with God, a this synthesized version, one is matter (Plato) three opinions Warren Harvey writes, “Maimonides’ competing sources of truth, such as the such as the the outer form God-approved style of writing. From required to accept two sources of C3 - Eternal about possible Guide of the Perplexed is a book Aristotelian and the popular-religious, middle way of the mean as here we see that, at least in certain truth when dealing with doubt— the universe combinations, of puzzles… No one will gainsay and the conflict cannot be resolved between his theoretical aspects, “imitatio dei” is relevant to philosophical and religious—and (Aristotle) and each that Maimonides Maimonides seems to through greediness base and the manner of inquiry necessary to also be willing to come to a moderate of those did a superb job consider both faith and logical and being a principle of determine metaphysical truths, and position between both of them. The P1 - Prophecy possibilities of concealment. spendthrift. explanation, thus could be applicable regarding the ignorant philosopher would not accept is given to do indeed find After almost reasoning itself as moral Similarly, but the specific Golden Mean as well. the religious truth, and the ignorant whomever God expression in eight centuries, virtues one should contents of It is also clear from Maimonides’ religious person would not accept the chooses (the the works of students of the find the the good life declaration of the purpose of the philosophic truth,14 and the nuanced vulgar) three modern Maimonidean scholars: Guide are still trying to figure out its demonstration, the position one should middle path between cowardice and are defined not by way of nature but Guide, and the audience he is writing mean is where neither has to suffer. P2 - Prophecy is a natural process and Harvey16, Davidson17, and Kaplan18. 2 12 puzzles.” Menachem Kellner states, take is the middle path, the mean recklessness. And so on for most moral by way of the imitation of God.” to, that he sought a kind of religious As mentioned previously, God has no part in who receives it (the Where Creation is the first number “Maimonides precipitated a cottage of opinions. This means adopting ills. Generally, the Golden Mean is Imitatio dei, another recurring theme solution as well. In the very beginning Maimonides’ method can be most philosopher) and prophecy the second, Harvey sees industry in Jewish intellectual circles, aspects of the two opinions and understood to be a way of perfecting in Maimonides’ writings, covers of his introduction to the Guide (5- easily seen in lists of multiple opinions P3 - Prophecy is natural but can be it as 1:1, 2:2, 3:3, Davidson sees it as and has kept his interpreters busy ever synthesizing the best of the religious and maintaining moral attributes. two areas that Maimonides was 6) he describes the student who is “a in the Guide for a given topic. In each hindered by God at His choosing (the 1:1, 2:3, 3:2, and Kaplan lines it up as 3 since for close to a millennium.” and philosophical approaches, in order How can opinions be considered in most interested in: the perfection of religious man for whom the validity case, there are at least three opinions, Torah and our foundation) 1:3, 2:1, 3:2, and each possibility has This serves as a warning of to relieve the tension between the two that category? Strikingly, Maimonides character traits, and also the perfection of our Law has become established in two of which are at the extremes. its advantages and disadvantages. 13 sorts for the reader of interpretations accepted sources of truth. This is most seems to consider both faith and of one’s intellect. If the perfection of his soul and has become actual in his It is my contention that in each of The maximum number of possible Let us begin with Harvey’s 10 of the Guide. How can one proceed obvious in cases where Maimonides reasoning itself as moral virtues. In the intellect occurs in the same fashion belief.” On the other hand, the student these cases, Maimonides advocates combinations, at the face of it, is combination. Creation ex nihilo lines to ascertain Maimonides’ true belief? lists conflicting or competing opinions the Guide, 3:53, Maimonides states as the perfection of character traits, has also “studied the sciences of the the moderate position, the ‘mean’ nine in all. However, there are a up well with ultimate freedom by God When there are multiple interpretations in the Guide, such as with regards to (631): it makes sense that one should seek philosophers and come to know what of opinions. The listing of multiple few combinations that are highly to choose anyone as a prophet, both which seem correct, which one should providence and prophecy, and his own [W]hen you walk in the way of the the mean of intellectual ideas when they signify.” Maimonides proposes possible positions occurs primarily in improbable. We have to assume that granting God omnipotence. This would be accepted? The discussion invariably opinion is obscured by other passages moral virtues, you do justice to your it would not compromise rational to help this student “remove most three places in the Guide: regarding there must be some sort of philosophical mean, however, that Maimonides involves Maimonides’ declaration in the Guide. Before attempting to rational soul, giving her the due that perfection. of the difficulties.” His task, then, is creation, prophecy, and providence. parallel, or group parallel, with each believes Creation ex nihilo lines up of his use of contradictions early in apply this theory to those cases to is her right. And because every moral Further, the very use of contradictions that this must be done in a way that Maimonides tells us that, in of the correspondences. Meaning, we with the position of the vulgar, which the Guide, especially the seventh show its possibility as an interpretive virtue is called zedakah, it says: “And for pedagogical purposes can be an will allow the student to feel that the some fashion, the positions regarding can say with certainty there are specific defies the exoteric reading of the contradiction. The seventh reason for method of some of the contradictions he believed in the Lord, and it was expression of imitatio dei, according Torah law is still valid, and that he is creation aligns with that of prophecy. combinations that Maimonides would Guide. The Platonic view of creation contradiction, one that Maimonides of the Guide, first we will establish accounted to him as zedakah” (Gen. to Maimonides. Maimonides states not abandoning reason by believing in Specifically, he states in the Guide never had had in mind. He never would also lines up as a group parallel with promises he will employ in the Guide, the philosophical and religious basis 15:6). I refer to the virtue of faith. that the way the prophetic works and following the Torah. Submission 2:32 (360), “The opinions of people have thought that Aristotle’s eternity the naturalist view of prophecy, which 4 is translated thusly by Pines (18): within Maimonides’ thought for such Thus, ideas and concepts can be of the Bible are written is such to one truth over another would not concerning prophecy are like their of the world would correspond with Maimonides marks as the position In speaking about very obscure matters an approach. included in the category of moral that the true opinions are hidden seem to work if Maimonides is to opinions concerning the eternity of the view of prophecy that it can be of the philosophers. But there is a it is necessary to conceal some parts Firstly, given Maimonides’ consistent perfection, to be done through the in the text, whether through the be successful. Many times, not all the world or creation of the world. I presented to nearly anyone, because great disadvantage with this view, and disclose others. Sometimes in advocacy of the middle path as the Golden Mean. contradiction of differing parables, or contradictions are merely apparent, mean by this that just as the people to one philosophically casts God as because Maimonides emphasizes that the case of certain dicta this necessity ultimate goal of man in so many of his There is another way that intellect and the contradiction of stating a proviso and many seem insurmountable. Thus, whose mind the existence of the Deity impotent, and the other omnipotent as the naturalist view does not allow requires that the discussion proceed on writings, his approach to writing the moral virtues converge in Maimonidean out of its proper place, because of a when truth is unknown - when there is firmly established, have, as we have regards to choice and communication God to step in and block prophecy the basis of a certain premise, whereas Guide could align with this as well. thought. Though Aristotle derived certain necessity, such that it seems to are two competing sources for truth - set forth [in 2.13], three opinions with man. Thus there has to be from those who deserve it naturally, 6 in another place necessity requires that In his commentary to the Mishnah, in the basis for the Golden Mean from be a contradiction. But he goes on to the Golden Mean must be employed. concerning the eternity or creation some sort of line-up regarding the while the Platonic view would allow 7 8 the discussion proceed on the basis his Mishneh Torah, and in his Guide, the tendency of nature to follow the write that the question of whether the A synthetic approach can at times be of the world, so are there three philosophical underpinnings of the it. Additionally, Aristotle’s view of

4 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 5 Jewish Philosophy in the 21st Century creation should not concur with God’s as Aristotle’s theory of an eternal Platonic creation and creation ex Man has free will, but divine it would fulfill another aspect of position which follows the mean. In mean of doctrines. ability to prevent prophecy from world, meaning that both do not have nihilo. Then, and only then, could providence also acts over everything imitation dei, following God’s own other cases, it is clear that his own someone. Harvey is forced to explain it. He spends very little time on the he create a successful synthesis. using divine wisdom (Mutazilite) use of contradictions. In some cases, position does, in fact, combine aspects Aryeh Sklar is a student at Bernard that Maimonides would have to argue Platonic theory. If he was hiding his While not necessarily believing in Man and God have free will, and God where Maimonides lists multiple of other opinions. Thus, it can be said Revel School for Jewish Studies against the accepted Aristotelian theory through esotericism, it would the Platonic view of creation himself, is just. Divine providence acts over all opinions and obfuscates what his own that Maimonides believes not only in majoring in Jewish Philosophy view that the eternality of the world be the Aristotelian one, which he fights Maimonides allows his religiously and humans using divine justice. This may opinion is, he appears to support the the doctrine of the mean, but also the necessitates God’s inability to act against in the Guide, if anything. So philosophically committed reader to imply some “suffering of love.” It may KOL HAMEVASER KOL in it—a necessity that Maimonides why would he do this? take a middle path between the two.19 also imply violations of natural law. seems to accept within the Aristotelian By supposing Maimonides is seeking Similarly, there are three opinions (Believers in the Torah) 1 Arthur Hyman, “Interpreting Maimon- Press, 1990), 67-90, and Yair Lorberbaum, view. the middle of these opinions here, regarding prophecy. One is a view ides,” Gesher, Vol. 5 (1976), 46 “On Contradictions, Rationality, Dialectics, 12 Fox ibid., 253 16 Harvey, “A Third Approach To Maimon- Kaplan represents a “religious” these issues could be resolved. Within of prophecy that sees it as wholly Maimonides explains the problems and Esotericism in Maimonides’ ‘Guide of the ides’ Cosmogony-Prophetology Puzzle”, The approach to Maimonides, wherein the theories of creation, there is an miraculous, and anyone God chooses he has with each of these theories, 2 Warren Z. Harvey, “A Third Approach To Perplexed’”, The Review of Metaphysics, Vol. 13 See Howard Kreisel, “Imitatio Dei in Harvard Theological Review, Vol. 74, No. 3 Maimonides’ Cosmogony-Prophetology Puz- 55, No. 4 (Jun., 2002), 711-750 Maimonides’ Guide of the Perplexed,” AJS (July, 1981), 287-301 Maimonides aligns creation ex nihilo Aristotelian view of eternity of the can receive it. Another is a view of and proposes his own that combines zle”, The Harvard Theological Review, Vol. Review Vol. 19, No. 2 (1994), 169-211 with prophecy that allows for God universe, and there is the religious/ prophecy that is wholly naturalistic, the Torah theory with Aristotle’s 74, No. 3 (July, 1981), 287 6 Such as his introduction to Avot and Avot 17 See Herbert Davidson, “Maimonides’ obstructing it from certain people. traditional view of creation ex nihilo. believing that God cannot choose any theory. It is important to point out 4:4 14 Indeed, this is what drives Maimonides Secret Position on Creation,” in Isadore Twer- But Kaplan lines up Platonic creation The middle path, then, is a Platonic particular person to receive or not that Maimonides explicitly connects 3 Kellner, Menachem, “Reading Rambam: to write in his introduction to Avot that he will sky, ed., Studies in Medieval Jewish History with absolutely free choice by God in view that allows for creation and receive that prophecy. Both pose a Aristotle’s view with that about Approaches to the Interpretation of Maimon- 7 Such as Code of Maimonides, Laws of censor the names of the philosophers he has and Literature (Cambridge: Harvard Univer- ides,” Jewish History Vol. 5, No. 2 (Fall, Temperaments (Hilkhot De’ot) Chapters 1 and in mind, as the masses would throw out the sity, 1979) 16-40 prophecy. It is difficult to understand miracles. The others could not be problem to the religious philosopher. creation. Regarding Aristotle’s view, 1991), 75 2 very valid ideas just based on where they came why each one could not apply to the chosen. If creation ex nihilo is picked, The philosopher believes in divine he writes, “This view is closely from. 18 The Harvard Theological Review, Vol 70 other. Meaning, it is even easier to Maimonides’ audience would feel overflow, and the perfection of the connected with his theory of the 4 All translations of the Guide of the Per- 8 Such as his reasoning for circumcision in (1977), 233-56 argue creation ex nihilo could align it has abandoned its intellect. If the intellect to receive prophecy, so the Eternity of the Universe and with his plexed and pagination are from the Pines Guide 3:49 15 It is true that some suggest that Maimon- with absolutely free divine choice in view of an eternal world is picked, first view of prophecy cannot be true. opinion that everything different from translation of The Guide of the Perplexed, ides only meant a simple relationship in terms 19 Presented here are only a few positions Chicago: University of Chicago, 1963 9 See Fox’s “The Doctrine of the Mean in of the number three, see Masha Turner, “Ex- regarding Maimonides on creation. For fur- prophecy, and Platonic creation with a Maimonides’ audience will feel its The second position, however, poses the existing order of things in Nature is Aristotle and Maimonides” in Interpreting amining the Relationship Between the Opin- ther study into the topic, see Jewish Philos- limited divine choice. religious foundation crumbling, with a problem to the religious person who impossible. It is the belief of those who 5 See for example, Leo Strauss, Persecu- Maimonides: Studies in Methodology, Meta- ions on Creation and the Opinions on Proph- ophy: Perspectives and Retrospectives, Aca- That is, in fact, the position argued no miracles and no revelation. Instead, believes that God has an active part turned away from our Law…” If so, tion and the Art of Writing (Glencoe, IL: Free, physics and Moral Philosophy (Chicago: Uni- ecy in the Guide of the Perplexed” (Heb.), in demic Studies Press, 2012, 157-232 by Davidson. Thus, the Platonic Platonic creation can take the best in the process in which the person to it would make sense for Maimonides 1952) 38-94; and his “How to Begin to Study versity of Chicago Press, 1990), 93-123, also Daat: A Journal of Jewish Philosophy & creation would line up with the “Law features of both Aristotelian eternity which prophecy is conveyed receives to take elements of it into account The Guide of the Perplexed,” Pines’ Guide found in Maimonides: A Collection of Critical Kabbalah, No. 50/52 (2003), 73-82. Howev- 20 To appreciate the vast literature and for of the Perplexed, xi-lvi, and Joseph Buijis’ Essays (IN: Notre Dame Press, 1998), 234-263 er, even early figures such as Abravenel (in his further study into the topic of Maimonides of Moses” view of prophecy, and and religious creation ex nihilo: his prophecy. Thus, Maimonides as he did for creation. Thus, his own response, “The Philosophical Character of commentary to the Guide, 2:32) realized that on divine providence, see Israel J. Dienstag, based on this analysis he concludes eternal matter but with the possibility chose the opinion that represents opinion is such that he agrees with the Maimonides’ Guide - A Critique of Strauss’ 10 See Menachem Kellner, Science in the this is a very difficult approach, as there was “Maimonides on Providence – A Bibliogra- that Maimonides believed the Platonic of miracles. the best of both, that prophecy is a Torah view in that Divine providence Interpretation,” Judaism, Vol. 27 (1978), 448- Bet Midrash (Brighton, MA: Academic Studies no reason for Maimonides to create an explicit phy” (Heb.), Daat: A Journal of Jewish Phi- view of creation to be true. However, Indeed, Maimonides explicitly states natural process in which God has the exists for human individuals who 457. For an approach not too dissimilar from Press, 2009), 165-173 relationship between the two, and the similar- losophy & Kabbalah, No. 20 (Winter 1987), there are still a few issues to work out. that he agrees with Aristotle half- power to withhold prophecy should excel in intellectual perfection. the one argued in this paper, see especially ity of the number three has no real importance 17-28 Marvin Fox, Interpreting Maimonides: Stud- 11 See Maimonides’ Mishneh Torah, Laws and could have manifested in the similarity to This interpretation relies on a rarely- way. In Guide 2:29 (346) he states, He will it. In this synthesis model, However, Aristotle is correct about ies in Methodology, Metaphysics and Moral of Temperaments 1:6, and his Book of the the number of forefathers, or other such fa- held position that Maimonides is “We agree with Aristotle with regard Maimonides was not saying that there other aspects of the world, such as Philosophy (Chicago: University of Chicago Commandments: positive commandment #8 mous “threes”. really a Platonic philosopher, at least to one half of his opinion…” He is a correspondence of a precise nature individual animals, the natural world, as regards to creation. While it is true goes on to state this half as being an in both discussions. Rather, there are which are left to chance. A leaf blows Ahad Ha’am and His Dream for Israel’s Soul that he allows for the Platonic view eternal world a parte post, until God three opinions, two of which are at because of natural chance, not because By Miriam Pearl Klahr 1 of creation as a “possible opinion” miraculously changes it. Is this really extremes, and a third opinion exists God specifically willed it. In doing O n everyone. ” Though Bible study is and religious interpretations of Tanakh in the Guide, he is fairly explicit any part of Aristotle’s position? It can that can be seen as a moderate view. this, he explicitly combines the two far from new for both the religious that the religious clung to. In contrast, in his vehement denial of Jewish hardly be said to be in any semblance Another area Maimonides discusses approaches to form a synthesized December 21, 2014, the second night and secular sectors of Israeli society, on the Project 929 website one finds a belief to allow for the Platonic view, to Aristotle’s theory of an eternal various views and has his own in the third.20 of Hanukkah, Project 929, an online the joining of the two is unique. As mixture of these two worlds as artists, which he equates to the Aristotelian universe. The real half that could Guide is in regard to divine providence. In summation, Maimonides’ method initiative committed to studying one part of secular Israeli society’s original writers, rabbis, and politicians offer one in that regard. Furthermore, the be agreed upon would be the state In Guide 3:17, Maimonides lists six of contradictions could be related chapter of Tanakh efforts to insights regarding the daily chapter. Platonic view of creation does not of eternal matter. That is closer to opinions as regards to providence, to his doctrine of the mean, at least each day, was Asher Ginsberg, who recreate Jewish There one can find traditional Rabbinic appear to be obviously present in Aristotelian philosophy than that of including his own. These are: in cases of unproven opinions. We launched. The goal later adopted the pen culture, it drew midrashim alongside feminist the Guide or in Maimonides’ other agreeing to an eternal world a parte have seen that faith and reasoning are of the site is to “help name of Ahad Ha’am, upon Tanakh’s interpretations of the biblical text. writings. As Davidson himself notes, post were God never to miraculously Everything is random, there is no subject to the category of virtue and Israelis from all walks devoted his life to stories of This development is a far cry from it also seems to go against the thrust change it. However, he could not do providence (Epicurus) vice, and that following the middle of life understand how defining and nurturing heroism. earlier models of Israeli culture, which of Maimonides’ argument in the this if the audience remained convinced Only permanent and ordered things path among both moral and intellectual the biblical text is “true” national Jewish However, an focused on creating a new, liberated Guide for the creation of the world. the philosophic demonstrable truth lies have providence, but not individuals extremes can fulfill imitatio dei. We relevant to them from freedom though the important Jew, divorcing themselves from the Maimonides spends a large amount of with Aristotelian eternity. So his (Aristotle) proposed that Maimonides wrote his a social perspective. creation of an Israeli part of this past and performing anti-religious of his book showing that creation ex first job was to lower the demonstrable Everything has divine providence Guide with contradictions that are One in which the culture rooted in Jewish process was activities such as eating pork on Yom nihilo is equal in demonstrative proof truth of eternity to the same level as (Asharite) resolved through the mean because Bible is a shared also rejecting Kippur. text that belongs to tradition. the traditional Yet upon closer examination,

6 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 7 Jewish Philosophy in the 21st Century this movement to build an Israeli for complete integration of Jews only in that it resembles more or less love, but that in the new state the found followers in the members of culture. Use of the Hebrew Language culture that is not specifically religious within secular society. the good products of other literatures5” source would be nationalism9. Ahad the first Aliyah, as European ant- would build a culture rooted in the but steeped in traditional Jewish In an essay titled “Slavery in he wrote. For these reason Ahad Ha’am Ha’am asserted that a Jewish national Semitism worsened, Zionists focused history and wisdom of the Jewish texts and values is not entirely new. Freedom,” Ahad Ha’am describes the believed that “it is only in the latest culture revival must precede any more on creating a political state people, allowing the Jewish Bible to “What is national freedom if not a emancipated period, that of political activity; that before a state as quickly as possible, instead of be at the cultural core of the Jewish people’s inner freedom to cultivate its Jews of But Ahad Ha’am’s greatest emancipation and could be established, Jews needed to slowly first creating a Jewish culture. people. It would give the people of 4 victory is probably felt KOL HAMEVASER KOL abilities along the beaten path of its France . He assimilation that settle in Palestine and allow a Jewish Furthermore, his belief that mass Israel access to the rich intellectual history?” wrote Ahad Ha’am, father explains through the revival of the Jewish culture culture to flourish. Therefore, Ahad immigration to the Jewish homeland texts of Jewish History17 and a unique of cultural Zionism2. Asher Ginsberg, that their Hebrew language. has become Ha’am envisioned a small Jewish state of Zion was impossible proved voice rooted in their past. Eliezer who later adopted the pen name of attainment of sterile and ceased which did not necessarily need to be wrong. 13 From Herzl onward, the Ben-Yehuda read an article of Ahad Ahad Ha’am, devoted his life to political freedom came at the price to bear new fruit.6” governed by Jews. In his eyes, the primary concern of Israeli politicians Ha’am’s containing these ideas and defining and nurturing “true” national of moral and intellectual slavery. In essential factor was that it be a place has not been the cultivation of a was persuaded that the success of the Jewish freedom though the creation the process of becoming full French Of course Ahad Ha’am also devoid of intellectual and physical unique Jewish culture, but rather the Zionist movement was dependent on of an Israeli culture rooted in Jewish citizens, they denied the existence acknowledged that Eastern European constraints, allowing Jewish culture to physical development of the state, the Hebrew language. Ben-Yehuda tradition. of Jewish nationality. They stripped Jews, denied of Emancipation, were organically develop there. He believed from establishing a political system then dedicated his entire life to In 1856 Ahad Ha’am was born themselves of their natural bonds not fully free. He extolled their spiritual that the minority of Jews living in to ensuring its security. 14 codifying a modernized Hebrew to a Hasidic family in the small village with their brothers, entering into what freedom, one which Ahad Ha’am Israel would form a spiritual center language. Since its revitalization, of Skvyra, Ukraine. Like all Hassidic Ahad Ha’am considered a form of claimed he would never sacrifice for and an exemplary model for the many However, the Jewish political the Hebrew Language has come to boys Ahad Ha’am attended heder; moral slavery. Similarly, for the first emancipation of any form. Yet he also Jews dispersed throughout the world. state that was established in 1948 represent the Zionist spirit and life however, he also secretly self-taught time in history, Jews had to explain recognized how the physical cruelty “Palestine will be the national, spiritual was not free of Ahad Ha’am’s force in many ways. Hebraizing himself to read Russian. At the age of to both others and themselves why of anti-Semitism stifled their cultural center for Judaism, a center beloved of influence. In the few years that Bnei one’s name has come to be a strong twelve his family moved to the city of they still identified as Jews even after creativity. Thus Ahad Ha’am turned all the people and dear to it, serving Moshe operated, it managed to pass symbol of nationality. In fact, David Kiev, where his father finally agreed becoming French citizens. However, to Zionism in his search for Jewish to unify the nation and fuse it into a resolution at the Second Zionist Ben-Gurion, who Hebraized his to hire a secular studies tutor. 3 Slowly their feelings of debt towards France freedom. However, he was quickly one body; a center for the law and the Congress to establish educational name from David Greene, required Ahad Ha’am shed his traditional for their newly gained rights prevented disenchanted with the Zionist vision science, for language and literature, for and cultural activities of national all the members of his cabinet Jewish beliefs, yet he never fully them from honestly relating to their of his day. Hovevei Zion, a nineteenth physical labor and spiritual elevation; character in Israel and the Diaspora, to do so as well18. The ultimate Sponsorship aligned himself with the Haskalah, or Jewish identity, thrusting them into century study group movement, and a miniature representation of what the such as distributing Hebrew use of Hebrew, through literary Jewish Enlightenment, which pushed a sort of intellectual slavery. While later on Theodor Herzl, advocated for Jewish people ought to be,” said Ahad literature to both communities. The expression, also plays a key role in these Jews were political Zionism. They envisioned Ha’am10. He desired a home of refuge organization also set up a network Israel’s cultural development. It is opportunities for free to vote and a state filled with Jews from across not just for Jewish wanderers but also of Hebraic schools that promoted often said that Zionist thoughts and take part in the the diaspora. There the Jews would for the national spirit; he dreamed of the significance of Jewish texts and movements are best gauged through country, they had rule themselves, become a powerful a Jewish State and not just a state for the Hebrew language from a cultural studying Hebrew poetry and prose19. upcoming issues are lost the freedom people, and at long last put an end to the Jews,11. perspective15. But Ahad Ha’am’s Furthermore, the literature does not to be themselves. the anti-Semitism. But Ahad Ha’am What happened to Ahad greatest victory is probably felt only reflect developments and trends, Instead of found the goals of political Zionism Ha’am’s dream? Did it ever ripen to through the revival of the Hebrew it also casts a remarkably strong available! advancing Jewish to be impractical and misguided.7 fruition? Like with many thinkers, the language. influence on Israeli society. The culture, they He believed that an ingathering of influence Ahad Ha’am’s thought and Herzl wrote that “the revived Hebrew language is not just now constantly all the Jews to the land of Israel was philosophy had upon Israeli society is language which proves itself to a medium for connecting to past texts Be in contact with us at measured an impossible dream. Even more debatable. From a political standpoint be of greatest utility for general and communicating; the language themselves importantly, he believed that the his impact was limited. In 1889 Ahad intercourse will be adopted as our itself is an integral part of Israeli against other primary challenge facing the Jewish Ha’am established the Bnei Moshe national tongue.16” Herzl associated culture. [email protected] cultures. Ahad nation was one other than physical Association to promote Jewish cultural Yiddish with the weak diaspora For much of Zionist History Ha’am believed harm. nationalism, but the organization Jew and saw no particular value in Ahad Ha’am’s voice regarding Israeli that even when Ahad Ha’am’s concern was the dissolved within eight years12. In revitalizing the Hebrew language culture seemed all but forgotten. to find out more not trying to dying spiritual life force of Judaism. 1901, inspired by Ahad Ha’am, Chaim which most Jews could not speak at Israeli culture focused on creating a assimilate, 8 Though Ahad Ha’am was not Weizmann began the “Democratic his time. Instead he believed that the new Jew, liberated from traditional emancipated observant, he held a deep respect for Faction,” an opposition faction within European language determined to be Judaism. However, as Israel faces the information. We thank Jews could no Jewish culture and ethics. “The love the Zionist Organization that called for most convenient for communication twenty-first century, one can sense longer produce for Torah is a basis of our language’s the organization of cultural activities should be the language of the State a shift towards the dream of Ahad true original existence,” he wrote, using the word by the Zionist Organization. By 1904, of Israel. Ahad Ha’am believed Ha’am. Whether it is directly related you for your support. work. “Even what language broadly to represent all of however, due to weak leadership, that bringing the biblical Hebrew to the revival of the Hebrew language is good in our Jewish culture. He believed that at the faction ceased to exist. Though language back to life was a crucial and Ahad Ha’am vision, or a result literature is good one time faith was the source of this Ahad Ha’am’s philosophy originally step in creating a national Jewish of the breakdown of Oslo and post-

8 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 9 Jewish Philosophy in the 21st Century Zionist thinking which vilifies political century Spanish Jewish poet Solomon only an Orthodox institution which Ha’am is in. A new-old paradigm is a combination of critical analysis of through feasting. Additionally, to reason that divine characteristics of work, Rav Joseph B. Solovetichik Zionism, is hard to determine. But ibn Gabirol, are only two such serves a religious purpose. Study halls taking hold: a secularism based not his sermon and outside knowledge of Nehemia instructs the Jews to send man are most expressed during this develops an exegetical framework what is clear is that Israeli culture is examples21. Moreover, Project 929 is devoted to analyzing the Bible and on the repudiation of Judaism but on Jewish theology. One such example portions of food to those who lacked time as well. Because the world was for understanding the two accounts shifting. Song writers are referencing far from the only initiative to bring the Talmud as a national and cultural the willingness, and the desire, to be is his famous Kuntris HaHessed. the financial means to celebrate. created with kindness – ‘olam hessed of man’s creation in Bereishit. Adam Jewish texts and values20. Meir Banai’s Jewish textual learning into common source of wisdom are spreading influenced by it22.” Although While yibaneh9 – man is enjoined to imitate I is created “in the image of God,” and “Hear My Cry,” an album whose Israeli culture. Jerusalem based Beit throughout Israel. Michal Goodman, Rav Hutner most readers God and perform acts of kindness charged with dominating the world lyrics quote heavily from the Yom Avi Chai and Tel Aviv based ALMA founder of Ein Prat, a Beit Midrash Miriam Pearl Klahr is a Junior at devotes over studying which better manifest his image of in order to achieve the grandeur that KOL HAMEVASER KOL Kippur liturgy, and hard rocker Berry both engage a diverse spectrum of where religious and secular students Stern College and is a staff writer for twenty pages these verses God. man deserves as being the pinnacle Sakharof “Red Lips,” whose lyrics Israeli society in Jewish learning. come together to study both Jewish Kol Hamevaser to explaining would focus of creation and an “image of God,” are taken from the writings of 11th- Similarly, the Beit Midrash is no longer and Western texts, writes, “Ahad different on the usual III – The Role of Kindness while Adam II seeks a covenantal aspects of themes of Although performing acts relationship with God involving “kindness” accepting of kindness is obviously a virtue, servitude and sacrifice. Even if one 1 Beth Kisseleff, “Secuar Bible 7 Yaakov Shavit, “Ahad Ha-’Am 4, No. 2 (Fall, 1990). 71-87 brew-literature-haim-bresheeth and its God as the connection between doing these were to ignore the secular overtones Study for the Ineternet Age,” The Tow- and Hebrew National Culture: Realist importance King or acts and the other themes of Rosh of Adam I, such a description is still er, June 2015, available at http://www. or Utopianist?,” Jewish History, Vol. 14 Steven J. Zipperstein, Ahad 20 Though the Bible was a common on Rosh repentance,5 Hashanah appears to be somewhat far from a picture of self-nullification. thetower.org/article/secular-bible- 4, No. 2 (Fall, 1990). 71-87 Haam, available at http://www.yivo- source for early Zionist folk songs, Hashanah, a Rav Hutner tenuous. One might suggest that acts of Reduced to its simplest form, Adam I is study-for-the-internet-age/ encyclopedia.org/article.aspx/Ahad_ the spirit was anti-traditional, often richer, more chose to kindness would be in consonance with a creative being. Kindness may be the 8 Ofir Haivry, “On Zion: A Reality Ha-Am using biblical quotations in subver- nuanced perspective is left for the focus on a different element, namely a day dedicated to accepting God as product of such creative impulses; but 2 Ahad Ha’am, HaShiloah, 1902 That Fashions Imagination” in New sive ways. The music of today revis- reader to discover. the seemingly extraneous insistence the King, because such acts represent such acts would only further buttress Essays on Zionism (Shalem Press, Je- 15 Encyclopedia Judaica: Bnei its the Bible from a more traditional to supply the impoverished with food sacrificing the “I” for a greater purpose, man’s position as munificent caretaker 3 Ahad Ha’am, Encyclopedia rusalem, 2007). 83 Moshe available at http://www.jew- standpoint and will for instance cite II – The Prominence of Hessed and drink. Why was it so important to cause, or entity. However, a starkly (or, in cruder terms, benevolent of Zionism and Israel, vol. 1, New ishvirtuallibrary.org/jsource/judaica/ prayers, something early Israeli music The holiday marking the New mention this command? Just as a similar different perspective is discussed by despot) of his surroundings. York, 1971, 13-14 9 Ahad Haam, Igrot Ahad Haam, ejud_0002_0003_0_02449.html never did. (Daniel Gordis Tikva Semi- Year has been given many names in verse was used in Megillat Esther as Rav Hutner. This concept of man actualizing his 1923 nar Lecture, August 2015). the Torah and rabbinic works. Each the source for the commandment to In his second discourse, Rav Hutner divine potential and thereby imitating 4 Ahad Ha’am, Slavery in Freedom, 16 Herzl, The Jewish State, 146 title evokes a different aspect of the give matanot laevyonim, gifts to the states that hessed in its notional form10 God is expressed even more forcefully transl. by Leon Simon, (Kessinger 10 Ahad Haam, “An Open Letter to 21 Yossi Klein Halevi, “Israeli day: “Yom Teruah” recalls the shofar poor, on Purim,6 Rav Hutner uses this does not involve any loss on the part in the Sefer Habahir15 which recounts Publishing Rare Reprints, 2010) my Brethren in the Spirit”, 1891 17 Yoram Hazony, “The Guardian Rock Music’s Spiritual New Sound,” blowing. “Yom Ha-Zikaron” and verse as the source to conclude “that of the beneficiary, because this would God commenting that as long as of the Jews” in New Essays on Zion- Wall Street Journal, June 2015, the more colloquial name “Yom Ha- acts of kindness are embedded into limit the giver’s munificence.11 It is Avraham was alive he did not have 5 Ahad Ha’am, “The Spiritual Re- 11 Yoram Hazony, “The Guardian ism (Shalem Press, Jerusalem, 2007). available at http://www.wsj.com/ Din” evoke the fear of judgement the framework of the holiness of the only once the desire to do good is to do any “work” because Avraham vival” in Selected Essays of Ahad of the Jews” in, in New Essays on 60 articles/israeli-rock-musics-spiritu- that will ensue.2 The later term “Rosh day.”7 manifested in the physical world that embodied the middah of hessed.16 Haam, transl. by Leon Simon (Phila- Zionism (Shalem Press, Jerusalem, al-new-sound-1434122493 Hashanah” simply describes it as The continuation of the ma’amar the act of kindness appears to involve Avraham, as it were, assumed God’s delphia, Jewish Publication Society, 2007). 58 18 Israel By Jill DuBois, Mair Rosh, the beginning of the New Year for elaborates on the centrality of hessed an element of sacrifice. Thus, although role. How does such a perspective abet 1962). 265 97 22 Micha Goodman, “Making Jews chronology, shemittah, and yovel.3 to Rosh Hashanah. Rav Hutner traditional acts of kindness generally servitude to God and acceptance of 12 Ahad Haam (1856-1927) avail- out of Zionists,” Mosaic Magazine, No- However, Rav Hutner develops explains that Rosh Hashanah does involve an expenditure of resources,12 His kingship, the much more apparent 6 Ahad Ha’am, “The Spiritual Re- able at http://www.knesset.gov.il/lexi- 19 Haim Bresheeth, “Self and oth- vember 2013, available at http://mo- another dimension to Rosh Hashanah: not merely commemorate the creation the impetus or desire to do good is theme of Rosh Hashanah? vival” in Selected Essays of Ahad con/eng/echad_haam_eng.htm er in Zionism: Palestine and Israel in saicmagazine.com/response/2013/11/ kindness. of the world, but also heralds the not a manifestation of nullification or Haam, transl. by Leon Simon (Phila- recent Hebrew literature,” Libcom. making-jews-out-of-zionists/ As in most of his ma’amarim, reawakening of the powerful spiritual servitude. IV – Degrees of Nullification delphia, Jewish Publication Society, 13 Yaakov Shavit, “Ahad Ha-’Am org, September 2014, available at Rav Hutner quotes a source that serves forces of creation. Indeed, these Moreover, kindness is not In order to reconcile this apparent 1962). 265 and Hebrew National Culture: Realist https://libcom.org/library/self-oth- as the textual basis for this idea. One “holy lights,” as Rav Hutner calls only a lack of subservience, but also contradiction, one must first or Utopianist?,” Jewish History, Vol. er-zionism-palestine-israel-recent-he- of the more famous narratives of the spiritual forces involved in the an act of empowerment. At the end understand the concept of nullification Rosh Hashanah in Tanakh appears in historically singular act of creation, of his first discourse, Rav Hutner before God. Understandably, this Rav Hutner and Kindness on Rosh Hashanah and Tanakh Sefer Nehemiah.4 Ezra and Nehemiah are qualitatively different than summarizes the imperative to perform relationship with God is not binary By Tzvi Benoff gather the Jews to the newly built those employed in the perpetuation acts of kindness as it relates to Rosh but occurs in varying degrees of background, Rav Hutner combined thought was the Maharal, Temple and teach them various laws of the world after its creation. The Hashanah as a time of creation, conception of the self and God. Rabbi I – Introduction the Lithuanian analysis he learned R. Bezalel Loew of Prague. Because the world was of the Torah that they were neglecting. Talmud states that the first chapter in specifically the creation of man in Schneur Zalman of Liadi, the founder Rav Yitzchok Hutner was one of the in Knesset Yisrael, the Chassidic and Maharal’s influence was not created with kindness – Upon learning of their numerous Bereishit should not be expounded the image of God. In other words, it of Habad Hasiudut, however, notes17 most influential Orthodox philosophers Kabbalistic philosophy of his mentor limited to content, but also to ‘olam hessed yibaneh – transgressions, the Jews begin to cry publically.8 Rav Hutner explains that is the commandment of imitatio dei that there are two broad degrees of and theologians of the twentieth Rabbi Avraham Yitzhak Kook, and style. Like Maharal, Rav Hutner man is enjoined to imitate bitterly. Nehemiah comforts them, this is because the chapter describes that is mandating kindness.13 It is not nullification: 1) bittul b’yesh and century. As Rosh Yeshiva of Yeshivat general scholarship, to transform often explains esoteric ideas in God and perform acts insisting that instead of crying, they those spiritual forces of creation that medium of self-nullification, but a tool 2) bittul bmtziut. The first degree is Rabbi Chaim Berlin, he became well seemingly benign textual nuances into a manner that is understandable should rejoice in their renewed are not expressed anymore – other of divine empowerment. the internalization that God is the known for his ma’amarim, discourses fundamental theological principles rife even to the uninitiated laymen. of kindness which better commitment to God and their faith than on Rosh Hashanah. Because the Kindness is actually a manifestation Supreme Being that rules the physical on Jewish theology, that he would with practical implications for personal Moreover, he would often leave manifest his image of God. that, and He would forgive them, and creation of man “in the image of God” of creativity. This idea is best reflected and spiritual realms, while the latter is 1 deliver to students during holidays. and communal divine service. One of much of the broader concept to express this rejoicing and gratitude is mentioned in this chapter, it stands in The Lonely Man of Faith.14 In this the understanding that God transcends Drawing upon his rich and diverse the larges influences on Rav Hutner’s be deduced by the reader through

10 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 11 Jewish Philosophy in the 21st Century the worlds and that there is nothing but nullification was greater, why wasn’t to.29 To be able to relate to the entire Avraham’s connection to God, the It is only later, on Yom Kippur, that we the spiritual worlds,40 in which the God as the King of the World. When as a reminder of the potential of both God; the purest form of fear is the fear he a part of this dynamic as well? This Jewish entity, he needed to sever all bridge Avraham created between the can achieve the next step in connecting most intimate connection with God God is the king of the world, the full man and God’s infinite kindness to of what God is and not what He does. problem is also connected to Rosh ties with specific components of it. physical and spiritual realms, in order God. On this day Moshe brought down occurred. This is the second stage of severity of sins becomes instantly facilitate genuine repentance, thereby Avraham and Moshe personify Hashanah. The Midrash Rabbah23 Thus, Moshe was separated from the to do so. the second set of luhot and the Jews’ hitbatlut, the nullification of Moshe.41 apparent for even the most distant ultimately reaching the second level of these two states that Avraham is Jewish nation because he was the Based on the above, one can now teshuva process was completed. When This perspective also influences the Jews, like those who stood before bitul on Yom Kippur:42 when there is perspectives. connected to the holiday spiritual embodiment of the entire understand why Moshe was not part the Temple stood, the Kohen Gadol process of repentance. In order to step Ezra and Nehemia. Although pain nothing but God.43 The Talmud of Rosh Hashanah, and Jewish nation.30 He was raised in of the merkavah. The forefathers

KOL HAMEVASER KOL would enter the Holy of Holies, a out of the mire of sin, one foot must and sorrow may rightfully ensue, states18 that Maharal24 comments the Egyptian palace, away from the who were part of the merkavah realm that took up no physical space.39 first remain grounded in the cesspool. Ezra and Nehemia’s commandment Tzvi Benoff is a Senior at YC majoring the degree that Avraham was even rest of the Jewish people. Moreover, were the progenitors of the Jewish This sanctuary was the bridge to Thus, on Rosh Hashanah, we accept to rejoice and perform kindness serve in Biology and History. of servitude born on Rosh Hashanah. he married a convert, someone who nation. By becoming the merkavah of Moshe If Rosh Hashanah is a had no biological connection to the they succeeded in engendering an 1 See the introduction to each vol- Dereh Hayyim 1:2 was greater day of accepting God’s Jewish nation. In effect, he became a intimate connection with God into the ume of Pahad Yitzhak in which Rav 13 This is the reason for the con- 22 Netivot Olam (Netiv Ahavat than that of sovereign over the parallel Jewish nation unto himself.31 Jewish spiritual makeup.36 It would Hutner acknowledges and explains his cept of “mah hu rahum af atah ra- Hashem, Chapter 1), Tiferet Yisrael 34 Shmot Rabbah Yitro 28:1 Avraham, world, why is Moshe While Avraham’s role was to serve be impossible for a nivdal to fulfill unique style of delivery and content. hum” (Masefet Sofrim 3: 17), “just Chapter 20, id. Chapter 24. because not representative of as a transition (i.e. a separation) that role because he is separated from as He (God) is merciful, so too should 35 The significance of Hahsem Avraham this day instead? between the nations of the world and them; one cannot help form the entity 2 See Ramban to Vayikra 23:24 who you (man) be merciful”. See Pahad 23 Vayikra Rabbah Emor 29 transforming Moshe’s face may be for declared that the Jews, Moshe’s role was to serve that one was separated from. On a elaborates on the term “zikaron” and Yitzhak: Pesah (43). one of several reasons. One is that it is he was “dust V – The Roles of as a counterpart to the Jewish nation deeper level, the merkavah was only its relevance to judgment. 24 Hiddushei Aggadot: Rosh Ha- the medium through which other peo- and ashes,” Avraham and Moshe25 by serving as its emissary to God and established with the participation of 14 Chapter 1. shanah 10b. ple interact with the individual. Thus, whereas An analysis of receiving the Torah. all three forefathers; each of those 3 See Rosh Hashanah 2a. one’s expression is only an externality Moshe declared that he was “nothing.” Maharal’s descriptions of Moshe and Rav Weintraub’s analysis of the traits alone only comprised a part 15 See Sefer Ha-Likuttim: DAC”H 25 The vast majority of this concept and does not fully encapsulate the in- Rabbi Elya Weintraub, a student of Avraham leads to the conclusion that Talmudic statement above indicates of being a vehicle (i.e. subservient) 4 Nehemia 8 Tzemach Tzedek. Vol. 1 Avraham 3:1. is explained fully in Tiferet Yisrael dvidual’s complete personality. Anoth- Rav Hutner, explains that Avraham these biblical figures manifested two that being an initiator requires that the to God. Moshe, however, was the Chapter 24. er possibility is that the face is tradi- found God by looking through the different stages of a Jew’s relationship individual serving as a bridge remain complement to the Jewish nation and 5 For example, see Ralbag to Ne- 16 A full understanding of this con- tionally associated with kindness. The world.19 This is best expressed by the with God: Avraham was the first Jew, anchored on both ends. In order to the mouthpiece of God. He did not hemia 8:10. cept is beyond the author’s capability. 26 Gevurot Hashem Chapter 38. constant phrase in Tanach is to find Midrash,20 which relates that Avraham while Moshe was the paradigm of a begin the quest of “traveling beyond constrict divine service to a particular However the term melachah is import- favor in one’s eyes. Similarly, the fi- gazed at the world as if it were a Jew. This distinction is manifested the world” to find God, one needs to trait. In a sense, his role transcended 6 See Maimonides end of Laws of ant. This term refers to creative work. 27 Tiferet Yisrael Chapter 24. nal berachah in Shmoneh Esrei states building and was able to perceive the with Maharal’s concept of nivdal, remain grounded in the world. Thus, the diffraction of normative dveikut, Yom Tov about giving food to the poor Such a term was used to describe the “Sim…vhessed…barheinu Avinu… builder. The building must exist as a separate, a term used to describe a Avraham needed to retain a sense of cleaving to God with a particular for celebrating holidays, and compare process of creation (see Breishit 2,2) 28 One can argue that Avraham’s b’or panecha.” separate, distinct entity if one hopes qualitative gap between two entities. self, that he was something physical – trait.37 to here and Megillat Ester. See also – transforming the tohu vavohu into status of a nivdal was also for the sec- to find its builder. Thus, Avraham Such a gap may be required for two dust and ashes. The Torah, however, is Laws of Megillah. See also Metzudat its fullest potential. Kindness could be ond reason – that he and the Jewish 36 See Pachad Yitzhak: Rosh Ha- could internalize the reality that God reasons: 1) because the second entity something that is completely spiritual, V – Rosh Hashanah: The First Step David to Nehemia 8: 10 and Ralbag conceptualized as acts that facilitate nation was the spiritual counterpart shanah Discourse 2. was the creator and ruler of the world. is qualitatively different from the something so transcendent that it One can now understand ad loc. someone or something developing into of the physical world. Although this However, Moshe’s degree of hitbatlut, first or 2) because the second entity predates the world by 2000 years.32 As why Rosh Hashanah is so critically its full potential. (See also Bava Batra is true, the discussion of this essay is 37 Thus, he is referred to as “ish.” or self-abnegation, transcended the is to be the counterpart of the first such, Maharal writes33 that Avraham connected to the theme of hessed. 7 Pahad Yitzhak: Rosh Hashanah. 10a regarding the discussion between describing Avraham and Moshe’s sta- (See also Ma’amarei Pahad Yitzhak: world. He, along with the rest of (thus, this separation facilitates the was able to divine the practical mitzvot Accepting God’s dominion is a Discourse 1, Chap. 1. Turnus Rufus and Rabbi Akiva regard- tus from the perspective of the Jewish Sukkot Discourse 10 in which Rav creation, was nothing, merely an second entity’s connection to the of the Torah but could not receive graduated process with well-defined ing the necessity of creating rich and people. Hutner describes the divine service of expression of godliness. first). Maharal states26 that Avraham the text itself. The ability to receive steps. Although the ultimate goal may 8 Masechet Hagigah 13a poor people, and a discussion about Ya’akov in similar terms. See Tiferet Such a distinction leads one was called a ger because he was and bring down the Torah requires be to internalize that there is nothing the importance of charity.) 29 Gevurot Hshem Chapter 19. Yisrael Chapter 24 and Sefer Haliku- to the conclusion that Moshe was on separate from the nations of the someone with a higher degree of but God, the first step must be to 9 Psalms 89: 3 tim: Moshe for complete comparison a higher spiritual level than Avraham. world. Similarly, he was given the nullification and connection to the acknowledge that God is the ruler 17 Likkutei Amarim Ch. 34 and Sid- 30 Gevurot Hashem Chapter 33. of Moshe and Ya’akov.) However, see Indeed, one of the Rambam’s Thirteen commandment of circumcision to divine – Moshe. of the world. However, there must 10 Rav Hutner calls this term dur, “Introduction to Tikkun Hatzot” Moshe is referred to as the tzurah, the Tiferet Yisrael Chapter 24 in which Principles of Faith21 is that Moshe separate himself from the physical However, Moshe’s qualifications also be people to accept God as the “betaharta ha’atzmit” ideal spiritual form, of the Jewish peo- Maharal says that Avraham is called was the greatest prophet that ever world.27 Thus, Avraham was separated were insufficient without the efforts King.38 Thus, we also celebrate the 18 Hullin 87b ple. Adam because he is a progenitor. lived, enabling him to receive the from the physical, heathen world to of Avraham. The Midrash states34 birthday of man, an entity created in 11 Although Rav Hutner does not Torah. However, such a position is serve as the beginning of the Jewish that the angels did not allow Moshe His image, capable of giving to others state this explicitly, it can be inferred 19 Hayei Yosef. Discourse on the 31 One can now understand god’s 38 See Peirush ha-Gra MIshlei problematic. Maharal22 and others nation.28 to accept the Torah until God and furthering the divine plan of from his explanation in the second dis- Two Sets of Tablets, note 3. desire to create an entire new nation Chapter 27. state that Avraham, along with the Moshe, however, was to be the ideal changed Moshe’s face35 to resemble revealing the Godliness of this world. course (2, 4). out of Moshe after the Jews had sinned other forefathers, became a merkavah, Jew, the one capable of leading the Avraham’s. Maharal explains that the By performing acts of kindness, man 20 Be-Reishit Rabbah Lech Lecha by creating the Golden Calf. 39 Megillah 10b. The application of a chariot for God (to drive and propel Jewish nation and receiving the Torah. only way to bring down the Torah is harnesses his ability as a creator, 12 This notional form of kindness is 39. this Gemara to the Yom Kippur service His will forward). In other words, He was therefore born circumcised, through hessed. Thus, although Moshe thereby reinforcing and elevating his more apparent when the kindness in- 32 Avodah Zarah 9a was told to the author by Rabbi Men- they totally nullified themselves to a stage which Avraham spent the was the medium capable of receiving status as a physical being infused with volves spiritual elements. Thus, Thus 21 See Maimonides’s Intorduction del Blachman. the will of God. If Moshe’s degree of first 98 years of life building up the Torah, he needed to build upon spirituality – an “image of God.” what? to Perek Helek. 33 Tiferet Yisrael Chapter 20 and

12 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 13 Jewish Philosophy in the 21st Century 40 See Likkutei Amarim Chapters of the role of Rosh Hashanah, see Lik- pur is omitted in Nehemia. See Yal- Hayyim that describes the spiritual emotional dimension of Judaism. It the face of a contemporary mood that circle. Haredi roshei yeshivah, and 53-55. kutei Torah and Sefer Halikutim (Avra- kut Shimoni ad loc., which alludes to transformation between Rosh Ha- is indeed more likely to encounter a is hostile to religion. In fact, R. Yitshak perhaps some of Yeshiva University’s ham, 3, 1), which indicate a significant several themes of Yom Kippur. Thus, shanah and Yom Kippur in slightly young neo-Hassid studying Sihot Ha- Moshe Erlanger and R. Avraham Tsvi own, might frown at this relatively 41 Thus, Moshe received the second degree of bittul on Rosh Hashanah as although both themes are present, the different terms. However, the general Ran of R. Nahman of Bratslav than Kluger, two of the leaders of Haredi liberal derekh ha-limmud, but after set of Tablets on Yom Kippur. One can well. To understand this dichotomy, theme of Yom Kippur was stressed on idea is the same. See also Sihot Rab- Tanya of R. Shneur Zalman of Lyady, neo-Hassidut, even argue that the reading R. Morgenstern’s Nishmatin also better understand the midrash see Bet Yishai Drashot (Ma’amar Rosh Hashanah.) bi Shimshon David Pinkus: Yom Kip- because, as a general rule, the former’s current generation possesses spiritual Hadtin, it is difficult to deny its

KOL HAMEVASER KOL that Moshe was initially destined to Behirat Yisrael) and Pahad Yitzhak: pur (Discourse 1) and Pahad Yitzhak: work is more explicitly concerned with capabilities beyond those of prior ingenuity and utility as a new way become the High Priest (see Rashi to Rosh Hashanah (Discourse 20), which 43 See Likkutei Torah that describes Rosh Hashanah (Discourse 20) which the psychological landscape of Jewish generations.12 According to Jonathan to infuse dryly legalistic Talmudic Shemot 5). describe two perspectives of Rosh Ha- the process of repentance as develop- also develop this theme. belief and observance.7 Likewise, Garb, a scholar of Jewish mysticism, passages with spiritual and emotional shanah. (This answer can also be used ing a connection with G-d that tran- though the accusation is often leveled these rabbis, some of whom are former resonance. 42 For a more nuanced description to homiletically explain why Yom Kip- scends the rift of sin. See also Sifsei at them8, few neo-Hassidim actually members of specific Hassidic groups, From a broader perspective, R. study Kabbalah, and if they do, they use display the unique ability to transcend Morgenstern’s innovation reflects the books that dilute Kabbalistic concepts sectarian boundaries by attracting neo-Hassidic approach to Torah study Behind the Beards: A Philosophical Survey of Modern Orthodox Neo- into practical terms that emphasize the followers from all walks of Jewish in general: what Bible scholar James emotional and attitudinal in the service life. Their appeals to the emotional Kugel calls omnisignificance.15 For the Hasidism 9 By Netanel Paley of God. In a sense, then, neo-Hassidic issues of contemporary observance as neo-Hassid, as well as the Kabbalist, Y o u foundations, the article discusses, Of the very few organized discussions utter detachment from the emotional pathos supplies an emotional content well as their relative youth win them every line, every word, and every letter have seen their flowing beards and in general terms, the inspiration and on neo-Hassidut, the recent Orthodox needs of today’s Modern Orthodox to rote observance that is difficult to a relevance and charisma that older of Torah contains infinite layers of pe’ot. You have seen their gartlach alternative spiritual avenues that neo- Forum, held earlier this year at Yeshiva youth, many of whom rely on neo- teach in a classroom and difficult to Haredi roshei yeshivah rarely enjoy.13 meaning by virtue of its Divine origin. The neo-Hassid’s belief in (prayer belts) and pocket editions Hassidut provides to young adults. University3, received considerable Hassidut for inspiration, as evident in maintain following the typical gap year Lest one contend that these neo- In truth, this doctrine has its roots in omnisignificance reaches into other of Sihot Ha-Ran. Perhaps you have To be sure, Bensoussan mentions the attention Bensoussan’s in Israel. For the average post-Israel Hassidic leaders simply repurpose the derashot R. Akiva expounded on realms as well. Needless to say, the even seen them clap and jump in your revival of Hassidic texts, and, to a lesser from neo- In a sense, then, neo- article. young adult, who Hassidic every kots (crown) on certain Hebrew omnisignificance of every minute otherwise uneventful morning minyan. degree, Hassidic practices, as central to Hassidim for its Hasidic pathos supplies an This emotional may struggle to For the neo-Hasid, as well texts letters16, and later in the Ramban’s detail of reality, otherwise known as We all call them neo-Hassidim, the ethos of the movement. However, embarrassingly emotional content to rote aspect may connect with the as the Kabbalist, every line, for their well-known comment that the entirety hashgaha peratit, is a key element of a term coined to account for the since this is the extent of the article’s biased and observance that is difficult be what best Talmudic rigor every word, and every letter sermons of the Torah constitutes one Name of neo-Hassidic philosophy just as it is renewed popularity of Hassidic texts philosophical inquiry, several vital cynical tone, to teach in a classroom identifies neo- of classic mussar of Torah contains infinite and are not God.17 The Kabbalist, and now the a core tenet of Hassidic thought.19 and customs in non-Hassidic circles, questions remain unanswered. This is as well as its and difficult to maintain Hassidut, as texts or the layers of meaning by virtue engaged in neo-Hassidic Kabbalist, extends the Beyond that, however, neo-Hassidut ranging from Modern Orthodox post- entirely appropriate for an article in remarkably described by Rav’s ambiguous of its Divine origin. exegetical belief to include Torah she-ba’al peh, sees omnisignificance in the Jew’s Israel youth, to Haredi rabbis. But Jewish Action, as it generally serves poor timing at following the typical gap Bensoussan, as existential creativity, granting him license to expound even experience of the material world that beneath the external trappings, who to orient its chiefly older readership of a moment when year in Israel a philosophical angst, neo- Garb the most technical of halakhot in a is permissible to him or her. For the are these bohemian firebrands? What social, not ideological, phenomena in neo-Hassidut ideology Hassidut serves as an ideal avenue for notes that they do not shy away Midrashic light. Talmudic purists will neo-Hassid, “kadesh atsmekha be- do they really believe, and why do the Modern Orthodox community. For had finally gained some acceptance in rather than a mere Modern Orthodox remaining emotionally invested in his from innovation, especially in their surely shake their heads in disapproval, mutar lakh” “Sanctify yourself with they encounter so much cynicism from members of the younger generation, the broader community.4Though the zeitgeist. It is clear that common neo- or her avodat Hashem, an essential written work. Of particular note are but what makes R. Haim Soloveitchik’s that which is permissible for you”20, onlookers? however, many of whom encounter topics presented may have been well- Hassidic practices, including clapping, component of a healthy religious the imaginative hermeneutics of R. platonic hakirot any more plausible is not a moral imperative for setting Despite recent neo-Hassidim researched, and though the organizers dancing, and playing instruments lifestyle. Morgenstern, which Garb describes than a trained Kabbalist’s hakirah of boundaries on material pleasures, discussion of in their social allowed the participation of scholars during davening, distinguishing one’s Such a goal is of course central to the as a “kabbalistic reinterpretation the same contradiction in the Rambam? as traditionally understood21, but neo-Hasidism, circles, and who find genuine spiritual inspiration appearance with a beard and pe’ot, and thought of Hassidut in general, which of Talmudic and halakhic texts”.14 Neither can necessarily prove to arrive an exhortation to find the Divine in these to whom from Hassidic texts, such as Rabbi attending lively farbrengens (Hassidic emphasizes religious passion even in Traditionally, Hassidic exegesis focuses at the Rambam’s original intent, and those pleasures. Obviously, this type questions, neo-Hassidut Josh Rosenfeld of Lincoln Square gatherings) are ideally intended to the mundane motions of everyday life. on Scripture, but many classic works, yet both are legitimate hermeneutic of omnisignificance is on a more which may be Synagogue, it was quite easy for the enhance one’s emotional connection From the Baal Shem Tov himself10 to especially R. Natan of Nemyrov’s avenues, as both have roots in the concealed plane of Divinity than that relate to the ideologically neo-Hassidic participants to detect the to Jewish ritual and custom. This sort the Lubavitcher Rebbe11, one would be Likutei Halakhot, extend their unique tradition of shivim panim la-Torah of the Torah’s omnisignificance. But philosophical relevant contemptuous nature of the discussion. of emotionally engaged activity is hard-pressed to find a Hassidic master Midrashic approaches to the world of (Masoretic Doctrine of manifold any belief in omnisignificance stems underpinnings because of In their comments on Twitter, an what distinguished Zalman Schachter- who does not repeatedly emphasize halakhic literature. For Hassidim, this meaning) and are propounded by from a broader belief in the immanence of the their still- established social medium for neo- Shalomi’s 1970s Jewish Renewal the constant fervor required for a is second nature, so R. Morgenstern’s highly qualified Torah scholars. It is and omnipresence of God Himself movement, evolving, Hassidic scholarship, these observers movement and Arthur Green’s profound relationship with God. But in derashot do not necessarily strike them no wonder that neo-Hassidic shiurim, in all aspects of existence, including have been largely overlooked. Perhaps fluid worldviews, this article can dismissed the Forum because it Havurat Shalom, which perhaps neo-Hassidut, especially the mystical as especially novel. But in light of R. such as those delivered at UofPurim human expression. Therefore, it is not the most widely read treatment1, hardly be considered an adequate disingenuously ignored the bonafide can be viewed as precursors, albeit variety promulgated by a few massively Morgenstern’s growing popularity meetings18, include sources from surprising to learn that many Modern Barbara Bensoussan’s article in investigation. Taken out of context, spiritual and emotional impact of halakhically distant ones, to modern popular Haredi rabbis in Jerusalem, among non-Hassidim—many Modern across the historical and hashkafic Orthodox neo-Hassidim find spiritual the Winter 2014 issue of Jewish it would not be difficult to recognize studying Hassidic texts.5 By regarding neo-Hassidut.6 Though perhaps less this fervor takes on a new force and Orthodox neo-Hassidim receive his spectrum. Neo-Hassidut blurs the exuberance, even redemption, in all Action magazine, appears to treat it as the work of a reporter, albeit a neo-Hassidut as little more than a clear, what I have seen from my urgency. Figures such as R. Yitshak weekly pamphlet by email—one has to line between tradition and innovation kinds of music. The Vermont-based Modern Orthodox neo-Hassidut as a respectful, impartial one. social, perhaps even psychosocial personal interactions with people Meir Morgenstern and R. Tsvi Meir wonder whether the study of Talmud in Aggadic and Midrashic exegesis, jam band Phish is especially popular sociological phenomenon rather than Yet if Bensoussan’s work can easily phenomenon, the organizers of the who identify with this movement, Zilberberg deliver fiery discourses on and other halakhic texts is now a giving way to an all-encompassing on the neo-Hassidic Twittersphere22, a theological doctrine.2 Rather than be discerned as that of an outsider, it Forum displayed their own theological most neo-Hassidim primarily study the relevance of Hassidic passion in different experience for those in his truth of a postmodern flavor. but neo-Hassidut itself has already describing the movement’s ideological is by no means unusual in this regard. biases, and, more importantly, their Hassidic works that address the 14 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 15 Jewish Philosophy in the 21st Century produced its own homegrown music, on their way to becoming required problem Modern Orthodoxy has hardly not equal antinomianism, and yes, the Poetry: Parallelism and Its History (New 20 Yevamot 20a 28 Many Hasidic stories, in addition most notably Omek HaDavar and reading in neo-Hassidic circles. This addressed, by offering alternatives rabbis of Izbica and Radzyn knew that 11 See, for example, Likutei Sihot, Vol. Haven and London, 1981), pp. 103-4. to Hasidic exegetical teachings, empha- Zusha. This renewed focus on the sophistication extends to original work to the impersonal Talmudism that is the Rambam states that humans have XV, pp. 50-56 See, also, Yaakov Elman, “The Rebirth 21 See Ramban to Lev. 19:2 size the spiritual capabilities of simple, artistic and aesthetic is decidedly as well; already, one notable neo- given precedence in the community.27 total free will31, which is the opposite of Omnisignificant Biblical Exegesis in ignorant Jews. For one well-known exam- Hassidic in character, and may reflect a Hassid has published a book about a It is a basic principle of Hassidic of antinomianism. It is only because 12 Jonathan Garb, “Mystical and the Nineteenth and Twentieth Centuries” 22 From personal experience on Twit- ple from the Baal Shem Tov, see R. Yosef available online at www.biu.ac.il deep-seated appreciation for the Godly highly esoteric Kabbalistic concept24, thought that one does not need to be neo-Hassidut is accused of theological Spiritual Discourse in the Contempo- ter. Yitshak Schneerson’s Sefer ha-Sihot 5703, 28 rary Ashkenazi Haredi Worlds”. Journal pp. 167-168.

KOL HAMEVASER KOL sanctity that can be revealed in human which has been acclaimed by the a talmid hakham to be a good Jew ; simplicity and superficiality that 16 Menahot 29b; see also Eruvin 21b, expression. prolific scholar of Jewish mysticism indeed, many scholars agree that the unreasonable allegations gain any of Modern Jewish Studies, Vol. 9. March 23 Bensoussan, 2014 where the idea is cited without mentioning 29 See, for example, Rabbi Dr. Norman Because of the uniquely Elliot R. Wolfson. Another has very origin of Hassidut was a natural traction. In truth, the philosophy of 2010. pp. 17-36 R. Akiva Lamm’s The Religious Thought of Hasi- 24 Yoel Rosenfeld, Botsina de-Kardi- emotional nature of neo-Hassidic produced a thesis on Polish Hassidut as response to the exclusive intellectual neo-Hassidut, especially regarding dism: Text and Commentary. KTAV Pub- thought, it is natural that neo-Hassidim well as a Hebrew book about sin and nature of Jewish communities in the exceedingly complex interplay 13 ibid. See also Alan Brill, “The new nuta Haredi Hasidism – Zilberstein, Erlanger, 17 Ramban, Introduction to Commen- lishing House, 1999, p. xlii are criticized for a supposed lack of repentance that includes a diverse array Eastern Europe.29 It might be too much of Divine Knowledge and Free Will, Morgenstern, Kluger, and Schwartz”. tary on the Torah 25 25 Dovid Bashevkin, be-Rogez Raheim intellectual rigor or even just a lesser of Hassidic sources. Though every to suggest that history is repeating itself is a richly nuanced field of study that Book of Doctrines and Opinions. July 28, 30 See Shaul Magid, Hasidism on the Tizkor focus on intensive Talmud study. community includes elements that are here, but at the very least, it is unfair to deserves to enter the Modern Orthodox 2013. Available at kavvanah.wordpress. 18 youtube.com/uofpurim Margin: Reconciliation, Antinomianism, As quoted in Bensoussan’s article, a less academically inclined than others, blame neo-Hassidut for engineering a conversation. com and Messianism. University of Wisconsin 26 Bensoussan, 2014 rabbinic leader in RIETS wondered such high-level output attests to neo- legitimate solution to a serious socio- But the better option would 19 See Keter Shem Tov, Addenda, 395. Press, 2005. 432 pp. aloud whether neo-Hassidut is capable Hassidut’s capability of sophistication, religious problem. be to ignore the demarcations within 14 Garb, 2010 See, also, Sha’ar ha-Otiyot, “Hashgaha of producing talmidei hakhamim.23 which in turn speaks volumes about Unfortunately, the indictments Jewish philosophy entirely. Thankfully, Peratit” 27 Ibid. 31 Rambam, Hilkhot Teshuvah 5:1 The problems with this perfunctory the intellectual depth of Hassidic texts. do not stop there. Some complaints may Yeshiva University has accomplished 15 James Kugel, The Idea of Biblical evaluation of the movement are too In spite of that, the be more well-informed than others, but this to some degree, by hiring R. troubling to ignore. Perhaps the aforementioned RIETS leader, in his many stem from personal biases. It is Moshe Weinberger and R. Moshe Tzvi most notable of these is the erroneous apparent assumption that every new easy for opponents to claim that neo- Weinberg to teach Hassidut to contrast Sanctuary and Sacrifice: Rambam’s View of Korbanot assumption that the study of Hassidut spiritual movement must produce Hassidim in general are less stringent in with the mitnaged-friendly atmosphere is by definition not intellectually talmidei hakhamim, seems to view their observance of halakhah, because of the Beit Midrash (which has two By Dovid Schwartz challenging. Though younger students neo-Hassidut through his own Talmud- some might daven later or learn less pitiful shelves of sifrei Hassidut). Introduction analyze the relevant material from explaining what “purpose” the various The typical argument runs as follows: interested in Hassidut are encouraged centric lens. Yet a simple survey of Gemara, but actually, any laxity is a Until Hassidut is celebrated along with Earlier this year, writing for The Times both The Guide of the Perplexed and mitsvot have and how they function given that Rambam posits that the only by yeshiva and seminary teachers to young adults, even those studying result of one’s own personal decisions. mussar and the thought of the Rav, and of Israel, in an open letter to God, the Mishneh Torah. This article is not to achieve these ends. Most famous, reasons for korbanot are the abolition begin with entry-level works such as in Israel, would reveal that many Hassidic sources never advocate for a until academic discussions like the Rabbi Shmuly Yanklowitz claimed necessarily meant as a response to perhaps, is Rambam’s position on of idolatry through redirecting the Netivot Shalom, many who are just struggle to glean religious inspiration looser adherence to Jewish law, and Orthodox Forum can respect Hassidut that the idea of animal sacrifice is korbanot; namely, that pagan drive to sacrifice animals a few years older can navigate the from poring over a Gemara. Yeshiva neither do neo-Hassidic teachers, so as a mode of spirituality, the Modern outdated. “Your people,” he writes, Hashem thinks of sacrifice they are a lesser means of towards Hashem and the appeasement Kabbalistic and Midrashic wordplay of University’s own R. Moshe Tzvi it is merely a hasty generalization to Orthodox philosophical conversation addressing Hashem, “must be a light and temples as a lower Divine worship and were of the unenlightened masses, when Tanya and Likutei Moharan as well as Weinberg, a popular teacher and assume that such leniency is part of cannot be regarded as intellectually to the nations, not a source of darkness form of worship instituted with the goal Bayit Shelishi is built, there will be no a yeshiva student can navigate a piece mashgiah ruhani in the Stone Beit neo-Hassidic philosophy. The same is honest. When that happens, the hope is by returning to a practice once deemed of eliminating idolatry. sacrifices, as the reasons for sacrifices in the Ketsot Ha-Hoshen (casuistic Midrash Program, is quoted in the true for the purported antinomianism, that we will have no need for the label honorable but now perceived by the The way that this goal are no longer applicable. I would like to work on Hoshen Mishpat). And more Jewish Action article saying that there or determinism, of the rabbis of and category that is neo-Hassidut. global masses as barbaric.”1 Rabbi Yanklowitz in particular, but is accomplished is by satisfying the underscore my impression (bolstered advanced texts that are well-known are a significant number of students Izbica and Radzyn (Mei ha-Shiloakh, Rabbi Yanklowitz further claims that a general explanation of Rambam’s pagan hunger for animal sacrifice: by by reading Rabbi Yanklowitz’s article) for their difficulty, such as those of the who do not necessarily feel at home Ohr Yesharim, and others), which Netanel Paley is a junior in Yeshiva Rambam “taught that prayer was position as I understand it, in response granting the Jews the opportunity to that those who follow this line of Chabad rabbis (Torah Ohr of R. Shneur in the legalistic atmosphere of the Beit is grossly misunderstood by those College studying biology but breathing evolution from animal sacrifice and a to the commonly held position that offer animals within the framework of reasoning believe that there will in Zalman, Hemshekh Samekh Vav of R. Midrash.26 As R. Weinberg continues, who have not studied these works Hassidut. more silent meditative type of worship Rambam thought there would not be Judaism, there is no longer a need for fact be non-animal sacrifices, i.e. meal Shmuel Dov Ber, and others), are well neo-Hassidut essentially solves a intensively.30 No, neo-Hassidut does will eventually supersede prayer with korbanot in Bayit Shelishi. them to turn to idolatry, and hence the offerings in Bayit Shelishi, and it will words.” While I am in no position to draw towards idolatry is significantly only be animal sacrifices that will be comment on whether or not Rabbi Background weakened. abolished. April 19, 2015. Available at yucommenta- tus/568050442812456960 tei Etsot summarize the practical, spiritu- 1 Due to its publication in the Ortho- Yanklowitz and the global masses Before addressing the topic dox Union’s magazine, which is distribut- tor.org al, and emotional lessons contained in the really do perceive sacrifice as barbaric, at hand, some general background ed to Orthodox homes across the United 6 This is my own idea, based on Arthur larger, more complex Likutei Moharan. I believe that his claim about Rambam to Rambam’s thought is necessary. States free of charge. 4 The forum was held just two months Green’s own label of his movement; he is incorrect. Given the current Rambam famously contended that after the publication of the complimentary gave a talk at Brown University in 2014 8 Firsthand experience. 2 Barbara Bensoussan, “Rekindling Jewish Action article. titled “The Neo-Hassidic Imagination.” popularity of this theory, I would like all mitsvot in the Torah are means to present my own understanding of to man’s perfection; in particular, the Flame: Neo-Chassidus Brings the In- Bensoussan also mentions a view that 9 For example, Siftei Hen by R. Shmuel ner Light of Torah to Modern Orthodoxy”, 5 Some of these comments were seri- Shlomo Carlebach was partially respon- Kraus and Talelei Hayyim by R. Haim Co- the issue. they are all “bound up with three Jewish Action, December 1, 2014”. Avail- ous, but many were light-hearted and sible for a revival of Hassidic song and hen, also known as the “Helban” (Milk- This article will attempt to prove that things: opinions, moral qualities, able at www.ou.org sarcastic. Rabbi Rosenfeld wrote sev- prayer, and he in fact was friends with man). Rambam in fact thought that there and political civic actions.”2 Much eral humorous tweets with the hashtag Schachter-Shalomi. will be korbanot in Bayit Shelishi. of the third part of The Guide of the 3 Commentator Staff, “Orthodox Fo- #RejectedForumPapers; one can be 10 See, for example, Keter Shem Tov, To determine Rambam’s, view I will Perplexed, in fact, is dedicated to rum on Hassidut at Yeshiva University”, seen at https://twitter.com/shuaros/sta- 7 For instance, Sihot Ha-Ran and Liku- sec. 168 16 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 17 Jewish Philosophy in the 21st Century Thus, in order to hold the above meditation without any words at all.’”6 regardless of our ability to perceive you shall guard all of my laws In order to maintain the position Rambam’s opinion is often sugar- position, one must believe the Yet, korbanot did not only their ta’amim (reasons).10 Secondly, (hukkotai) and keep all of my above, one must further claim that coated so as not to imply that korbanot following: (1) The only two functions serve the function of keeping the man can often make mistakes in the rules (mishpatai) and you shall korbanot are no longer needed. This are somehow a lower form of service of korbanot are to redirect a pagan drive unenlightened masses at bay. In areas of reason and rationality. Thus, do them” (Vayikra 19:37). [The can be understood in three different than prayer,16 which is indeed his actual to sacrifice animals and to appease this chapter, Rambam adds another there may be certain instances where meaning of] “And you shall ways. One, is that there is no longer opinion as demonstrated above. I do not the unenlightened masses; (2) These function of the korbanot: the abolition one may not be able to understand do them” is known—it means a need to abolish idolatry, in which think we even need mention members reasons have been rendered irrelevant of idolatry. This was accomplished the purpose of a mitsvah. This lack observing the hukkim. The case the concern of abolishing idolatry of the Ultra-Orthodox community, who KOL HAMEVASER KOL today; (3) There will therefore not be by redirecting the pagan practices of of understanding would neither result guarding means that you shall through korbanot is no longer relevant. would positively recoil at the notion any animal sacrifices in Bayit Shelishi. sacrifice to the service of Hashem. in an exemption (for these mitsvot are not think [the hukkim] less than Consequently, even if the Jewish people that there would not be any korbanot I would like to respectfully disagree Thus, in summary, “in anticipation of “decrees of the Lord”), nor would it the mishpatim. The mishpatim continue to have a strong desire to bring in Bayit Shelishi merely because it with all three of these points. For the what the soul is naturally incapable follow that there is indeed no reason are those laws whose reason and korbanot, the general undesirability of did not conform to some Aristotelian sake of simplicity, however, I will start of receiving, [Hashem prescribed] the for it, for it is quite possible—even benefit of their observance is korbanot (as something God “suffered”) conception of religion. Can anyone with the third and progress backwards. laws that we have mentioned so that probable—that the human endeavor known, such as the prohibition outweighs the Jewish people’s desire. really imagine the thousands of very institution of ta’amei ha-mitsvot abolish idolatry, and thus no reason for Due to the complex nature of Rambam’s the first intention should be achieved, to find rationality in God’s law failed, of theft, murder and honoring Two, the Jewish people today do “Briskers” (members of the intellectual (searching for the reasons of the korbanot, it necessarily follows that, opinion, I will begin by quoting and namely, the apprehension of Him, May rather than the law failing to have any one’s father and mother. The not sufficiently desire sacrifices to community of the late R. Yitzchak 11 commandments) is an afterthought according to Rambam, there will be no paraphrasing relevant sections of He be exalted, and the rejection of rationality. hukkim are those commandments warrant God’s “suffering of it,” even Ze’ev Soloveitchik) in Israel today 7 to obeying the “decrees of the King”. Third Temple either. As we have seen, The Guide to the Perplexed, starting idolatry.” Given these claims, I suggest that a whose reasons are not known. while korbanot may serve to abolish shrugging their shoulders apathetically Primarily, though, one must concentrate Rambam wrote that, in Biblical times, with the passages which discuss the ta’am for a mitsvah cannot undermine The Sages teach that hukkim are idolatry. Three, while idolatry remains at the claim that the Kodshim (laws one’s powers on fulfilling the mitsvah, the modus operandi of religious worship reasons for korbanot and their intended it altogether. To say otherwise would those laws [about which Hashem a concern, korbanot can no longer of the Temple and Sacrifices) that rather than its explication. Further, even was “offering various species of living function. Rambam writes that one of Can a Mitsvah Cease to Apply? necessitate that the reason suggested says] “I set for you and you have effectively serve that need. While I they study is actually some relic of a if one were to rationalize a mitsvah, beings in the temples” and Hashem, in the goals of the Torah is that the Jewish In claiming that, according to is definitely and unequivocally the no permission to be skeptical of certainly do not possess the resources, barbaric past? one cannot be sure that the suggested His wisdom, “did not require that He people should dedicate their lives to the Rambam, there will not be any animal reason for the mitsvah. If indeed them,” even though a man may training, or ability to conclusively pass However, here I would like to concede reason would be definitive. It certainly give us a Law prescribing the rejection, service of Hashem: korbanot in Bayit Shelishi, one would we assume that if we fail to find a have some doubts in his heart judgement on such a claim, allow me a point. Rambam states that Hashem and unequivocally follows from these abandonment, and abolition of all of need to make three assumptions. Firstly, reason for mitsvah, it is due to our about them, and the nations of the to offer my impressions of the situation “suffered” these worships because passages that under no circumstances these kinds of worship.” and at that time the way of life one must claim that Rambam holds that own inabilities, then we are saying, in world attack them [in attempt to from having spent the past two years to abolish them would be tantamount can the reason which man ascribes the I would like to underscore that Rambam generally accepted and customary once the reason for a mitsvah ceases to essence, that we cannot assuredly rely undermine their legitimacy]. . . in “Dati Leumi” (national-religious) to a prophet commanding people to mitsvah serve to undermine it. here draws no distinction between in the whole world and the apply, the mitsvah itself ceases to apply our powers to determine the reasons of All of the korbanot are hukkim, environments, last year at Yeshivat Har worship in contemporary times, but 12 In summary, in order to the “gracious ruse” of Hashem’s universal service upon which as a result. Secondly, one must assume mitsvot. Certainly, then, no one—not and consequently the sages have Etzion, and the year before at Yeshivat prohibiting prayer.17 I do not know if maintain there will not be any animal concession of the Temple and His we were brought up consisted that whereas the rationale for animal even Rambam—should be so confident said that it is even on the service Kerem B’Yavneh. this standard would be met today. It sacrifices in Bayit Shelishi, one concession of korbanot. Hashem, as it in offering various species of korbanot are no longer applicable, the in his understanding of a ta’am as of the korbanot that the world While I would imagine the need may very well be that the Jewish people must hold that once the rationale for were, “suffered the above-mentioned living beings in the temples . . . rationale for having a Temple would to allow for the total neutralization depends. . . for abolition of idolatry is not pressing today do not have equal commitment a mitsvah becomes irrelevant, the kinds of worship to remain [that is the His wisdom, may He be exalted, be, thus enabling a situation where of a mitsvah. It is important to note (whether it exists altogether, I am in no to sacrificial worship as they have to 3 mitsvah no longer applies. As has been worship in a Temple and the worship and His gracious ruse, which we would have Bayit Shelishi without that whether or not the Beit Yosef is In this passage, Rambam warns against position to say), I cannot agree with prayer. However, I am further unsure demonstrated, Rambam does not take through sacrifice], but transferred is manifest in regard to all His animal korbanot. Finally, one must also correct philosophically, he gave a legal precisely what many advocates of the claim that the entire Jewish people of whether this standard is necessary, such a position. them from created of imaginary and creatures, did not require that assume that Rambam would distinguish understanding of ta’amei hamitsvot, the above position are doing: being today no longer want sacrifices. In or if a lower standard might likewise unreal things to His own name. . . Thus He give us a Law prescribing between animal and non-animal and as the greatest Halakhic authority skeptical of mitsvot because the nations certain crowds, no doubt, the notion of suffice. Therefore, while I cannot reject Distinction between the Beit ha- he commanded us to build a temple the rejection, abandonment, and offerings. I would like to take issue of the past millennium, his opinion has of the world (“the global masses”) skirted priests slaughtering goats and this contention outright, I would like to abolition of all these kinds of with each one of these assumptions. weight as such. Regardless, I will also seek to undermine their legitimacy. A Mikdash and Korbanot for Him: And let them make me a 15 sprinkling their blood on an altar, to call it to question. I believe the matter 4 Many who believe that animal Sanctuary.” Thus, Rambam describes worship. Before discussing the first assumption, attempt to demonstrate that Rambam stronger formulation comes at the end borrow the formulation of a teacher of requires more investigation. sacrifices will not be reinstated still the very same reasons for both the I would like to note that Rambam takes the position of the Beit Yosef of Hilkhot Temurah (4:13): “Despite the mine, may not seem like a religiously Regarding the contention that Rambam contend that Rambam thought it sacrifices themselves and the existence Rambam makes two points here: first, nowhere states that once the reason for regarding a mitsvah’s application being fact that all of the mitsvot are decrees satisfying experience; however, I do not differentiates between animal and non- possible to have a Beit ha-Mikdash of a temple: the abolition of idolatry Hashem thinks of sacrifice and temples a mitsvah ceases to apply, the mitsvah independent of any possible reason. of the King . . . it is [nonetheless] think everyone shares this sentiment. animal sacrifices, there is not much to 5 without korbanot. However, I would and the appeasement of the ignorant. It as a lower form of worship; second, ceases to apply. I do not mean to First, we shall address appropriate to ponder them, and, to Take, for example, the Dati be said. In fact, there is nothing to be like to demonstrate through an analysis is impossible to have one without the these forms of worship were only imply that by mere dint of the fact that Rambam’s closing passage in his the extent that you are able, attempt Leumi community, a community said at all. This is because Rambam 13 of a previously quoted source that this other. commanded because the Jewish people Rambam does not make this statement Hilkhot Me’ilah. There, he notes to prescribe some reason for them.” heavily influenced by messianic himself says absolutely nothing about 8 is in fact not true. First, categorically, Thus, the belief that there will be at that time were so accustomed to means he disagrees with it. I mention the distinction between hukkim and Finally, with striking similarity to the thought, or the Hardal (right-wing, this: nowhere in any of Rambam’s one cannot posit that Rambam thinks a temple without animal sacrifices such practice, that abolishing it “would this only to demonstrate that the mishpatim, explaining that the former Beit Yosef’s formulation, Rambam Zionist-nationalist) community, which writings is any distinction of this sort that there will not be korbanot in Bayit is self-contradictory. According to have been similar to the appearance questions remains unresolved and is in are those commandments whose writes in The Guide of the Perplexed is even more messianic by an order of drawn between animal and non-animal Shelishi, for according to Rambam, the Rambam, it cannot be that we will have of a prophet in these times who, need of clarification. reasons and rationales are not as easily that if we were somehow unable to magnitude. Temple service, including sacrifice. To draw this distinction then, reason for the institution of korbanot a Third Temple, if not for the purpose calling upon people to worship God, As it happens, a similar question was understood by man, whereas the latter understand the reason for a hok (such korbanot, comprises a fundamental is to project Western sentiment on to - the abolition of idolatry - is the very of offering korbanot therein. would say ‘God has given you a Law addressed by the Beit Yosef (R. Yosef are those commandments whose as korbanot) it is due to “the incapacity component of their respective the philosophy of Rambam. 9 same reason for the institution of a forbidding you to pray to Him, to fast, Karo). He claims, firstly and primarily, benefits are obvious. He writes: of our intellects or the deficiency of our worldviews. In fact, the Dati Leumi 14 Beit ha-Mikdash. Thus, by contending Desire for Korbanot and Animal vs. to call upon Him for help in misfortune. the mitsvot are “decrees of the Lord”. knowledge.” community is so committed to the The Function of Korbanot that there is no longer a need to Non-Animal Sacrifices Your worship should consist solely in That is, they are indisputably binding, Behold, the Torah says “And Clearly, Rambam’s view is that the messianic vision of sacrifice, that I would now like to investigate the 18 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 19 i.e. korbanot. Rambam would only say this if he did not simply change the Jews’ attitude at 29:28. opposite view in the Mishneh Torah. Jewish Philosophy in the 21st Century purpose of korbanot. Previously, we presumed that there would be some reason for that time is addressed by Rambam later in this have seen that korbanot serve the dual Insert AD here! Hashem to abolish korbanot, for, otherwise, it chapter (ibid, 529) 12 See Rambam’s closing comments in his 14 Guide of the Perplexed, transl. by function of appealing the ignorant would be irrelevant. Second, “What prevented Sefer Ha-Mitsvot, in which he discusses the Shlomo Pines, (Chicago, Il: University of masses and redirecting the urge to Him from giving us, as part of our nature, the 7 ibid. 527. possible dangers that may result from knowing Chicago Press, 1974), 507. My thanks to Matt sacrifice to pagan deities. I believe that will to do that which he desires us to do, and to the true reasons for mitsvot. See also Shoresh 3 Lubin for pointing me to this source. abandon the kind of worship He rejects?” Here in Sefer Ha-Mitsvot, where Rambam explicitly there are in fact two more functions too, it is fairly evident that Rambam believes 8 Though, I do think it fair to expect this of korbanot according to Rambam: contention to be proven. states that any mitzvah that he counted in his 15 ibid. Verse from Shemot 25:8. Cf.

KOL HAMEVASER KOL Hashem rejects the worship of korbanot. Sefer Ha-Mitzvot applies forever. Rambam Mishneh Torah, Hilchot Beit Ha-Bichera 1:1, drawing near to Hashem and seeking Finally, “All these [above] restrictions served quotes korban-related misvot one-hundred and forgiveness for one’s sins. While to limit this kind of worship.” If indeed Hashem 9 Beit Yosef to Tur, Yoreh De’ah 181:1, s.v. where Rambam writes that the function of the eighteen times, by my count. Beit Hamikdash is to have a place for sacrifices. these reasons may seem obvious, does limit this kind of worship - i.e. korbanot - Umah He certainly does not think highly of it. Thus, See also note 10 above. and I think they are, they tend to be the above interpretation is, if not correct, at 13 Mishneh Torah, Hilkhot Me’ilah, 8:8. 10 It should be noted, however, that the Beit ignored in discussion of Rambam. For least reasonable. For further discussion of While it is possible that the Rambam in Mishneh 16 My thanks to Rabbi Chanoch Waxman all his insistence that sacrifices are this topic see, for instance, Moses Narboni, Yosef here takes issue with the Tur, who, in the Torah contradicts The Guide of the Perplexed, Beit Yosef’s understanding, believed Rambam for drawing my attention to this phenomenon less than ideal, Rambam still writes Bei’ur le-Sefer Moreh Nevukhim (New York: there is no reason to assume that any view within the Da’ati Leumi community. to limit the Biblical prohibition of shaving Rambam writes in the Mishneh Torah is de that sacrificing an animal is an action Om Publishing Co., 1946), p. 62, Shem Tov, Perush le-Sefer Moreh Nevukhim (New York: sideburns according to its rationale, namely facto rejected in the thought of The Guide of “through which one [comes] near to Om Publishing Co., 1946), p. 45b, and Isaac to avoid dressing like idolatrous priests. The the Perplexed. Therefore, I contend that unless 17 Pines, 326-327 God and [seeks] forgiveness for one’s Abarbanel, Introduction to Peirush on Sefer Darkei Moshe, ad loc., took issue with the Beit one can demonstrate that Rambam thought sins.”18 Therefore, korbanot would not Vayikra, as well as scholarly literature, as Yosef for thinking the Tur could ascribe such differently in the Guide of the Perplexed, 18 Pines, 582. an opinion to Rambam. Regardless, all of these become irrelevant when Bayit Shelishi cited, for example, in Walter Orenstein, “The whatever position taken in the Mishneh Torah authorities reject such an opinion, some even holds true throughout Rambam’s thought. As will be built—we will always need to Maimonidean Rationale for Sacrificies,” 19 This assumes that Rambam believes sin Hebrew Studies 24 (1983) pp. 33-39. rejecting the notion that anyone might have such, given Rambam does not indicate that he come closer to Hashem, and we will taken it altogether. believes mitsvot can cease to apply anywhere in to be possible in the period of Bayit Shelishi, always need forgiveness for sin.19 The Guide of the Perplexed, we cannot ascribe which indeed is his opinion. Cf. Mishneh Torah, 6 Pines, 526. The question of why Hashem Hilkhot Melakhim u-Mil’hamoteihen,11:1-13. One could contend, however, that 11 See also R. Bahya’s comment to Devarim this position to him just because he held the given the mechanism for achieving this closeness and atonement is an inferior one, and given, further, that What is Divine “Power?”1 the two main goals—appeasing the mitsvah itself, one must suppose pose the question from an educaional 3 This expression appears a few times masses and abolition of idolatry—are that the rationale to be definitive, a perspective. Given the sharp divisions throughout the chapter. For a less malicious By Alex Maged rendered obsolete, korbanot would supposition which Rambam himself between Western and classical Jewish translation of the Judeo-Arabic ta’la’tuf, see R. Kapach who translates it as nihul, Can God create a rock so heavy sentiments in his Incoherence of the a [new] leader and likewise be done away with. However, 5 rejects. values today, which position yields the management, Moreh Ha-Nevukhim, translated that even He cannot lift it? Theologians Incoherence by claiming that “even the return to Egypt!” this not a very likely argument. Given Although this article was not intended greatest educational advantage when by Joseph Kapach. (Jerusalem: Mosad Harav have been debating this question, omnipotent cannot bring it about that God, for His part, that Rambam himself never says that as a response to Rabbi Yanklowitz, we draw philosophical conclusions? Kook, 1972), 574 n. 6, 10. See also Schwarz, known formally as the “omnipotence existence should become identical with threatens to destroy if the ascribed reason for the mitsvah but a general exposition of the Is it pedagogically wiser to attempt a Moreh Ha-Nevukhim (Tel Aviv University, paradox,” since at least the middle nonexistence.”3 So no, these men would the people and to 2002), 373 n. 2 who calls it a “gracious is no longer applicable that mitsvah issues he raised, there remains one synthesis, knowing that some Western ages. In a sense, the premise behind it is insist, God cannot create a rock that recreate the nation itself ceases to apply, it would be quite subtlety”. (Somewhat strangely, Pines cannot methodological question I would like values will ultimately demand our make up his mind exactly how to translate this nonsensical: to suggest that something He cannot lift. To suggest otherwise is from Moshe’s speculative to propose that Rambam to bring up. Until this point, I discussed rejection? Or would it be more strategic word, and in the opening sentence of this very unlimited might actually be limited by illogical. progeny. But Moshe not only agreed to this, but also posited Rambam’s opinion; now, I would to reject any such attempt, and opt chapter translates it as “wily graciousness” the fact that it cannot have any limits is not interested in that if only the main reasons for the like to discuss whether Rambam’s instead for an adoption of classically as opposed to the “gracious ruse” he uses is semantically Nowhere does this offer. He replies: throughout the rest of the chapter.) mitsvah are no longer applicable while philosophy presents us with a desirable held Jewish values in toto, at the clever, but it Taken to its logical our Tanakh directly secondary concerns are, the mitsvah educational model. Should the student expense of our Western sentiment? is practically extreme, R. Bick’s discuss the dilemma If You kill will cease to apply. attempt to synthesize his own modern 4 Guide of the Perplexed, transl. by Shlomo Pines, (Chicago, Il: University of meaningless. of omnipotence. We this nation Western values - specifically in terms Dovid Schwartz is in his first year at point implies that Chicago Press, 1974), 526 Thus intimated one who sins should do, however, find a like one Conclusion of conclusion, rather than elucidation YC, where he is studying Philosophy the great Catholic passing reference man, the This article sought to immediately cease - when engaging texts and issues and Jewish History. He spent the past 5 This theme runs throughout the chapter. thinker Thomas to one of God’s nations who demonstrate that Rambam did in fact of Jewish philosophy? Or, perhaps, two years in Israel studying Talmud. However, I also understand that many Aquinas when to exist. And yet, “inabilities,” in a well- have heard believe that there will be korbanot in ought a student avoid such synthesis, scholars took different views on Rambam’s he reflected, despite all of our known passage in the of Your Bayit Shelishi. The issues centered and draw his own philosophical 1 Shmuly Yanklowitz, “Please G-d, Help position regarding sacrifices. Allow me, in his Summa shortcomings, we book of Bamidbar. reputation around whether Rambam held that a conclusions by privileging the ideals me to understand why we must pray for a then, to bolster my position with additional quotations from this chapter. First, “It is Theologica, that continue to live. After the sin of the will say as mitsvah would cease to apply if the of the Torah at the expense of his own Third Temple!” Times of Israel, 1 January 2015, available at: www.timesofisrael.com contrary to a man’s nature that he should “some things are spies, the Israelites follows: rationale for the mitsvah did not, and proclivities? Rambam clearly thought suddenly abandon all the different kinds of not subject to [divine] power, because criticize God for “bring[ing] us to this ‘Since the whether the reason for korbanot is the former, and I suspect Rabbi Divine service and the different customs in 4 2 Guide of the Perplexed, transl. by Shlomo they fall short of being possible land to fall by the sword.” They decide Lord lacked indeed still applicable. I attempted to Yanklowitz does as well. While this which he has been brought up. . .” Now, here [altogether].”2 Averroes, a prominent that they no longer wish to settle the the ability Pines, (Chicago, Il: University of Chicago Rambam indicates that God refrains from demonstrate that in order to for the question is primarily philosophical, Press, 1974), 524 Muslim philosopher, echoed these land of Canaan and agitate to “appoint to bring this mitsvah’s rationale to undermine the forcing man to change from those customs in concluding this article, I wish to which have become “a matter of course”, 20 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 21 scientist Robert even truer of God than it is bestowing that man’s existence Jewish Philosophy in the 21st Century God “gives in” to Moshe on two levels to the realm of bein adam le-makom. Dahl memorably of humans. In In His Mercy, a and the ability to move his simultaneously: not only does He back Like God, we must resist the urge to 1 This article originally appeared on 5 Num. 14:4. put it, “getting B short monograph on the limbs, at that very moment. down from the immediate threat to the constantly assert ourselves if we are to to do something “thirteen attributes,” R. Ezra Even though a person uses this Jewish nation, He also acknowledges leave room for others to enter into our 6 Dahl, Robert. “The Concept of Power.” that B would not Bick presents his readers with very power to transgress, God the validity of Moshe’s theological lives. Real strength is not imposing, 2 Aquinas, Thomas. Summa Theologica, Behavioral Science, 2:3 (1957:July) p.201 otherwise do.”6 a startling observation to this does not withhold it from him challenge. The result is that both sides but inviting. In the words of our sages: Q. 25 Art. 4, cited in Anton Pegis (ed.), Basic effect. He begins by discussing at all. Rather, the Holy One, Writings of St. Thomas Aquinas, Vol. 1, p. 266. 7 Bick, Ezra. In His Mercy: Understanding

KOL HAMEVASER KOL “win” in the end. Not through force “Who is powerful? He who conquers Y e t the notion of sin: Blessed is He, tolerates this Indianapolis, IN: Hacket Publishing Compa- but through forbearance does God his own nature.”9 the Thirteen Midot. Jerusalem, Israel: Maggid sometimes we need insult and continues to bestow ny, 1997. Books, 2011. Available at: www.etzion.org.il. demonstrate His greatness. That, too, to exercise power Sin is by definition something on him the power to move is a paradox of power. Aquinas and Alex Maged is a Senior majoring in 3 Averroes. Incoherence of the Incoher- in order not to do that opposes the divine his limbs. Even at the very 8 Cordovero, Moshe. Tomer Devorah. Averroes conceived of the paradox in Political Science. ence, Second Discussion. Translated by Simon something. It is this will. Therefore, we may moment that a person uses Available at: http://www.israel613.com/. metaphysical terms; Moshe teaches Van Den Bergh. Available at: www.muslimphi- second definition logically assert that God’s will God’s power for transgression, us to consider its moral dimension as losophy.com. of power which [to sustain] existence does sin and infuriating deeds, the 9 Avot 4:1. well. Moshe adopts not include that which runs in Holy One, Blessed is He, 4 Num. 14:3. All translations from the Ju- nation to the land which He in his closing opposition to His will. The very continues to grant it to him!8 daica Press, available at: www.chabad.org. Nor is this principle limited swore to them, He slaughtered remarks: first sin already brings an end them in the desert’ (Numbers to the [process of God granting Ramak’s insight is remarkable: us continued existence]. Sin, in order to forgive others, God has to Of Sensitivity and Humility: An Exposition (חכ) Now please, let the power .(14:15-6 of the Lord be made greater by definition—and this is negate Himself. This concept is known Looking to advertise to as you spoke, saying: the critical point—runs in in Kabbalistic thought as tsimtsum, or of Rabbi Aharon Lichtenstein’s Approach ,(ל.ד.ג) Ultimately, Moshe succeeds: God relents and the people are saved. The Lord is slow to anger and opposition to the divine will “divine contraction.” It states that just 1 abundantly kind, forgiving and thus contradicts the reality as we must make space for God in our the YU student body? to the Suffering of Others The dynamic of “power” that iniquity and transgression… of existence. The very fact that lives, so too must He make space for By Avraham Wein that preached humility and sensitivity in animates this exchange is interesting to both understanding and responding to the Please forgive the iniquity of existence stems from [God], us in His. Unless God is big enough to Over the course of the last century, us on at least three levels. Firstly, Moshe We’re the place for you! suffering of others. This approach in many this nation in accordance with and that He brings all worlds make Himself small, He cannot enter two immeasurably significant events dares to debate God—not an unusual ways was explicitly impacted by that of his kindness, as into existence…necessitates into a relationship with man. occurred in Jewish history. The first was the (ל.ד.ג) your great move for Biblical personalities, but a father-in-law, Rabbi Joseph B. Soloveitchik. You have borne this people that a world with sin cannot Be in contact with us at Holocaust, which consisted of the murder radical one nonetheless. Secondly, he Additionally, a few relevant comments from Egypt until now (14:17- continue to exist. Regardless That may be what Moshe is of six million Jews and the suffering of actually wins the debate. And thirdly— by Rabbis Shalom Carmy and Emmanuel 19). of how exactly we define referring to in our passage. Had God countless more. The second was the and most relevant for our purposes— kolhamevaser@gmail. Feldman further develop and illustrate God’s objectives in creating “slaughtered the Israelites” after they establishment of the State of Israel, a Moshe’s argument seems, at least Rabbi Lichtenstein’s opinion. A careful Following the sin of the Golden Calf, the world—a subject that sinned, then the “nations of the world” redemption of sorts from a seemingly endless at first glance, to turn on the most survey and presentation of his approach to God taught Moshe His “thirteen has of course been subject to would have been correct to conclude exile. Both the scale and the proximity of juvenile of considerations. We almost com these issues will demonstrate its importance attributes of mercy.” Those are fierce debate among thinkers that “He lacked the ability to bring the two events prompted many to attempt sense that God spared the Israelites by illustrating how Rabbi Lichtenstein’s precisely the attributes which Moshe throughout the generations— them into the land which He had to explain the reason they happened. In simply so that He could continue approach is simultaneously theologically, quotes in our sin is clearly not among them. A promised them.” A God who cannot To find out about order to do so, the proposed explanations splitting seas and philosophically, and morally compelling, passage. Whereas world that is in opposition to tolerate human mistakes is quite needed to address the issue of the evil and stopping suns on Not through force but thereby providing a suitable framework for God had promised God’s will cannot exist by His literally incapable of coexisting with suffering so prominently exhibited and their behalf—lest through forbearance advertising us to confront tragedy. to make a “great” will; this is inherently self- humanity. Moshe understands how experienced during the Holocaust. The anybody entertain does Hashem 7 The Problem of Evil and Suffering nation out contradictory. power works. He knows that if God questions of evil and suffering are age-old (ל.ד.ג) the thought that In a sermon delivered in the demonstrate His of Moshe (14:12), cannot “contract”—that is, control— opportunities. questions,2 and despite the unprecedented He had somehow aftermath of the tragic Tsunami of 2004, greatness. That, too, is Moshe insinuates Taken to its logical extreme, R. Himself, as it were, then His ability to scale and singularity of the Holocaust, they lost that power. Rabbi Lichtenstein addressed the basic a paradox of power. that it is through Bick’s point implies that one who sins wield influence over His subjects will are relevant to other tragic events of the issue at hand: “Questions regarding the evil should immediately cease to exist. And be severely limited as a result. last century as well. Twenty-first century (.ל.ד.ג) God’s “great But what and suffering in the world - questions that kindness” that the yet, despite all of our shortcomings, calamities like the Indian Ocean Tsunami, is power, really? Twice during his lie beneath the surface of our existence, on “greatness” of His “power” is truly we continue to live. How can this It is no accident that the Nepal Earthquake and Hurricane Katrina exchange with God does Moshe use the level of primal consciousness, from time manifest. Those who really possess be? Here is the explanation that R. Torah chooses to communicate also appropriately triggered these questions.3 in Hebrew) in order to immemorial - exist all the time; they arise ,חכ) this word power do not exercise it through their Moshe Cordovero (“Ramak”) presents this idea through a debate in which At various junctures in Rabbi Aharon advance his case. At the beginning of at especially terrible times, such as now, petulance but through their patience, in his own treatise on the “thirteen Moshe defeats God, as it were. The Lichtenstein’s tenure as Rosh Yeshiva of his plea, Moshe declares that “You following this disaster.”4 These questions Moshe hints. It takes more power to attributes,” entitled Tomer Devorah: medium fits the message perfectly. Yeshivat Har Etzion, he deemed it important have brought this nation out of Egypt Rabbi Lichtenstein references are neatly forgive than it does to exact revenge. That message, in a word, is that to address these events and the issues with great power” (14:13). Prime summarized in a chapter of his book By No man ever sinned against even absolute power must recognize raised by them. In doing so, he presented a facie, “power” here means the ability Perhaps this idea is G-d without G-d Himself limits. By submitting to this principle, His Light discussing the challenges of the to do something—or, as political consistent, honest, and nuanced approach

22 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 23 Jewish Philosophy in the 21st Century bound by human freedom of choice, traditional Judaism.17 writes: “It would be foolish of me to consider themselves all-knowledgeable our communal or personal calamities, to provide explanations for current but rather it is a situation whereby God Rabbi Lichtenstein also finds pretend to read cuneiforms or picture in the ways of God. Thus it is also a regarded as divinely ordained events.”34, 35 He concludes his remarks withdrew His hand because of the sins faults in the other two approaches of languages, and it’s folly for a person display of arrogance because implicitly afflictions, become the subject of clever following the Tsunami with: “the of Am Yisrael.”14 either believing God was unable to to imagine that he understands God’s one is demonstrating that he considers pshetlakh?”29 Simply put, what type of message that arises in the wake of the Rabbi Lichtenstein takes issue interfere or that it was a period of hester supreme wisdom.”24 Aside from Rabbi himself to be more knowledgeable of effect will there be on our communities events of the Twentieth Century is that with these approaches as a whole, but panim. He argues, “maintaining that Lichtenstein’s qualms about the ability God’s ways than even the prophets and if the most serious and sensitive of we have no business poking our noses particularly dislikes the first, the “mi- God’s hands were tied, as it were—we of modern man sages. issues in our communities are not dealt into the “why;” in the context of such KOL HAMEVASER KOL penei hata’einu” approach. He presents must also reject, for this would imply to interpret “The question which Rabbi with intellectual, philosophical and questions, what is required of us is a variety of reasons for his discomfort that we deny Him any role in the course tragic events, concerns us principally Shalom Carmy, religious rigor?30 absolute humility”.36, 37 with it. The first is that the implication of history.”18 Finally, he comments he also finds is the prophetic query a student Rabbi Carmy finds an Not Just Humility of this approach leads to a statement that the “hester panim” approach also moral fault in the echoing throughout the of Rabbi additional fault with the assumed Yet Rabbi Lichtenstein does not that is morally unacceptable to Rabbi “leaves us with a question: Why? Was self-confidence Lichtenstein, self-confidence of those who offer believe that simply exhibiting humility Lichtenstein because it requires that we the situation so dire that we really inherent in doing generations, the question both further explanations for tragedies and with regards to interpreting events is a view the Jews in Europe as a gravely deserved for God to hide His face from so.25 Rabbi of theodicy: Why do the develops and elaborates beyond Rabbi Lichtenstein sufficient response to the suffering of Holocaust. He writes, “The question they deem themselves capable of sinful community to such a degree that us?”19 Lichtenstein righteous suffer?” illustrates on the issue. He comments that often others.38 In his comments on Hurricane which concerns us principally is the understanding the ways of God. they precipitated the Holocaust. He Yodea Da’at Elyon? therefore has no Rabbi the proposed explanations of tragedies Sandy he argued: “A person lives prophetic query echoing throughout the In his writings, Rabbi cannot fathom daring to make such Aside from the specific flaws stomach for the frightful demonstration Lichtenstein’s point about considering made by preachers are truly dedicated through a period of tragedy; hopefully generations, the question of theodicy: Lichtenstein presents various 5 a harsh accusation against a previous with these individual approaches, Rabbi of arrogance by those who make such oneself capable of interpreting “to settling accounts with those outside one would expect a response which, on Why do the righteous suffer?” solutions and responses proposed by generation, especially one with many Lichtenstein also presents a number of statements. contemporary events. Beyond the issue the circle of the preacher’s admirers. the part of the person, does not focus This central question causes others to the question of suffering holy and saintly people in its midst. broader and more fundamental issues. Despite his strong objections of the assumption of understanding the We do not confess our sins, but profess upon his understanding and perception some to pontificate about why such broadly and to the Holocaust and 10 He cites a narrative in Isaiah where His first issue, simply put, is that we to the aforementioned approaches, unexplainable ways of God, there is also the sins of individuals or groups we of why and how the Ribbono Shel Olam an event took place. In doing so, they other events specifically. One non- the prophet is punished for uttering an are neither Hazal nor prophets.20 He Rabbi Lichtenstein makes a critical an issue with the common methodology wish to weigh against.”31 Thus, beyond is running the world.”39 He instead consider the surrounding circumstances, religious approach described by accusation against his community.15 writes that despite many sources of a qualification about his views. He does utilized to arrive at such interpretations. being pretentious and arrogant, it can believes that the point of focus should location, people involved, and time of Rabbi Lichtenstein is to abandon faith 6 He argues that if Isaiah was punished causal nexus between sin and suffering not think it is impossible that any of the Rabbi Carmy offers a description of also serve as a distasteful display of be shifted and as such, “the question the event. What compounds the issue completely as the result of the scale of for his accusation, how dare we feel easily found in Nevi’im and Hazal, previous interpretations are inherently the evidence often adduced in support opportunistic attack against those who is not only what we should say, but is the relationship between sin and the event. While Rabbi Lichtenstein comfortable making such a serious “contemporaneously… to asseverate untrue, and may in fact be correct. It is of interpretive claims. He writes: do not align with one’s views. what we should do. On this level, suffering. Rabbi Lichtenstein notes advocates not being judgmental of one? The alternate option within this with assurance is out of the question. intellectually dishonest to categorically “typically their argumentation leans Responding With Humility our responses subdivide into actions that “both the prophets and Chazal those who have this type of response approach is also unbearable for Rabbi Such statements constitute the height rule them out. Nonetheless he believes heavily on the drama of breathtaking Rabbi Lichtenstein instead with practical effects and actions with generally connected destruction with and perhaps even sympathizing with 40 7 Lichtenstein because it would force us of arrogance vis-a-vis the Ribbono Shel that, “it’s much better to admit you coincidences, on inventive correlations preaches an approach of humility. He emotional effects.” sin”. Rabbi Lichtenstein believes them, he does not believe this approach to believe that terrible punishments are Olam.”21 Rabbi Lichtenstein considers don’t know rather than to give answers between God’s purposes and the writes about the Holocaust: “The first First and foremost, Rabbi that those precedents in Hazal and the is within the parameters of religious actually the deserved and appropriate it both arrogant and pretentious for a which are, in every way, unsatisfactory calendar of the sequence of parshiyot, thing that is required, then, when relating Lichtenstein makes a critical point prophets have caused some people to thought. response to standard sins. By adjusting modern man to provide explanations from a spiritual point of view.”26 and marvelous gematriyot and other to the Holocaust, is absolute humility about one’s mindset with regards to arrive at their conclusions, attributing In By His Light, Rabbi our standards of sin and punishment for these tragic events because it is Further Illustrations of Rabbi numerical calculations.” Tongue-in- and complete self-nullification. First the suffering of others. He writes: tragedies to misdeeds in the areas of Lichtenstein mentions three different we are now compelled to perceive impossible for him to have any certainty Lichtenstein’s Approach cheek, Rabbi Carmy continues: “Rabbi and foremost, I refer to humility in “the primary of hovot halevavot upon Zionism, immodesty and Sabbath approaches to the meaning of the 8 God, the God of the Thirteen Attributes that there is validity to what he is An idea articulated by Rabbi Feldman wonders how contemporary relation to God. This means avoiding our relation the suffering of others is observance, amongst other areas. Holocaust. The first is “Not only is of Mercy, from an entirely different saying. Elsewhere, Rabbi Lichtenstein Emanuel Feldman potentially provides spiritual guides can claim certitude all those philosophical and theological felt, however, insofar as the suffering Proposed Solutions and it untrue that God ignored what was and much more severe perspective. commented: “such explanations are further support for Rabbi Lichtenstein’s not vouchsafed to the prophets. Not statements, issued from all sides, with becomes in some sense and on some Interpretations transpiring, but, on the contrary, the Rabbi Lichtenstein considers this in the realm of prophets, and perhaps approach. In an article penned following surprising: Jeremiah and Habakkuk great pretension, seeking to provide level, our own. From a purely moral Rabbi Lichtenstein describes Holocaust was the fulfillment of His modification unacceptable because it Chazal – but we? Who gave us the a number of dramatic statements about lacked the computer programs to one or another explanation – while the standpoint this degree of empathy is this general group of interpreters in will. We need to recognize this and clashes with too much of the broader right to speak in such terms?”22 the causes of Hurricane Katrina, Rabbi generate fresh gimatriyot.”28 Rabbi best response is silence.”32 In another desirable in itself, as a reflection of his sermon delivered after the Indian confess that it occurred ‘because of 11 corpus about our understanding of Rabbi Lichtenstein finds Feldman argued that, in contrast to Carmy’s point not only indicates his context describing the Holocaust, the ability to transcend egocentrism Ocean tsunami. He writes: ‘Some our sins.’” This approach, known as God.16 support for his approach in a famous Rabbi Lichtenstein, the prophets and alignment with Rabbi Lichtenstein on Rabbi Lichtenstein remarked that “it and weave an element of fellowship, people concern themselves with the the “mi-penei hata’einu” approach, In another context Rabbi Midrash about Bilaam and was wont sages of old were not “as all-knowing this issue but simultaneously serves is preferable to live with the question community, or universality into the question of why it happened, voicing calls on us to examine the behavior Lichtenstein presents two additional to quote it as such. The Talmud23 as some of us claim to be.”27 He cites as a valuable illustration of Rabbi and with the faith surrounding it rather fabric of personal identity.”41 To further opinions on why the tragedy occurred of the Jews preceding the Holocaust elements of discomfort with the “mi- describes how Bilaam believed he Biblical and Talmudic examples Lichtenstein’s point. Hazal and the than to try and grasp at explanations of illustrate this point, he references the specifically in that place and that and identify their sins which sparked 12 penei hata’einu” approach. First, knew God’s mind. The Talmud strongly to demonstrate how even they did Prophets may have been capable of one kind or another. We cannot nor will famous example from Kol Dodi Dofek time. These same people, in different the Holocaust. A second approach the staggering enormity of the group rebukes him: “This person, who not consider themselves capable of suggesting general interpretations for we ever be able to provide an adequate about the two headed Jew who has circumstances, also explain why infants is the opposite of the first: God gave murdered seems too vast to fathom claimed to know God’s mind- could identifying the cause of tragic events. God’s ways, but who are we? The tools explanation for what happened.”33 both heads scalded when boiling water and young children die. Apparently, man free choice and is now unable within any philosophical approach. he not understand his donkey’s mind?” Rabbi Feldman’s idea goes beyond Rabbi Carmy describes reflect how Rabbi Lichtenstein believes is poured on one. they consider themselves experts in to interfere.13 A third approach is the 9 Second, he contends that historically, Rabbi Lichtenstein understands the Rabbi Lichtenstein’s approach in ludicrous it is for one to believe that he that a sense of humility is necessary This mindset has a number of the ways of Divine Providence.” This combination of the first two: “The Western Europe, the area which message of this Midrash to be that it that the distinction made between the can understand the ways of Ribbono for other events besides the Holocaust: ramifications. The first is that it calls for tongue-in-cheek quote reflects the basic Holocaust represents hester panim, would be presumed to have sinned the is utterly foolish for one to consider prophets and Hazal on the one hand, Shel Olam through such pshtetlakh. “Someone who cannot provide an tefillah as a response to the suffering of assumption of the group of interpreters the hiding of God’s face. It is neither most, was hit much more mildly than himself capable of understanding the and us on the other is lacking in that Finally, Rabbi Carmy makes another answer for what took place during the others in the same manner one would Rabbi Lichtenstein takes issue with; a purposeful act on His part, nor is He Eastern Europe where many practiced ways of the Ribbono Shel Olam. He even our great predecessors did not crucial point: “What happens when Holocaust should not be overly eager respond with tefillah to personal 24 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 25 Jewish Philosophy in the 21st Century suffering.42 It also crucially focuses on rock, instead of on a chair or cushion: fellow Jews, recognizing how fortunate not displaying sensitivity towards the when our comprehension is lacking, that evil exists and that man must face the essence of suffering. However, as must be another element to a Jew’s tikkun, amending one’s ways. Rabbi “Moshe said, ‘Since Israel is suffering, we are, humility, faith, strength and drowning Egyptians.53 He considers we must regard ourselves, even at it in perplexity and embarrassment.”59 long as man’s perception is limited suffering. In the same manner that Rabbi Lichtenstein argues that there should I too am with them in suffering.’ And possessing a sense of mission. He this approach intuitive if we truly strive difficult times, as being able to cope Rav Lichtenstein likewise emphasized and fragmented, so that he sees only Lichtenstein argues for acceptance be no difference between the self whoever makes himself suffer with the describes how there is a burden of to abide by our tradition. He writes: psychologically, and also practically that suffering is an important and isolated portions of the cosmic drama and continued faith in response to and extended self in this obligation. community, will merit to experience the continuity, a mission “to continue that “the tendency, prevalent in much of the (to some extent).”56 While clearly a legitimate experience, one that and the mighty saga of history, he suffering, Rabbi Soloveitchik writes: Yet the obligation and opportunity to community’s consolation.”46 Whether great and impressive world, with all its contemporary Torah world in Israel as difficult task, as Rabbi Lichtenstein certainly should not be ignored. The cannot delve into the recesses of evil “the third proposition is faith… the 63 KOL HAMEVASER KOL amend one’s ways need not result from Moshe sits on a rock or on a sofa makes different facets, that was cut down and well as in the Diaspora, of almost total admits, it is necessary for a Jew to be Rav and Rabbi Lichtenstein present a and the mystery of suffering.” topical Halakhah has always believed, finger-pointing no difference destroyed in its prime, a flourishing, obliviousness to non-Jewish suffering submissive and to maintain his belief variety of reasons for this.60 Firstly, to The Rav also believes that the based on an eschatological vision, or ascription It is clear that our at all to those thriving world of Torah, culture and is shamefully deplorable… the notion in God’s supreme wisdom.57 deny the suffering of others is morally point of focus should be on response that at some future date, some distant of blame. responsibility is to respond who are creativity that was annihilated. We that only Jewish affliction if worthy of Rabbi Lichtenstein and the Rav objectionable. If they are experiencing and not trying to philosophize about date, evil will be overcome, evil will While a general waging the bear this obligation not only because Jewish response needs to be excoriated Beyond being the son-in-law of pain and suffering, how can one dare to the nature of the event. This is the disappear.”66 Once again, the Rav and with a sense of humility 54 connection war against it is necessary, but because we – who and eradicated.” On a third level Rabbi Joseph B. Soloveitchik, Rabbi tell him that he is not really suffering subject of the Rav’s famous distinction Rabbi Lichtenstein both agree that between sin and sensitivity to those Amalek; stand here today – are the emissaries though, Rabbi Lichtenstein does make Lichtenstein was in many ways one and it is all just an illusion? Secondly, between fate and destiny. He writes: man must accept the Divine verdict of and destruction suffering. nevertheless, of those holy, great, saintly people.”49 a distinction between the sufferings of the intellectual heirs of the Rav. suffering is an important experience for “the emphasis is removed from causal suffering with faith and humility. should be Moshe would These lessons and messages delineated of the two groups. He writes: “On With regard to question of suffering man if visited upon him, and has many and teleological considerations and Rabbi Lichtenstein’s approach acknowledged, never think of by Rabbi Lichtenstein reflect his the practical level, however, it is of in general, as well as the suffering of redemptive qualities. Third, Rabbi is directed to the realm of action.”64 to the suffering of others is significant this does not have to impact one’s not identifying with the nation in its approach of learning from the suffering considerable import. Up to a point, this others, Rabbi Lichtenstein very much Soloveitchik mentions that to modern Rabbi Lichtenstein draws from this because it displays a true sensitivity teshuvah and therefore “continued time of trouble, in the midst of war”.47 and including those lessons into how is fully understandable humanly, and continues the tradition of the Rav. This man these metaphysical explanations reflection of the Rav tremendously in to moral, Halakhic, and philosophical adherence to that tenet remains more He also presents other places in Hazal one responds in the future. also, from our perspective, morally. is very evident in Rabbi Lichtenstein’s are of no use, meaning a modern his own philosophy as he makes this principles simultaneously. It also, a facet of emunah than of teshuvah.”43 where one is obligated to perform You Sing Praise? There is no gainsaying the fact… that affinity for quoting the Rav on the man does not find it to be relevant or very same distinction. The Rav also under the radar, takes a dramatic Rabbi Lichtenstein argues the certain minor acts in order to keep Another important element Judaism espouses a double ethic. The topic.58 More specifically though, valuable to his emotional experience.61 indirectly makes an important point stance against proponents of Divine obligation of tikkun “can be approached specific things in mind. of Rabbi Lichtenstein’s approach to Halakhah indeed champions a double Rabbi Lichtenstein’s philosophy is Another way in which the about relating to the suffering of others. interpretation amongst whom are without the self-righteousness and Rabbi Lichtenstein thinks the suffering of others is his view standard grounded in recognition of comparable with the Rav’s in at least Rav and Rabbi Lichtenstein compare He quotes the story of Job to show some revered rishonim.67 While Rabbi without recrimination in a forward identification is crucial on a number of the sufferings of non-Jews. He Kedushat Yisrael and the perception, of five ways. also serves as a fourth reason for how it is crucial to sympathize with Lichtenstein does not clearly delineate looking spirit rooted in commitment of levels. First, he believes that it addresses the issue on three levels. He relevance to ideal bland universalism.”55 Rabbi Soloveitchik emphasizes not explaining away suffering. The those suffering. He understands God’s when exactly the heter for general to both avodat Hashem and ahavat may actually help those suffering. writes: “The ethnic factor is of little Thus Rabbi Lichtenstein does believe how halakhah recognizes and Rav emphasizes our inability to critique of Job as: “You were still short divine interpretation ends, he holds Yisrael.”44 Thus, while still preaching Despite not offering anything on the moment on the philosophical level. in prioritizing the needs of Jews ahead legitimizes the experience of suffering. understand the ways of God and thus of attaining that great trait of loving- that it is our responsibility is to respond tikkun, Rabbi Lichtenstein is able to material level, a display of sympathy In dealing with theodicy, whether Job of non-Jews. In fact, for one to ignore it would it is inconceivable to try to explain kindness in two respects: (a) never with a sense of humility and sensitivity divert the focus from ascribing blame and identification with the pain of was Jewish, Gentile or fictional is Acceptance be a missed opportunity. In Out of to someone that their suffering is an did you bear the communal yoke, nor to those suffering. In this manner, to others for their sins. those suffering may provide them with wholly irrelevant.”50 A second level All the above notwithstanding, the Whirlwind the Rav writes: “The illusion, if we are finite and cannot did you participate in the trouble and Rabbi Lichtenstein’s philosophy is On one level, Rabbi solace. Beyond this though, he stresses is that of compassion, prayer and Rabbi Lichtenstein argues that practical topic Halakha did not and could know the infinite big picture.62 This grief of the community, and (b) you appropriate and crucial when one deals Lichtenstein stresses that it is obviously an additional important element— the sensitivity. He believes that we are there is another obligation a Jew not evolve a metaphysic of suffering. It idea is the subject of the opening pages did not feel the pain of the individual with the suffering of others. important to provide practical support development of sensitivity for the sake charged with acting with all of these has in response to suffering. Jews, simply refused. It was not eager to find of Kol Dodi Dofek. The Rav writes: sufferer.”65 This is very much in line Avraham Wein is a second-year student and assistance via charity and other of ourselves. He writes: “We must emotions for victims of all nations. writes Rabbi Lichtenstein, must the rationale of evil and to convert the “There is evil that is not susceptible with Rabbi Lichtenstein’s argument studying Tractate Sanhedrin at Yeshiva kind acts, and refers to this as hesed. aspire at least to attain a level where Rabbi Lichtenstein presents51 various “accept God’s judgment, despite our negation into an affirmation. It neither to explanation and comprehension. that there is an imperative to identify College. Yet he also preaches a different kind we will have human sensitivity...our historical precedents as proof for incomprehension…. The philosophical justified evil nor denied and hid it. The Only by comprehending the world in and sympathize with others who are of response, that of sensitivity. While sensitivity and sympathy are necessary this approach, such as Avraham and and religious difficulties are present, topical Halakha always held the view its totality can man gain insight into suffering. Finally, the Rav argues there perhaps of less practical assistance to to aid those who have suffered loss and Sodom, Jonah and Nineveh,52 as well as and there is no point in denying them, those suffering, Rabbi Lichtenstein injury, while they are also demanded of a Midrash in the context of keri’at Yam but we are believers and descendants 1 I would like to thank Rabbi Sha- Duties of the Heart and the Response NY: KTAV Pub. House, 1973), 128- of Divine Providence,” Tradition: A considers this to be of utmost us as part of our service of God. These Suf where God criticizes the angels for of believers. With great humility, even lom Carmy, Rabbi Reuven Ziegler and to Suffering,” in Aharon Lichtenstein, 130. Journal of Orthodox Thought 24:4 importance. Similar to his point about feelings are important not only for the Rabbi Moshe Rosenberg for their help Leaves of Faith: The World of Jewish (Summer 1989), 24-45 and Yitzchak viewing it as one’s personal suffering, sake of our interpersonal relationships in preparation of this article. I would Learning - Volume 2 (Jersey City, NJ: 4 Aharon Lichtenstein, “After the Blau, “Afflictions of Love: The Rela- Rabbi Lichtenstein calls for a sense and our relationship with God, but also like to thank Dr. Moshe Cohen for KTAV Pub. House, 2004), 144. and Tsunami,” The Israel Koschitzky Vir- tionship between Suffering and Sin,” of identification with those suffering also for the sake of our relationship reviewing an early draft of the article. Aharon Lichtenstein, “I Am with Him tual Beit Midrash, available at: etzion. The Israel Koschitzky Virtual Beit Mid- because of its attitudinal significance. with ourselves, namely, for developing in Distress: The Challenges of the Ho- org.il/en/ rash. Also see Avot 4:15, Berachot 5a, He quotes the Talmud which indicates our moral character and refining our 2 For relevant sources see Joseph locaust,” adapted by Reuven Ziegler, Berachot 7a and Shabbat 55b for some 48 “that Chazal regard such a situation, religious personalities.” Thus, a sense B. Soloveitchik, Kol Dodi Dofek (New By His Light: Character and Values in 5 By His Light, 165. examples. For an interesting analysis where a person does not participate in of identification is critical for Rabbi York, NY: Yeshiva University, 2006), 1. the Service of God. (Jersey City, NJ: of Rabbi Akiva’s approach to theodicy communal distress, as a most severe Lichtenstein. KTAV Pub. House, 2003), 165. For a 6 The connection between sin and see Maier Becker, “Rabbi Akiva and 45 manifestation of egotism.” As a Specifically in the context of 3 Rabbi Lichtenstein makes this more explicit and thorough example destruction in Hazal is not always Theodicy”, Tradition: A Journal of paradigm for his approach, Rabbi the Holocaust, Rabbi Lichtenstein point (albeit implicitly) in a number of of this argument see Eliezer Berkovits, evident though. See Yaakov Elman, Orthodox Thought 37:1 (Spring 2003), Lichtenstein quotes another Talmudic describes particular messages and places. See Aharon Lichtenstein, “The Faith After The Holocaust (New York, “When Permission is Given: Aspects 52-60. saying: when the Israelites fought lessons that must be learned. These Amalek in the desert, Moshe sat on a lessons include higher levels of love for 26 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 27 Jewish Philosophy in the 21st Century Lempel, “Rabbi’s Unwitting Lesson in 20 This may be a reflection of Rab- approach seems to fall in line with 40 “Tsunami” 50 Leaves of Faith 2, 146-147. Israel, Parshat Shemini: The Deaths kashtem Misham since in both cases 7 Aharon Lichtenstein, “’Is This How Not To React to Nepal’s Earth- bi Lichtenstein’s broader philoso- a comment made against simplici- of Nadav, Avihu, and Uzzah – Lessons an inadequate response is a distortion. Not a Brand Plucked From the Fire?’ quake,” 27 April, 2015, available at phy of immense respect of Hazal. See ty by Rabbi Lichtenstein in By His 41 Leaves of Faith 2, 144. 51 See “Tsunami” and Leaves of for Yom HaShoah,” Beit Hillel- Atten- While See Joseph Dov Soloveitchik, Confronting the Aftermath of the Ho- forward.com. Also see the comments Aharon Lichtenstein, Leaves of Faith: Light where he argues for presenting Faith 2, 146-147. tive Spiritual Leadership, available at And From There You Shall Seek. (Jer- locaust.” Alei Etzion 16 (Iyar 5769), of Rabbis Zechariah Wallerstein and The World of Jewish Learning (Jersey students with a variety of views and 42 See Psalms 130. Also see the http://eng.beithillel.org.il/. sey City, NJ: Ktav Pub. House, 2008), 175. This point also appears in other Rabbi Yosef Mizrachi following the City,NJ: KTAV Pub. House, 2003), 11- preaches the importance of complexity. famous debate between the Rambam 52 For another similarity between 12. of his writings. See Leaves of Faith, horrific fire in Brooklyn this past year 12. See Aharon Lichtenstein, “Bittachon: and Ramban regarding the nature the approaches of the Rav and Rabbi 58 For examples see Alei Etzion 16, KOL HAMEVASER KOL 145 and “Tsunami.” For a few exam- available at “torahanytime.com.” Trust in God,” adapted by Reuven and scope of the Biblical obligation of Lichtenstein, see Abraham R. Besdin, 180. and Leaves of Faith 2, 118. 63 Kol Dodi Dofek, 5. ples of this phenomenon in Hazal see 21 Leaves of Faith 2, 145. Ziegler, By His Light, 157-158. Rabbi prayer. Reflections of the Rav: Man of Faith Sotah 1:7-9, Avot 5:8-9, Moed Katan 9 “Tsunami” Carmy’s point also aligns with a point in the Modern World volume 2 (Jersey 59 Joseph Dov Soloveitchik, Out of 64 ibid. 7. 28a, Shabbat 2:6, Shabbat 13b, Shab- 22 Alei Etzion 16, 179. made by the Rav. See Joseph Epstein, 43 Leaves of Faith 2, 146. City: KTAV Publishing House, 1989) the Whirlwind: Essays on Mourning, bat 55a-b and Gen. Rabbah 84:7. Also 10 For a survey of approaches within Shiurei Harav (Hoboken, NJ: KTAV 142-146. Suffering and the Human Condition 65 ibid. 15. see the writings of my revered teach- a Jewish philosophical lens see Leaves 23 Sanhedrin 105b Pub. House, 1974), 6. 44 ibid. (Hoboken, NJ: Toras Horav Founda- ers Rabbi Shalom Carmy and Rabbi of Faith 2, 144. For a broader survey 53 Sanhedrin 39b tion, 2003), 101. 66 Out of the Whirlwind, 103-104. Mosheh Lichtenstein who address the of approaches to the Holocaust specif- 24 Pages Of Faith. 31 Shalom Carmy, “Cops and Rob- 45 “Tsunami” validity of this claim with regard to ically see Tamir Granot, “Faith and bers,” Tradition: A Journal of Or- 54 Leaves of Faith 2, 147. 60 For a clear expression of this 67 For some of the relevant sourc- the Torah. See Mosheh Lichtenstein, the Holocaust,” The Israel Koschitzky 25 ibid. thodox Jewish Thought 40.4 (Winter 46 Ta’anit 11a in Rabbi Lichtenstein’s thought see es in the Ramban see C.J. Henoch, “Weep for what Amalek has Done unto Virtual Beit Midrash and Moshe Maya, 2007): 1-6, at page 6. In a different 55 ibid. Leaves of Faith 2, 126-128. “The Religious Thought of Nachma- You - Lamentation and Memory of the A World Built, Destroyed, and Rebuilt: 26 ibid. For a similar perspective context, my esteemed teacher Rabbi 47 “Tsunami” nides - from His Exegesis of the Mitzv- Holocaust in Our Generation,” Milin Rabbi Yehudah Amital’s Confrontation see Moshe Rosenberg, “Towards a Michael Rosensweig termed this the 56 “Tsunami” 61 Out of the Whirlwind, 99-100. ot,” Tradition: A Journal of Orthodox Havivin Journal 2 (June 2006): 25- with the Memory of the Holocaust (Jer- Jewish Response to Natural Disaster,” “mi-penei hatat’hem” approach. 48 ibid. Thought, 11:1 (Spring 1970), 64-83. 41. and Shalom Carmy, “Cold Fury, sey City, NJ: Ktav Pub. House 2005). YUTorah Online, available at yutorah. 57 This approach fits in very well 62 This may be connected to the Hidden Face, the Jealousy of Israel: org. 32 Alei Etzion 16, 179. 49 Alei Etzion 16, 184. with a possible reading of the story of same reason why the Rav argues that Two Kinds of Religious Estrangement 11 By His Light, 162-163. For other the deaths of Aharon’s sons. See Alex rational proofs of God fail in Uvi- in the Torah,” Tradition: A Journal of places where he puts forth these solu- 27 Emmanuel Feldman, “’Plunging 33 By His Light, 164. Orthodox Thought 43:4 (Winter 2010): tions see Alei Etzion 16, 178., Aharon Into Mighty Waters And Emerging With 21-35. It is worth noting that Rabbi Lichtenstein., “On Appropriate Reli- A Broken Shard’: New Orleans and the 34 ibid. Rashi, Tosafot, and Hazal’s Knowledge of Tanakh Lichtenstein does not really examine gious Responses to Hurricane Sandy.” Mind of God,” Tradition: A Journal of By Aryeh Sklar without a melody meant for easy [the rabbis of the Talmud] were not ask me whether tov is in fact the validity of this claim with regard to Pages Of Faith- Exploring the Thought Orthodox Thought 40:1 (Spring 2007): 35 This is also clear because of the The Jerusalem Talmud records memorization. He believed Tanakh proficient in knowledge of verses [of mentioned there or not, as I do not the Torah explicitly. of Harav Aharon Lichtenstein, avail- 5-16, at pg. 6. consistency of his comments in his dis- the tradition that the Tannaitic sage needed a melody, as it was something Tanakh].” know whether tov is mentioned able at: pagesoffaith.wordpress.com cussions of other tragic events as well Samuel could recall the midwife to be memorized, a feat which many Tosafot say this in order to there or not. Go therefore to R. 8 For a survey of these type of prop- and Leaves of Faith 2, 145. 28 Shalom Carmy, “Cops and Rob- as in his more general discussions of who delivered him. R. Yehoshua ben rabbis appear to have accomplished.” explain a strange exchange in the Tanhum b. Hanilai who was close ositions see Emmanuel Feldman, bers,” Tradition: A Journal of Or- the suffering of others. See Leaves of Levi stated that he could remember For example, the Talmud records that Talmud, where Rabah bar R. Shilah to R. Yehoshua b. Levi, who was “’Plunging Into Mighty Waters And 12 For an explanation of Rabbi thodox Jewish Thought 40.4 (Winter Faith 2, 145. his mohel. R. Yohanan claimed he R. Meir was once in a town for Purim and R. Nahman bar Yitzhak seem not an expert in Aggadah... Emerging With A Broken Shard’: New Yitzchak Hutner’s mi-penei hata’einu 2007): 1-6, at page 5. Rabbi Carmy could even remember the women who where there was no scroll of Esther to to be aware that the same word appears R. Hiyya bar Abba seems to Orleans and the Mind of God,” Tradi- approach see Joseph Grunblatt, Exile does acknowledge the entertainment 36 “Tsunami” happened to be in the room when his read from, so he proceeded to write it in two different verses. To Tosafot, this be saying he had no idea that there tion: A Journal of Orthodox Thought and Redemption: Meditations on Jew- value of such an approach though. mother gave birth to him. out completely from memory to read is not difficult to understand, as it is but was a difference between the first and 40:1 (Spring 2007): 5-16, at pgs. 5-6. ish History (Hoboken, NJ: Ktav Pub- 37 I think Rabbi Lichtenstein’s call The incredible memory on Purim. Another passage in the evidence of their lack of knowledge second Decalogue. Tosafot apparently With regard to the Holocaust see the lishing House, 1988), 145-147. 29 ibid. For a dramatically vari- for humility is related to his discomfort displayed by many of the Talmudic Jerusalem Talmud states that Rabbi in Tanakh. They point to another interpret this passage literally, that approaches of Rabbi Yoel Teitelbaum ant form of this type of approach see with declaring the State of Israel to be sages is manifested, of course, in their Yehudah praised the generation that Talmudic passage that is seemingly a major difference between the first and Rabbi Zvi Yehuda Kook refer- 13 By His Light, 162-163. Gidon Rothstein, “Can a Reasonable the “reshit tsemihat ge’ulateinu.” Who teaching and studying. Page after page R. Yishmael b. R. Yose lived in, for he much more explicit in this regard. In version of the Ten Commandments enced in Reuven Ziegler, Majesty and Person See the Hand of God in Cata- are we to say whether this is the be- of Talmud displays the incredible could write all of Tanakh by heart. Bava Kamma 55a, we find: Humility, (New York, NY: OU Press, 14 ibid. clysmic World Events?,” YUTorah On- ginning of the ultimate redemption or mastery of the sages for the whole This amazing command of R. Hanina b. Agil asked R. 2012), 276-277. For some more spe- line, available at yutorah.org. As will not? See Elyashiv Reichner, By Faith of the Torah and tradition. A midrash Torah knowledge is why, among other Hiyya b. Abba: Why in the first cific contemporary examples see The 15 Isaiah 6:5. be demonstrated later on in the article, Alone: The Story of Rabbi Yehuda Am- records that R. Yohanan ben Zakkai’s reasons, Orthodox Jews today hold Decalogue is there no mention Associated Press, “ Shas Rabbi: Hur- it is possible Rabbi Lichtenstein would ital (New Milford, CT: Maggid Books, oral recitation of his learning was so the rabbis of the Talmud in such high of tov [Rashi: “so that it shall ricane Is Bush’s Punishment For Pull- 16 By His Light, 163-164. respond to Rothstein’s argument that 2011), 69. practiced that just based on where he esteem. The suggestion that those be good (tov) for you”], whereas out Support,” Haaretz Online Edition, it is not necessary to use those means was up to in his recitation, he could tell rabbis could be mistaken in their in the second Decalogue there is 7 September, 2005, available at www. 17 Pages Of Faith. in order to turn towards the path of re- 38 This also serves as an additional what time of day it was without looking studies is a last resort, and in some a mention of tov [Deuteronomy haaretz.com, VIN News Staff, “Satmar pentance. reason why Rabbi Lichtenstein finds outside for three days straight. In communities, an act of heresy. It thus 22:7]? Rebbe Attacks Zionism Says Blood Of 18 By His Light, 164. fault in the previous approaches. another Talmudic passage, R. Yohanan comes as a shock to many religious The Three Slain Boys Is On Parents’ 30 Additionally it makes it impos- himself viewed negatively anyone readers of the Talmud that Tosafot He replied: Before you ask me Hands,” 2 July, 2014, available at 19 ibid. sible to offer the type of responses 39 Pages Of Faith. who recited Tanakh and the Mishnah would declare that “sometimes, they why tov is mentioned there, http://www.vosizneias.com/, and Jesse discussed later on in the article. This 28 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 29 Jewish Philosophy in the 21st Century in Exodus, and the second version in great rabbis against the Maskilim of families of the earth; therefore “What, do you think that one who the other Tosafists would not have seen complete experts in Tanakh, but they than Mishnah and Tanakh. Rashi certain books of Tanakh should not be Deuteronomy, was unfamiliar to R. the 1800s who were deriding them for I will punish you for all your does not know an explanation of it too shocking to suggest this lack of had an “excuse”. They had a bigger provides an explanation that Mishnah read on the Sabbath “because of neglect Hiyya bar Abba. not knowing Tanakh. iniquities.’ that text is not an eminent man?” knowledge, nor viewed it as an insult to priority - the commitment of the Oral and Talmud are valued higher than of the Bet Midrash.” Rashi interprets Though Tosafot do not have a R. Yannai, in one well-known If one is angry does one vent it on Lastly, the Talmud states that those rabbis, since their own knowledge Law to memory. That priority, however, Tanakh because Mishnah and Talmud this to mean that since the rabbi of problem providing this answer for the midrash one’s friend?” R. Kahane declared that he had lived of Tanakh was deficient as well. There would not apply in Rashi’s time. were not available in writing like the congregation is set to deliver a exchange in Bava Batra, they seems to It thus comes as a shock for eighteen years and never knew are many indications that, for the most Secondly, one had to place adequate Tanakh is, and therefore they were at discourse on the Sabbath to the people conclude approvingly with declare that But he was silent (until that moment) that Scripture part, the Tosafists post-Crusades did importance on knowing Jewish law, in risk of being forgotten: who work all week, which will teach

KOL HAMEVASER KOL to many a religious the interpretation of a fellow Tosafot, he never reader of the Talmud that and could not give always has a plain understanding, “ein not have any formal Tanakh study order to teach those who did not have That the [learning of] the them Jewish law, it is “better for them R. Samuel ben Meir, known as the knew a Tosafot would declare them an answer, mikra yotzei mi-yedei peshuto.” This in their academies. For example, R. the capability of deciding the law. This Mishnah and the Talmud is better to hear that than to learn Ketuvim.” Rashbam, who finds a way to read certain that “sometimes, they [the so they wound a leads the venerable R. Moses Sofer, Joseph Kimhi charged R. Tam with priority indeed would apply in Rashi’s than [Tanakh] because they rely We find this concept again in Rashi’s the Talmudic passage so that it need verse in scarf round his known as the Chatam Sofer, to write, disregarding the study of Tanakh. time. Though those priorities came at on memorization, and it was commentary to Ecclesiastes, where he not rely on the conclusion that rabbis Psalms: rabbis of the Talmud] were neck and tortured “We see from this that Hazal did the Rabbeinu Tam himself is quoted as the expense of studying Tanakh, to being forgotten in their days. writes that though Tanakh, Mishnah, of the Talmud did not know Tanakh R. Yannai not proficient in knowledge him. When R. opposite [of the expected educational saying that he had neither the strength Rashi, they did not override it. The Talmud was not in writing, and Talmud are all equally the special well enough. However, the Tosafist was of verses [of Tanakh].” Abahu came and plan], teaching their sons only Talmud, nor ability to write a commentary on One nor was it inheritance of the Jewish people, Rabbeinu Asher in his Tosafot ha-Ros sitting found him [in that and Scripture only according to their Tanakh like his grandfather Rashi did. can see the It thus comes as a shock allowed to if he is king [i.e. expert] in Tanakh (ad loc.), rejects Rashbam’s approach and state] he said to derashot, without teaching them the In his ethical will, another Tosafist, R. importance of to many a religious be written, and in Mishnah, he must still entirely, writing that Rashbam interpreting next to his window. them, “Why do you torture him?” peshat at all.” Yehudah b. ha-Rosh, urges his children memorization reader of the Talmud that and it be subservient to the Talmud- “needlessly struggled” to resolve the He heard an announcement: They responded, “Didn’t you tell Thus, we see several cases to learn Tanakh, as he laments that did of the Talmud was only learner, because he arranges apparent difficulty, and that the simpler “Who wants to buy the elixir of us that he is a great man? He where absolute facility in verses was not have a chance when he studied in from Rashi’s Tosafot would declare because before him the practical decisions answer is that “there are many times life?” [R. Yannai pressed the cannot explain to us the meaning not present or not required. The great his youth in the academies in Ashkenaz. interpretation of that “sometimes, they [the of the of prohibition and permissibility, that the Amoraim did not remember peddler to reveal what he was of this verse!” R. Zvi Hirsch Chajes, in his Mavo Tosafot generally linked their the discussion rabbis of the Talmud] were narrowing uncleanness and cleanness, and verses.” In fact, the Rosh points to yet selling.] He took out a book of Ha-Talmud, also freely admits to learning abilities and curriculum to the of the Talmud not proficient in knowledge of the laws of jurisprudence… He who another passage in the Talmud, which Psalms and showed him the verse, He responded, “I may have told this contention. Even more recently, Talmudic sages. The Talmud quotes regarding which of verses [of Tanakh].” hearts [and has Tanakh and Mishnah, but seems to indicate that R. Sheshet was “Who is the man who wants you [that he was learned] in R. Joseph Messas engages in no R. Ashi who states that the power of among Tanakh, people were no Talmud, what benefit does he unaware that the source of the law, that life?... Guard your tongue from Tannaitic teaching; did I tell you apologetics when it comes to this topic. memory in his time was bad, comparing Mishnah, and forgetting] have? a sherets (insects, rodents), is ritually evil…!” Said R. Yannai: Even [he was learned] in Scripture?” In one letter, he responds to someone it to the amount of water one would Talmud, is the most valuable to study. that the later generations began Thus, Rashi sees Talmud impure, is an explicit verse in the Solomon announced and said, They asked, “How is it then that who expressed surprise that he would collect by sticking his finger into a The Talmud states: to write it down. knowledge as necessary for deciding Torah. “He who guards his mouth and you know it?” He replied, “We say that the rabbis of the Talmud could tarpit which returns to its form after the Our Rabbis taught: They who Rashi apparently believed that at the law, and teaching it to the layman There are a few more passages his tongue, guards his soul from who are frequently with you, set forget or not know verses from Tanakh. finger is removed. Tosafot lament that: occupy themselves with the time this statement was made, the who only knows Tanakh, or Mishnah. to add to this position, which Tosafot distress.” R. Yannai said, “All ourselves the task of studying “Do not be surprised, my friend, for So it is for us, that once we finish Tanakh [alone] are somewhat success of Jewish education relied There is another comment of Rashi do not quote. The Talmud states: my life I read this verse and did it thoroughly, but others do not we find this in Bava Kama [55a]... And one tractate and start another, we meritorious; with Mishnah, are on the study of Talmud as a priority. related to this. The Talmud states that Rebbi once opened his storehouse not understand its interpretation, study it as carefully.” there is also Bava Batra 113a…” immediately forget the first. indeed meritorious, and are We find this in other areas as well. a person should keep his children away [of foodstuffs] in a year of scarcity, until this peddler came and taught R. Abahu claimed that rabbis of Tosafot’s position may be Rashi, I contend, disagreed with rewarded for it; with Gemara, The Talmud states that the Mishnah from “higayyon.” Rashi writes that proclaiming: Let those enter who me, “Who is the man who wants his time only studied Scripture well to related to their understanding of the the idea that one need not study Tanakh. there can be nothing more gives preeminence to lenient positions this may refer to learning more than have studied the Tanakh, or the life.” be able to answer heretics. Apparently, Talmudic statement which appears It is clear that Rashi emphasized the meritorious; yet run always to above more stringent standards, the proper amount of Tanakh, which Mishnah, or the Gemara, or the The commentators to Leviticus rabbis were sometimes asked questions in three places that one must divide value of knowing Tanakh, as we see in the Mishnah more than to the “the power of the lenient position is can be deleterious by “drawing one Halakhah, or the Aggadah; there Rabbah invariably question what R. about Scripture, and it was not one’s learning into thirds - one third his quoting of an additional homiletic Gemara. better.” According to Rashi, those who away” from other studies. This seems is no admission, however, for the Yannai learned from the peddler, who necessarily assumed they would know for Tanakh, one third for Mishnah, and interpretation to Exodus 31:18: maintain a learning tradition were to be the same concerns as we have ignorant. had simply quoted a verse to him. If the the answer. Another Talmudic passage one third for Talmud. R. Tam is quoted Just as a bride is adorned with Now, this is self-contradictory. “better”, for a person who relied on seen before. If one studies Tanakh too The fact that there is a stated difference Tosafists are correct, one could assume states: in Tosafot in both places that since twenty-four ornaments, those You say, “with Gemara, there can precedent and teachings of his teachers much, one may neglect the necessary between those who know Tanakh that R. Yannai truly never knew of the Zutra b. Tovia was [once] the Talmud states that the Babylonian mentioned in the book of Isaiah be nothing more meritorious,” would not be afraid to be lenient in memorization of the Oral Law, as well and those who know Talmud leads verse in Psalms. However, it could be expounding a Scriptural lesson Talmud is totally assorted and mixed (3:18-22), so, too, a Torah scholar and then you say, “Yet run always certain cases. It would make sense that as the knowledge necessary in order to R. Samuel Strashun, known as the that he simply never considered its in the presence of R. Yehudah. with all three elements, learning the must be expert in the twenty-four to the Mishnah more than to the in times when those traditions could decide the law. Rashash (ad loc.) to state: explanation. We have other passages Coming to the verse, “And these Babylonian Talmud fulfills this law. books [of Tanach]. Gemara!” Said R. Yohanan: This be forgotten, Rashi would see Talmud Let us review in broad strokes Implying it was possible for there in the Talmud that reflect this lack of are the last words of David,” he R. Tam, and the other Tosafists However, Rashi placed limits on how teaching memorization as paramount. Indeed, what we have claimed so far. The to be someone who knew Mishnah knowledge. The Talmud records an said to R. Yehudah, “‘Last words’ of his time, would have seen precedent much priority Tanakh should take in was taught in the days of Rabbi, elsewhere, Rashi criticizes those who Tosafists, especially in the time of or Talmud, but not Tanakh...This interesting story: - implying that there were former for their own educational curriculum in one’s learning schedule for two reasons, when everyone abandoned spend too much time in pilpul and not Rabbeinu Tam, focused on Talmud [attitude] is unlike those who R. Abahu praised R. Safra to the words. What were those former the educational curriculum of some of which I will proceed to show. Firstly, the Mishnah and went to the enough in memorization of the law. study at the expense of Tanakh study, heap scorn on contemporary heretics as a learned man, and he [words]?” He [R. Yehudah] kept the sages of the Talmud. Since, in their he understood there was a paramount Gemara. Hence, he subsequently Rashi provides another reason even so far as to interpret the great rabbinic leaders who are expert was thus exempted by them from silent, without saying anything. interpretation, some of the rabbis of importance to memorization of taught them, “Yet run always why one should not study too much sages of the Talmud as being deficient in Talmud and halakhic decisions paying taxes for thirteen years. Again he said: “Last words! the Talmud were not experts in Tanakh, halakhic teachings and principles in to the Mishnah more than to the Tanakh, which is that one must know in their own knowledge of Tanakh. but not Tanakh. One day, happening upon him, This implies there were former they would have concluded that they a time where they could be forgotten. Gemara.” Torah law, either as a layman to know However, Rashi did not It would seem that Rashash felt the they said to him, “It is written, words. What were those former had license to follow in the footsteps True, one cannot ignore the fact that The Talmud thus concludes that the what to do, or a rabbi to teach it. For allow the Talmudic “excuse” need to use this concept to defend ‘I have only known you of all the [words]?” He [then] replied, of their religious forebears. R. Tam and the rabbis of the Talmud were not all Talmud is more meritorious to study example, the Mishnah states that from exempting one from studying 30 www.kolhamevaser.com Volume IX Issue 1 Volume IX Issue 1 www.kolhamevaser.com 31 32 KOL HAMEVASER Pentateuch. classes in Tanakh, especially onthe ordination at RIETSshouldinclude Dr. Samuel Belkin that rabbinical who argued in a 1955letter to of theRav, R.JosephB.Soloveitchik, by ProfiatDuran(Efodi), already noticedinthelate14thcentury between Rashiandotherscholarswas was nowalready written. 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First, the knowledge the Pentateuch must pursue a two- of teaching five The Moses. the of books also but migo, of laws Volume IX Issue1