Kol Hamevaser The Jewish Thought Magazine of the Yeshiva University Student Body Volume IX, Issue 3

History and storytelling

FEATURING: Remembering and Re-Remembering the Menorah Reflections of a Jewish Historian Dr. Steven Fine Page 4

Jewish Identity Informed by Historical Consciousness A Contemporary Orthodox Perspective Yaakov Schiff Page 12

Rabbi Joseph B. Soloveitchik and the Problem of Biblical Criticism Aryeh Skalr Page 18 History and Storytelling

Editors-In-Chief Yaakov Schiff Mindy Schwartz

Associate Editors

KOL HAMEVASER KOL Judy Lesserman Reuven Herzog History and Storytelling Avraham Wien Tzvi Benoff

Copy Editors Yakov Ellenbogen Letter from the Editor Michal Schechter By Mindy Schwartz Michal Auerbach Letter from the Editor 3 Mindy Schwartz Layout Editor

Liora Aeder Remembering and Reremembering the Menorah 4 The history of mankind is made up of our stories. Jewish history is no exception; our collective narrative Reflections of a Jewish Historian is comprised of a great meddling of stories, from the histories of Philo of Alexandria to the folk tales of Chelm. The stories we were told as children, the stories we tell others, the stories we pass on- each and every one of these Buisness Manager Dr. Steven Fine Tova Kwiat will continue to add another layer to the great historical stratigraphy of the Jewish People. The Science of the Past 6 Historians are storytellers; storytellers create history. The tales of the famous yiddish writer Shalom Reading History on Shabbat Aleichem about Tevye the Milkman and his five daughters, the precursor to Fiddler the Roof, have leftan undeniable imprint consciousness of the Modern American Jew. When the Roman Jewish historian Josephus Yisroel Ben-Porat Flavius recorded the story of the last stand of the Jewish Sicarii rebels at Masada in the Great Revolt, he crafted a Keeping Our Oldest Story Relevant 8 tale that still holds power over Zionist perceptions of Jewish strength and bravery in the State of Israel. Although The Hagadah of Don Yitchak Abarbanel the historical veracity of Josephus’s account of Masada has been called into question, a careful historian can see a story as more than just true or false; the impact of a story, maybe even on a culture centuries down the road, defies Chani Grossman such simple measures. Comparing the Parallel Historical Accounts of the Talmud and Josephus 10 In this issue we delve into the power of these stories and of the power of history in general. Dr. Steven Fine, Professor of Jewish History at Yeshiva University, shares his reflections as a Jewish historian on one our greatest Aryeh Helfgot pictorial stories - the relief on the Arch of Titus of the Temple vessels paraded through Rome. Yaakov Schiff and Jewish Identity Informed by Historical Consciousness 12 Yisrael Ben-Porat both ponder the value of studying Jewish history, in the abstract of Jewish philosophy and in A Contemporary Orthodox Perspective normative practice. Aryeh Sklar reflects on our greatest stories as a people - those of the Bible. Chani Grossman investigates the way the Abarbanel’s personal story impacted his work through the lens of his Haggadah. Aryeh Yaakov Schiff Helfgot delves into the stories told by both secular historians and our Sages, and what the divergences in these The Missing Two Hundred Years and the Historical Veracity of Hazal 16 stories can teach us. Just like a good story, these articles are meant to shared and discussed with enthusiasm. Mindy Schwartz We hope this edition of Kol Hamevaser will give you pause to think. Rabbi Joseph B. Soloveitchik and the Problem of Biblical Criticism 18 Aryeh Sklar

Of Perspective and Paradox 22 Rabbi Joseph B. Soloveitchik's Analysis of Holiness Avraham Wein

2 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 3 History and Storytelling three on each side, issue from the prepared at the time of Baalei Tosafot, menorah base is not constructed as a Remembering and Reremembering the Menorah central candlestick, bringing up the figure 3), illustrates rounded branches. tripod— as is described by Ḥazal (and By Dr. Steven Fine number to seven, and on all these are That is, until the Rambam (d. was standard for lampstands in Roman Recently I concluded The of a past forgotten and sometimes words are cited— and to fully understand set seven lamps and candle bearers, 1204) drew a rather crude image of a times) Rav Herzog believed it to be unfit Menorah: from the Bible to Modern Israel reremembered— again and again. In what they “mean” (or don’t mean) when symbols of what the men of science menorah with straight branches in his to serve as symbol of a state worthy to (Harvard University Press, 2016). This this sense, the history of the menorah I hear their voices and watch their lips. call planets. For the sun, like the Mishnah commentary, in order to illustrate be reshit tsemiḥat geulateinu, ”The first volume is a personal history, my own is a test case for thinking about What did Rabbi Akiva “see” candlestick, has the fourth place in the parts of the menorah. Happily, this sprouts of our redemption” (a phrase that

KOL HAMEVASER KOL “take” on the biblical menorah and its symbols and ideas and institutions fifty or more years after the Ḥurban, the the middle of the six and gives light manuscript, believed to have been written he used in the “prayer for the state”). place in western civilization. The Menorah and relationships that appear to be destruction of Herod’s temple, when he to the three above and the three below by the Rambam himself, is preserved at Rav Qafiḥ went further, condemning was written with both “timeless,” and a challenge to envisioned the menorah? What could have it, so tuning to harmony an instrument Oxford University. The Rambam was quite the branches as well, based upon the the scholar and the lay maintain relationship with our been in Judah Maccabee’s mind when he of music truly divine.2 aware of his limited skill as a draftsman, Oxford Rambam manuscript. This was reader in mind. My root symbols even as our culture relit the altar and the menorah at the solstice even commenting on it in his commentary. no mere academic discussion, and his imagined audience was reaches toward its inevitable next of 166 BCE— renewing light to a darkened This association, also mentioned in This might have been the end of the story, language is unusually heated. Discussions “you” students, fellow stages. temple, at the moment the world itself was rabbinic sources, relates to Zechariah’s except that the Rambam’s son, Abraham, of the menorah were a cipher for the scholars and also my about to become just a bit brighter? What notion that the lamps of the menorah wrote explicitly in his commentary that identity politics of early Israel, especially college friend who I wrote The Menorah did pilgrims “see” when they came to the represent the “eyes of God” (Zechariah his father intended straight branches: “The within the religious Zionist community. seriously considered as a historian, and for the Beit ha-Miqdash— to Herod’s temple— on 4:1-14). The roundness of the branches six branches extend from the central shaft In the next phase, in 1982 Rabbi becoming a Jesuit and historically-minded. I therefore the pilgrimage festivals, and the kohanim has been an unspoken “given” in almost of the menorah to its height in a straight Menachem Mendel Schneerson (d. 1994), also a not-so-frum assume that each text and each took out the kelim so that all could marvel all images of the menorah since then— line, as depicted by my father of blessed the Lubavitcher Rebbe, noted Rav Qafiḥ’s physicist in San Diego. artifact has its own story to tell at the menorah and the table of showbread? Jewish, Christian, Samaritan and Muslim. memory, and not rounded as depicted argument, and promoted the “Rambam Writing for so many of a world in which they existed, What contact did Rashi have with the world It is, in a way, so basic that it has hardly by others.”5 This assertion generated menorah” as the “authentic” menorah.10 audiences was complex, but I do not. They are survivors around him as he described the biblical been questioned. It is as much a component a manuscript tradition of drawing This too was not just an academic and I hope that I pulled of many different, sometimes menorah using the technology of his period, of the menorah as black paint is to tefillin. manuscripts with straight branches that discussion, but rather a significant— it off. The Menorah has intersecting, worlds that have imagining a lampstand strikingly similar to Truth is, the ancient rabbis struggled to found its way to medieval Spain, and then and brilliant— attempt by the Rebbe to been “in the works” for Courtesy of Harvard University Press “passed by.” My role is to let each those created as church appurtenances of describe the arched branches. On one to Yemen. This tradition never “caught on” destabilize the image of the menorah— a very long time— ever and every artifact communicate his time? This list of questions, many of occasion they wrote that “two branches go beyond Maimonides manuscripts, however. both that of Zionism and the larger Jewish since I was in high school. It reflects my as best it can— to provide a framework which I discuss in the book, could go on [elekh] from it [from the central stalk].”3 Resting behind this stance is community— and to replace it with a passion to see and to read and to learn, an where the hints imbedded in each text or and on— and in fact it does for 300 pages. The Babylonian Talmud, Menaḥot 28b the notion that since Ḥazal, the ancient Chabad-branded menorah. It was a piece excitement that carried me to within inches “thing” can be given sufficient context The point is that each and every exemplar preserves an almost untranslatable (though rabbis, never discussed the shape of the of his continuing war against Zionist of the Arch of Titus menorah (figure 2), into that even I— sometimes millennia later, requires deep penetration into the worlds poetic) attempt that employs the same verb branches, the simplest assumption would messianism, and his attempt to usurp more lonely archaeological sites, crowded sometimes only half a century— can begin of our ancestors. Context is everything. three times: “from here [the central stalk] be that the branches were straight, and its symbolism into his own messianic batei midrash and dusty archives than I can to understand how a pasuk of the Torah, Let me give one example. From and onward they go and go”— mi-kan ve- not curved. The textual interpretation— program. As one anonymous misnaged now remember! a noun in the Mishnah, an illustration in the latter Second Temple period onward— elekh holekh ve-elekh. There was just no at best a da’at yaḥid, the interpretation put it, with characteristic sarcasm, the Rambam, an ancient Jewish burial at the very latest, Jews imagined the word yet for “arched” in their vocabulary of a lone (if highly significant) medieval “every new religion needs a symbol.”11 catacomb in Rome or even an article in an biblical menorah having rounded branches. (kashti from the word keshet, a bow, came commentator— here takes precedence I tell this story here in some detail, early Hebrew newspaper functioned and We know this from many discoveries of later).4 Rashi (d. 1105) to Exodus 25:32 over more than two thousand years of lived but not nearly in the detail with which I might have been understood in its own time. incised menorahs in Eretz Yisrael— from enlisted the Greek loan word alkason, experience. This approach to text has found engage it in my book. There I trace it across This requires a level of a tomb, on the side of a sundial, a drawing which means kinda diagonal, and in his many followers in recent decades, as my periods, from the Tabernacle to Ḥazal to beqiut, of broad knowledge, that often from a patrician house in Jerusalem, and colleague Haym Soloveitchik has shown, medieval contexts, up to the contemporary stretches across the human experience, most recently on a stone discovered in a and has rightly lamented.6 A thousand world. In each case, my goal is to “see” encompassing the borderless places synagogue at Migdal, a fishing town on the years after his death, the Maimonides what Jews saw and to imagine what they where Torah and madda1 are not separate Sea of Galilee. The branches are always position found a new audience, in modern thought— with compassion and I hope, with things, but as the vav of u-madda asserts round. Both the Jewish philosopher and Israel. Yemenite chief rabbi, Yosef Qafiḥ depth. It is no easy matter to reach behind 2. Professor Fine with a YU team at the Arch of Titus, the consecutive interaction between all of communal leader, Philo of Alexandria (died (today generally pronounced Qapaḥ), the text and beyond the image to touch 2012 (Courtesy of the Arch of Titus Project) our parts that make us whole people of our circa. 50 CE), and the historian Flavius flagged it in his 1965 edition of the the “real” people looking out from behind I have not written a simple linear own time— and made our ancestors whole Josephus (aka, Yosef ben Matityahu, d. ca. Mishnah commentary as an alternative to them. In dealing with our culture heroes— “history” of an icon, but rather a reflection people of their own times. I often tell my 100 CE), tell us why. Both of these ancient the Arch of Titus menorah that was chosen Ḥazal, Rishonim, Aḥaronim, great leaders on how really hard and complex it is to own students that my goal is to understand authors, a generation apart, describe the as symbol of modern Israel in 1949.7 of our times, and simple Jews of all times— understand— let alone pass on— our Rabbi Akiva not just for his shitot, his legal branches as rounded so as to represent the Rabbinic interpreters have long I feel an even greater responsibility. Truth received traditions. This is how I conclude positions, but the entire person— what he paths of the five visible planets and the had difficulty with the Arch menorah— is, sometimes I imagine Rabbi Akiva (not the book: ate, where he lived, how he interacted with moon around the sun. Philo writes: beginning with Moses Mendelssohn (d. to mention Judah Maccabee, Rambam, Rav others— and even how he smelled (which, 1786),8 and continuing to Ashkenazi Herzog and all of the other people whom While this has been a story of a as any doctor might tell you, can tell me The candlestick he [Moses] placed chief rabbi Isaac ha-Levi Herzog during I study) looking out at me and nodding single significant “symbol,” it much about other aspects of his life). My at the south [of the Tabernacle] the 1950’s.9 I cannot go into the many approvingly, at other times disapprovingly, as much a story of discontinuity, goal is to imagine how Jews before me figuring thereby the movements of reasons that people like Rav Herzog and at still others rather quizzically. Never of cultural twists and turns of lived in their worlds, thought about their the luminaries above; for the sun and disliked this image, except to note that his before, until the modern era, did Rabbi 3. Rashi, Commentary on the Pentateuch, Exodus 25, profound significance— under the own places, and lived the life of Judaism. the moon and the others run their France, early 13th century, Bodleian Library, Oxford sense that religious Zionism left no place Akiva have to contend with probing cover of continuity. It is a story In a real sense, my impossible goal is to courses in the south far away from (Courtesy of Wikimedia Commons) for a menorah— or a state— that did not historians like me coming “to visit.” The of memory created and recreated, make their mouths “move” each time their the north. And therefore six branches, conform (or could not ultimately conform) kinds of questions that I ask— and wrote own manuscript (a copy of which was to Ḥazal’s vision. Since the Arch of Titus about in The Menorah: From the Bible to 4 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 5 past events and mass changes, in order to express more positive views toward the material vastly differs from the medieval History and Storytelling Modern Israel, reflect my world, and our at the end of the day, Rabbi Akiva would be know how to respond to one who asks him study of history; R. Hirsch advises us to milhamot to which Tosafot referred. Thus, shared experience. I do hope though, that pleased that I have stopped by. 1 Torah UMadda, roughly “ Torah and secular 4 Elieser Ben Yehuda, Thesaurus Totius Hebraitatis et Torah, Hilkhot Beit ha- Beḥirah 3:7 (Jerusalem, something, and not seem to be a simpleton “view the world through the eyes of a King if one wishes to study such material in knowledge,” has been the the logo of Yeshiva Veteris et Recentioris, ed. N. H. Tur-Sinai, (Jerusalem, 1983), 12:54–58. and fool in worldly matters; additionally, David and listen to history with the ears of order to sharpen one’s intellect or to University since 1946, and was developed as an 1980), 14: 6273. ideology under the leadership of Rabbi Norman 8 Moses Mendelssohn, Sefer Netivot ha-Shalom sometimes it has significance regarding an Isaiah,” and Hazon Ish states that strengthen one’s emunah, it seems Lamm. In general, see https://en.wikipedia.org/wiki/ 5 Abraham ben Moses ben Maimon, Perush Rabbenu (Berlin, 1783), to Exodus 25. historical information that is relevant to our “history is highly instructive to the wise; he reasonable to suggest that such a pursuit is Torah_Umadda, and the sources cited there. Avraham ben ha- Rambam z”l al Bereshit ve- Shemot, trans. and ed., A. Y. Weisenberg (London, 1959), 9 Isaac ha-Levi Herzog, “The Shape of the Menorah nation, by learning from one [history] to will base his wisdom on the developments not a moshav leitsim but rather a hokhma, 2 Philo of Alexandria, The Life of Moses, 2, 102- 296–297. in the Arch of Titus,” Scritti in memoria di Sally the other.”19 Alternatively, R. Emden of the past.”23 Mostly significantly, R. which is permitted on Shabbat.27 KOL HAMEVASER KOL 3; idem, Questions and Answers on Exodus, 75. Mayer (Jerusalem and Milan, 1956), 95-8, in Hebrew. Josephus, Jewish War 5.216-17; idem, Antiquities of 6 Haym Soloveitchik, “Rupture and Reconstruction: suggests that the study of non-Jewish Elchonon Wasserman articulates perhaps There is an additional reason to the Jews 3.146, both cited from Harvard University The Transformation of Contemporary Orthodoxy,” 10 Menachem Mendel Schneerson, Hilkhot Beit ha- history can help guide political decisions, the most favorable view, based on the permit reading non-Jewish history on Press’ Loeb Classical Library editions. Tradition, 28, no. 4 (1994), 64-130. Beḥirah, (Brooklyn, 1986): ch. 8, pp. 50-51. especially when dealing with gentile verse, “Remember the days of yore; Shabbat. Shulhan Arukh – as understood 3 Baraita De-Melekhet Ha-Mishkan: A Critical 7 Moses Maimonides, Mishnah im Perush Moshe Ben 11 Cited by David Berger, The Rebbe, the Messiah, governments. .20 understand the years of generations.”24 by Magen Avraham – permits one to read Edition with Introduction and Translation, ed. R. Maimon, trans., ed., and commentator Yosef Qafiḥ and the Scandal of Orthodox Indifference (London 25 Kirschner (Cincinnati, 1992), ch. 6, p. 193. (Jerusalem, 1965), to Menaḥot 3:7 (3:117–120). See and Portland, 2001), 62. Yet perhaps there are grounds to Although Sifrei understands this verse to image captions on Shabbat if it is an oneg also Qafiḥ’s commentary to Maimonides’s Mishneh permit the study of secular history even on refer to specific events in Jewish history, R. (enjoyment) for him.28 In other words, the Shabbat. The rishonim dispute whether one Wasserman emphasizes that the plain Sages allowed the principle of oneg The Science of the Past may read books of secular knowledge, meaning of the verse applies to all history. Shabbat to override the concern that one By Yisroel Ben-Porat May one read history books on farces or other pointless entertainments books on Shabbat. Permitted works include referred to as sifrei hokhma, on Shabbat; He argues that just as the world was created may inadvertently read shitrei hedyotot. Shabbat? Although it may seem to be an that cause one to neglect his Torah learning.5 classical sefarim such as Sefer Yosippon – a Rambam maintains that one may only read for the sake of the Jews, so too all history Since the Tosafot above equates history innocuous activity, reading history actually The Tosafot cited above apply the 10th-century chronicle of Jewish history divrei Torah on Shabbat, whereas Rashba – even in the most remote places, no matter books with image captions, it thus follows poses several halakhic and hashkafic prohibition of moshav leitsim to reading from creation to the age of Titus – Sefer permits gazing into an astrolabe and how unlikely it may seem – occurs for our that one may read the former if it provides 21 problems, some of which may apply even history books: “And even during the week Yuhasin – a similar work from the early reading medical books on Shabbat. By sake, either as a reward or punishment, and oneg. Although we do not follow Magen during the week. Perhaps a better question [R. Yitzchak] did not know who permitted 1500’s – and Shevet Yehuda – a history of extension, Rashba’s leniency includes all thus it is our duty to attempt to decipher the Avraham in normative halakha, we may 26 26 is, may one read history books at all? it, for it is a moshav leitsim.”6 6 anti-Semitism and persecutions from sifrei hokhma, with the assumption that divine plan . . rely upon him in conjunction with other Various sources address these issues, Shulhan Arukh rules in accordance antiquity to the Spanish expulsion of 1492. such texts will not cause one to inadvertently Additionally, perhaps we can arguments for leniency– in this case, constituting a small, yet significant with Tosafot; however, Rema makes an Bah provides the following rationale: “For read shitrei hedyotot, and that sifrei hokhma distinguish between the quality of historical perhaps we may invoke the aforementioned 29 discussion with implications for how we important qualification, inferring that R. one learns words of mussar and yirat do not constitute moshav leitsim because studies in the times of the rishonim and the suggestion that history is a hokhma. should spend our time – especially on Yehuda only prohibits reading war shamayim from them.”14 In other words, they contain valuable information. Shulhan current state of history as a discipline. In Thus, one can invoke a total of Shabbat – and to what extent Judaism chronicles “written in foreign languages” because such texts have religious value as a Arukh cites both opinions, and Mishna the Middle Ages, history was not a well– three arguments toward the study of secular values the study of history. . but permits reading histories written in source of inspiration, there is no concern of Berurah rules that the minhag is to be developed field; most texts consisted of history on Shabbat: (1) R. Elchonon’s 22 One potential problem with Hebrew.7 What is the basis for this shitrei hedyotot or moshav leitsim. The lenient in this regard. Perhaps, then, if pointless information such as chronicles, positive view regarding the study of all reading history on Shabbat is the prohibition distinction? Rema argues that Hebrew “has same holds true even if such works are history is a hokhma, it should be permitted legends, and folklore. However, today history; (2) the possible distinction between of reading business documents, referred to inherent holiness, and one learns divrei written in foreign languages.15 Similarly, to read even non-Jewish history books on history is considered a legitimate field of milhamot and modern history books; and as shitrei hedyotot, such as inventories, Torah from it.” This statement seems to one may read contemporary Jewish history Shabbat. . study with its own standards, (3) the leniency of Magen Avraham contracts, and receipts.1 Although this consist of two arguments: (1) Hebrew is books and biographies of gedolim on But is such an argument viable? methodologies, and analyses; it is the regarding oneg Shabbat. So, may one read prohibition is Rabbinic, it even includes inherently holy;8 (2) reading Hebrew Shabbat16. . The rishonim seem to have a negative view science of the past. Contemporary scholarly history books on Shabbat? The answer texts that may cause one to read business improves one’s ability to learn Torah;9 thus R. Yaakov Emden qualifies and of the study of history, considering history books are complex works containing seems to be yes. documents; for example, one may not read the Sages would surely not prohibit reading elaborates on this leniency.17 He stresses Tosafot’s comment above that history is analyses of primary sources to produce a a caption that runs under a picture or Hebrew history books on Shabbat.10 that although Jewish history books are moshav leitsim. Yet many later authorities hypothesis regarding a particular era – such portrait, lest one inadvertently read shitrei Additionally, Rema stresses that because considered holy, one should avoid reading 1 Shabbat 116b, 149a. Responsa, Minhat Asher, 19:3). 21 See Beit Yosef, Orah Hayim 307:17. hedyotot.2 Tosafot draw a parallel between the prohibition of shitrei hedyotot is only them too much on Shabbat, for it may lead 2 Ibid., Rashi ad. loc., s.v. asur. For the reason behind 10 Cf. the opinion of R. Nehemia (Shabbat 116b), who 22 Shulhan Arukh, Orah Hayim 307:17; Mishna image captions and history books: “It Rabbinic, one may rely upon his inference. to undue neglect of Torah study; rather, he the prohibition, see Ritva ad. loc., s.v. mai beinaihu; maintains that the Rabbis prohibited reading Ketuvim Berurah 307:65. However, Eliah Rabbah (cited ibid.) seems to Rabbeinu Yehuda that one may Finally, Rema concludes that the minhag recommends doing so only occasionally. Rosh ad. loc. (§1); Rambam, Mishneh Torah, Hilkhot on Shabbat so that people would a fortiori abstain stresses that God-fearing people should exercise Shabbat 23:19. from reading business documents. stringency in this matter. not look at those war chronicles (milhamot) accords with his leniency to permit reading He also cautions that one may not read that were written in foreign languages, for Hebrew history books on Shabbat.11 about depressing aspects of Jewish history, 3 Tosafot to Shabbat 116b, s.v. ve-kol she-kein. 11 See the very end of his gloss to Shulhan Arukh, 23 R. S.R. Hirsch to Devarim 4:23 and Hazon Ish, However, Taz rejects Rema’s such as persecutions, on Shabbat.18 All translations in this article are my own, unless Orah Hayim 307:16. Emunah U-vitahon 1:8, cited in Levi, Torah and it is no less [problematic] than... the caption otherwise noted. Science, 244. 12 that runs under a picture or portrait, [which] distinction for three reasons. Firstly, he However, he encourages reading such 12 Taz, Orah Hayim 307:13. one is forbidden to read on Shabbat.”3 In counters that R. Yehuda only refers to material on weekdays, especially during 4 Tehillim 1:1-2. 24 Devarim 32:7 foreign-language chronicles in order to the Three Weeks. Finally, he notes that 13 Shabbat 40b. other words, according to R. Yehuda, the 5 Avodah Zarah 18b, cited in Magen Avraham, Orah 25 Ad. loc. concern of shitrei hedyotot applies equally provide a common example of what he sections of Sefer Yosippon and Shevet Hayim 307:22. For other halakhic applications of 14 Bah, Orah Hayim 307:13, s.v. mihu. to history books, and thus one may not read prohibits, not to imply that reading Hebrew Yehuda contain secular historical moshav leitsim, see Rosh to Shabbat 149a (§1), cited 26 See R. Elchonon Wasserman, Kobeits He’arot, in Shulhan Arukh, Orah Hayim 307:16. 15 Appendix §12. such texts on Shabbat. . chronicles would be permissible. Secondly, information largely irrelevant to Jewish Mishna Berurah 307:58. 6 Additionally, there is another, he points out that Hebrew does not have history; he only permits reading such Tosafot to Shabbat 116b, s.v. ve-kol she-kein. 16 Piskei Teshuvot 307:24. 27 Piskei Teshuvot 307:27 includes history within the inherent holiness, for one may speak material in places or situations where hokhma of elokut, divinity, i.e. understanding God’s more general problem with reading history. 7 Shulhan Arukh, ibid.; the following discussion of guiding of historical events. Cf. “Hokhma” in Hida, Hebrew non-Torah content in the learning Torah is prohibited or very 17 The following discussion of R. Emden’s view is The Psalmist states, “Praiseworthy is the Rema’s opinion is based on his gloss (ad. loc.) and based on Mor Uktsia, Orah Hayim 307. Devash Le-fi. man who does not... sit in the company of bathroom.13 Finally, he suggests that difficult— while in the bathroom or ona Darkei Moshe, Orah Hayim 307:8. 28 See Magen Avraham, Orah Hayim 301:4. scoffers (moshav leitsim), but rather his Hebrew texts do not escape the prohibition trip, for example. . 8 18 For it is a violation of the requirement to enjoy Cf. Rambam, Moreh Nevukhim 3:8; Ramban to Shabbat; see Yeshaya 58:13. desire is for the Torah of God.”4 What of moshav leitsim. . Regarding this limited study of Shemot 30:13. 29 See e.g. Piskei Teshuvot 307:22, esp. fn. 188-89. The dispute only centers around secular history, R. Emden provides several 19 constitutes a moshav leitsim? The Gemara 9 Rema’s leniency does not apply to fluent Modern Mor Uktsia, Orah Hayim 307. invokes this verse regarding one who works of non-Jewish history; however, all justifications: “So that a Torah scholar Hebrew speakers because reading such texts does not improve their Torah learning (R. Asher Weiss, 20 See Yehuda Levi, Torah and Science: Their attends non-Jewish comedies, circuses, agree that one may read Jewish history should not be ignorant in the knowledge of Interplay in the World Scheme (Feldheim, 2006), 243. 6 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 7 the Jewish people. He puts the Inquisition upon the redemption.19 In keeping with the yera’u otanu ha-Mitzrim” to mean that the History and Storytelling Keeping Our Oldest Story Relevant and Expulsion into Hurban-esque terms, work’s goal, he entitles his commentary Egyptians saw the Jewish People as By Chani Grossman with sentences describing God’s “deciding Zevach Pesach, as it stands as a sacrifice inherently evil and wrong, which led to Storytelling has been a part of financiers who had fled there to escape timbre more tenebrous.”9 Abarbanel had to destroy the wall of the daughter of “to God from a shattered spirit” at a time their persecuting them – an idea that would Jewish history since the inception of the massacres in Spain. Educated in both suffered incredible losses and was Zion,”11 “the exile of Jerusalem that is in when there can’t be a real Pesach offering, be readily understandable to his fellow Jewish nation. One of the first Jewish and secular subjects, Abarbanel continually witnessing the suffering and Sefarad,”12 and describing an “expulsion of or even a Pesach feast.20 In a place and time refugees from the Christian Inquisition.24 commandments we received as a nation soon became a wealthy and important hopelessness of his fellow Jews. It was in unlimited numbers,”13 as well as other when people felt like God had abandoned In his explanation of “ve’et lahatzenu- zeh was a multi-part commandment to tell the financier to the king of Portugal; at this this time period that he wrote a three- expressions of horror related to past them, Abarbanel would interpret the ha-dehak,” he emphasizes the stress KOL HAMEVASER KOL story of the Exodus from slavery over to time, he also commenced writing his works volume series on redemption and the destructions. As Dr. Avigail Rock points haggadah, the quintessential story of inflicted on the Jews as they lived in secret our children – “and you shall tell your son on the Torah and developing a scholarly Messianic era – titled Ma’ayenei Ha- out, there are some very significant redemption from hardship, to show that and hid their children, and further, how on that day saying…”2 In the millennia library. He was rich and successful, living yeshu’ah, Mashmi’a Yeshu’ah and Yeshu’at examples that illustrate Abarbanel’s angst.14 there was indeed hope for the future.21 these sorts of emotionally traumatizing since then, telling over this story of our what would end up being the happiest years Meshicho – which exceeded in scope He writes that “God was the enemy to In the haggadah, many of his stressors can be more harmful than actual emergence as a people and redemption of his life until his patron, King Alfonso V anything written before on the topic. destroy, kill and obliterate all of the Jews,” interpretations, true to his introduction, physical injury.25 This would be very from servitude has been a vital part of both of Portugal, died in 1481. Abarbanel was During this time he also wrote his a clear allusion to the expression used by were keyed into the challenges of the day: familiar to his fellow survivors of the Jewish ritual and Jewish identity. The subsequently forced to flee, somewhat commentary on Yeshayahu, which in part Ahashverosh and Haman in their campaign waiting for the redemption and living Inquisition, particularly those who were stories reaches its apex with the ironically, to Spain in order to escape a dealt with similar themes: conflicts between to annihilate the Jewish people in Megillat through the present. He asks questions of a ex-conversos – like Abarbanel’s grandfather commandment of sipur Yetzi’at Mitsrayim, purge of Portuguese nobles by Alfonso’s the nations; the Jews’ place within these Esther – “letters shall be sent…to destroy, sort that were bound to eat away at the Samuel was two generations prior.26 The telling over the story of exodus from Egypt, newly crowned son, Joao, whom Abarbanel conflicts; and the messianic spirit that kill and obliterate all of the Jews.”15 He minds of people living through their own incredible stress of hiding Jewish practices on the seder night, during which we are describes as having been “tyrannical and engulfed the author as he and the people also writes that he has seen God “battling personal enslavement: In the opening from the inquisitors while maintaining a told to imagine as though we ourselves seeking wealth.”6 Though he left everything around him searched for answers for their with his nation”16 and mentions many of paragraph of maggid, we synopsize that we good Christian facade, especially when it have been set free. . behind, Abarbanel’s skills as a financier suffering. . God’s well-known expressions of anger, were slaves in Egypt, and God took us out was known that being caught could mean Over these same millennia, this were still in high demand, and he soon One of the smaller commentaries including those mentioned in the haggadah from there – and were this to not happen, being burned in an auto-da-fé , could be story has been a beacon of hope, a light in reestablished himself as a court financier to Abarbanel produced in this turbulent, as He used against the Egyptians, to we would still be enslaved there. But, clearly paralleled with the stress in the the midst of despair, for Jews in times of Ferdinand and Isabella of Aragon and messianic-intoned period, at a weary age describe God’s current attitude toward the Abarbanel asks, why are we grateful that haggadah, linking the two experiences in trouble. Amidst the persecutions and Castile. This new stage of life was a catalyst 58, was a relatively small commentary on Jewish People. He uses clear imagery that we are no longer in Egypt when it’s very the minds of the Jews of Abarbanel’s time. expulsion and pogroms, Jews could think, for increased productivity; it was at this the haggadah, which he called Zevach assigns God as the enemy of His own possible that the situation in which we are Predictably, Abarbanel ultimately “my ancestors have been here too, and time that Abarbanel was most prolific, Pesach. While some of the aforementioned people, mindfully going out to destroy now is worse? And how can someone who promotes a positive outlook for the Jews – experienced much worse, and just as God writing over 400,000 words of Torah works are more famously connected to his those whom He cherishes with as much is currently in exile feel as though he has the fact that he compares the slavery of the rescued them from the depths of their (mostly on Nevi’im and Ketuvim) in the 4 despair and hope for the messianic era, it is malice as their deepest enemies. In this left Egypt when for all meaningful purposes expelled Jews with that of their enslaved suffering, He will soon redeem us as well.” months before he attained his post. While very clear how much this particular cycle of brief spots of hope punctuated by he is still there? The first question he ancestors could link as well the redemption The haggadah is an excellent echo of – or Abarbanel may have hoped for more commentary is a reaction to his suffering. periods of despair, Abarbanel expresses the answers hopefully, interpreting the three their forefathers received with one that the perhaps even a counterpoint to –the stability in his life, he soon was faced with Abarbanel makes this evident in the question many Jews were asking at that phrases that continue this section of the Jews of his era could hopefully soon experiences of a Jew suffering in the galut the Inquisition and Expulsion of the Jews introduction, in which even as he observes time (as well as in all dark eras in Jewish haggadah: “Kulanu chachamim,” – we are experience. He emphasizes the Heavenly (exile). . from Spain. As a valuable resource and and reflects on the pain so recently endured history) – does God hate the Jewish People? now wise enough to see how unique our hand that led Ya’akov and his children Don Yitzchak Abarbanel, one of friend to the throne, he personally was not by him and his fellow Jews, he also clearly Is there an end to our suffering, or has God relationship with God is; “kulanu down to Egypt in the first place, that they the most well-known of the biblical forced to leave; however, Abarbanel remembers better times and happier Pesach simply turned His back on us as He did in nevonim,” – we understand the status that were “anus al pi ha-dibur,” completely exegetes from the end of the era of the refused to stay behind in Spain as his fellow celebrations, when in Portugal and Spain the past to our enemies?17 17 the Exodus and subsequent settlement in compelled by a decree from God.27 This Rishonim, was one of those who saw within Jews were expelled, after his pleas (and he had been able to sit with his wife and Abarbanel then mentions how he Eretz Yisrael gave us; and “kulanu yode’im could stand as a parallel to the control that the story of the Exodus from Egypt parallels enormous bribes) for the decree’s reversal children around him at a luxurious table. had heard there, in Monopoli, people et ha-Torah,” – we realize how much God has over the situation of the Jews of to the suffering and hardship which were so were rebuffed. . Even if he cannot have a Pesach feast this discussing the coming of Pesach, the receiving the Torah – as the sequel to the his era as well. He specifies that when the pervasive in his life as well as a message of This was the beginning of a part year, he writes, this commentary will holiday of redemption, and painfully Exodus – transformed us.22 The second Jewish People say “blessed is He who hope. While he is deservedly well-known of Abarbanel’s life in which, biographers hopefully be a substitute, a way to keep up remembers happy times of old with his question he answers in a way that is guards His promise to Israel” they are not for his commentary to Tanakh, he also note, he began to turn more toward the his hopes and the hopes of fellow family in Portugal. He discusses his pain simultaneously bleak, encouraging, and really declaring thankfulness to God produced a haggadah shel Pesach, which study of the redemption.7 He witnessed wanderers. Though during this Pesach he and the decrees made against him by God completely appropriate for his audience: if keeping His promise, but rather for he titled “Zevach Pesach.” Much like his Jews being herded onto airless, filthy boats and his audience may still be enslaved, and tries to justify it due to God’s inherently you are alive, in any conditions, to hold a fulfilling His promise through them, even commentary to Tanakh, the haggadah is with little food and emerging from them, Abarbanel tries to open a window of hope just ways. He decides to improve his spirits seder and tell the story of the Exodus, you though He could have fulfilled it through comprised of lists of questions and answers, Benzion Netanyahu compared, looking to the future. . by expounding on the Torah, he writes, have lived through a miracle. He invokes Avraham’s other descendants. God chose in this case one hundred of each. While the like survivors of German concentration However, the commentary also “because they are the source of the waters Ramban’s comments first written in the the Jews in particular, and the Jews reciting complaint has been made that Abarbanel’s camps.8 He saw people who had run to serves as an opportunity for repentance for of life.”18 His goal, despite the great chapters of the Exodus and applies them to the haggadah even in exile should peirushim may have been over- Portugal for sanctuary be hit by the long earlier blame and despair. In his negativity that his suffering has brought his own time: every individual’s survival in remember their chosenness.28 Abarbanel contextualized within his personal time and arm of the Inquisition, and ultimately the introduction, which is almost entirely him, is to focus on the redemption, the the Spanish exile is because of hidden also expands on the traditional reason why life story,3 in the case of his haggadah it is Expulsion, there as well. Abarbanel himself composed of clever literary allusions to ge’ulah and on the way that God will fulfill miracles from God.23 This is exactly the “I love Him because He listens”29 is recited: nonetheless instructive to place the work in wound up in Naples, Italy, where he briefly various verses in Tanakh, Abarbanel begins His promises – just as He did at the time of kind of sentiment with which someone not only because God currently listens, but context of Abarbanel’s personal life.4 regained his status as a financier to the by mentioning the good fortune that he had the Exodus. He selects the haggadah as a who, against all odds, had survived so also because it is known that He listened in Much of the detail we have about court only to lose it again to regional been blessed with in a previous life. He topic for a commentary to remind everyone many different expulsions and trials would the past, and thus will soon listen again. Abarbanel’s life comes from his own political strife. He moved throughout Italy then begins a cascade of expressions of his of the stories told throughout the millennia identify. . Just as God listened to the Jews in Egypt writings, particularly the introductions to and in his newfound free time wrote many depression, loss and trauma, going through and of the promise of redemption they Abarbanel’s experiences with the when they cried out, He will listen again his commentary on the haggadah and some of his Judaic works. In his new home of the various cycles of good and bad fortune contain. He decides to bring something Inquisition also informed his understandings even in Abarbanel’s terrible situation. of his other Tanakh commentaries.5 He was Monopoli, Eric Lawee writes, “Never was he had experienced, as well as the general new to the discussion, not like those who and interpretations of various elements of When he interprets “I believed when I said, born in 1437 in Lisbon to a family of his mood more brooding or his literary feelings of horror at the fate of the rest of came before him, by specifically focusing the haggadah. He explains the phrase “va- ‘I am greatly afflicted,’”30 he draws an 8 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 9 explicit parallel between the seder and his only for a few years after he completed his have given up faith otherwise. Among all sacrifices. An old man knowledgeable Hellenism caused the strife is also reflected Josephus writes that when the city fell to History and Storytelling current situation: Just as every year Jews sit haggadah. He remained just as prolific of his works, the haggadah stands out as in Greek wisdom said [to those in the Talmud’s assertion that the deceitful the Romans, he escaped into a cave with at the seder and remember the way the until his final days in Venice, where he linking the story told about the salvation in outside] in Greek: ‘As long as they plan to haul up the pig was initiated by a forty other people.20 Much to Josephus’s Egyptian suffering ended, soon Jews will passed away in 1508 at the age of 70. He the past to the story of the tumultuous carry on the Temple service, they will man knowledgeable in Greek wisdom. dismay, they all voted to commit a mass be able to look back on the current exile had lived through a turbulent and present to the story which hopefully will be never surrender to you’. The next Additionally, this Talmudic passage is suicide instead of surrendering to the and remember the way their suffering frightening time and was an anchor of told soon, with the coming of the day, they let down coins, but they written in the context of a discussion of the Romans. They drew lots to determine the ended.31 .31 hope, through his works, to many of his redemption. hauled up a pig. When it [the pig] prohibition of learning Greek wisdom.13 order and, by luck of the draw, Josephus Abarbanel stayed in Monopoli fellow Jews in similar situations who may reached halfway up the wall, it stuck Alternatively, it may be suggested and one other man remained as the last KOL HAMEVASER KOL its claws into the wall and the land of that the pig is a symbol of Rome, as the two pair. Josephus convinced the other man 1 A tremendous amount of credit for the inspiration 8 Netanyahu, Don Isaac Abravanel, Statesman and 19 This focus on redemption can be seen in his other for and structure of this essay, as well as some ideas Scholar works written in Monopoli as well Israel was quaked a distance of 400 are often associated throughout rabbinic to surrender with him and, when they did, within it, goes to Dr. Avigail Rock’s pre-Pesach lecture parasangs. At that time they declared: literature.14 15 As mentioned above, the Josephus approached Vespasian saying: on this topic at Stern College for Women, 2016. All 9 Lawee, Isaac Abarbanel’s Stance Toward Tradition- 20 Allusion to Tehillim 51:19 research was my own. “Cursed is the man who raises pigs, brothers’ appeal to Pompey led to Pompey’s Defense, Dissent and Dialogue p 21 You believe, Vespasian, that I am 21 All examples in this paragraph can be found in cursed is the man who teaches his son conquest of Judea and the end of the 2 Shemot 13:8 10 All examples in this paragraph from Abarbanel’s Abarbanel’s introduction, pages 70-71 Greek wisdom.” 6 7 Hasmonean dynasty. Thus, perhaps Hazal merely a prisoner, but I come to you introduction, pages 70-71 wished to emphasize that their disunity as a herald of greater destinies...You 3 See Angel, Hayyim, “Abarbanel: Commentator and 22 Haggadah page 108 Teacher Celebrating 500 Years of his Influence on 11 Translation is the author’s - the phrase is an allu- Like Josephus’s account, the caused the Roman infiltration of Judea. will be Caesar, Vespasian. You will be Tanakh Study,” Tradition 24,3 (2009) sion to Eicha 2:8 23 Ibid page 245 Talmud’s account includes Hyrcanus’s emperor… 21 siege of Aristobulus and his deception of Story 2: The Prophecy of Vespasian’s 4 When writing, I referred to the text of the Mosad 12 Allusion to Ovadiah 1:20 24 HaRav Kook edition of the Haggadah, put together Haggadah page 176 those within the city regarding the sale Ascent Later in 69 C.E., when Vespasian was by R Yisrael Meir Persser. All footnotes based on its 13 proclaimed emperor, Josephus was granted pagination. Allusion to Tehillim 40:13 25 Ibid page 181-182 of an animal sacrifice. In addition to the Talmud’s similarities to Josephus, the fact In 66 C.E., Jews throughout Roman citizenship. He eventually became 14 Pre-Pesach lecture of Dr. Avigail Rock at Stern 5 For more information about Abarbanel’s life, see 26 See Netanyahu that this Talmudic passage identifies the Judea began a rebellion, later known as the an advisor and historian for the Romans. Minkin (Abarbanel and the Expulsion of the Jews College for Women, 2016 from Spain) and Netanyahu (Don Isaac Abravanel, 27 Haggadah page 164-166 Hasmonean brothers using their Greek Great Revolt, against the Roman emperor Both Hazal and Josephus tell Statesman and Scholar), among others. 15 Esther 3:13 names “Aristobulus” and “Hyrcanus”, as Nero in hopes of gaining autonomy. a story of a leader who surrenders to the 28 Haggadah page 139 Roman forces mobilized to different parts Romans in opposition to other Jews, 6 Abarbanel’s introduction to the Haggadah, page 67 16 Allusion to Devarim 32:9 opposed to most other Talmudic stories 29 Tehillim 116 where Greek names are converted into of Judea and the rebellion was crushed. prophetically predicts the crowning of 7 In addition to the mentioned biographies, see Feld- 17 All examples in this paragraph in Abarbanel’s in- their Hebrew forms, suggests that Hazal In 70 C.E., the Temple was destroyed.16 Vespasian, and is rewarded for his efforts. man (Philosophy in a Time of Crisis: Don Isaac Abra- troduction, pages 68-69 30 Tehillim 116:10 vanel-Defender of the Faith) and Lawee (Isaac Abar- imported this story from an outside source The Talmud records a story It should be noted that Josephus’s narrative banel’s Stance Toward Tradition- Defense, Dissent 18 Allusion to Yirmiyahu 2:13 31 derived from Josephus, who wrote in about the Roman siege of Jerusalem fits naturally within historical context. and Dialogue) for further discussion on this. Haggadah page 163-164 Greek.8 Thus, we can view Josephus’s right before the destruction of the Second When the Romans captured Jotapata along version as the “control” to which to the Temple is recorded.17 It says that R. with the rest of the Galilee in 67 C.E., Comparing the Parallel Historical Accounts of the Talmud and Josephus Talmudic version can be contrasted. Yohanan ben Zakkai, a leading rabbinic Vespasian was indeed commanding the By Aryeh Helfgot Having established this, it is figure, encouraged the Jews to surrender offensive there and was still a general.22 Several historical accounts found locking Aristobulus and his supporters they should have as much money worth noting the differences between the to the Roman general Vespasian. A group 23 However, Hazal’s version does not in the Talmud are paralleled by accounts inside the city. During this stalemate, both for them as they should desire; and two versions. One is that in Josephus, the of rebels, however, refused and instead seem to fit in historical context. The recorded earlier in the works of Josephus, brothers appealed to the Romans, who when they required them to pay a conflict is about the sacrifices of Passover, wished to battlefight. When R. Yohanan Roman siege of Jerusalem took place in the first-century Roman Jewish historian. had been conquering land nearby in Syria. thousand drachmae for each head but in the Talmud, it is about the daily ben Zakkai realized that the rebels’ 70 C.E., when Vespasian was already While the rabbinic sages of the Talmud When the Roman general Pompey sided of cattle, Aristobulus and the priests sacrifice. Also, in Josephus, Hyrcanus’s actions would lead to the destruction of the emperor and back in Rome.24 Thus, (Hazal) surely had historical traditions with Hyrcanus, Aristobulus’s supporters willingly undertook to pay for them deception is to haul up no sacrifice, but in the Temple, he told his students to carry R. Yohanan ben Zakkai could not have 3 of their own, they likely had traditions refused to submit to the decision. As a accordingly, and those within let the Talmud, it is the hauling up of a pig. We him out of the city in a coffin to deceive met Vespasian outside Jerusalem and from sources that were based on Josephus result, Pompey stormed Jerusalem, fought down the money over the walls, and may theorize that Hazal added the element the rebel gatekeepers into allowing them Vespasian was already declared emperor. 1 as well. Thus, when it is clear that a the remaining Jews, and raided the Temple. gave it them. But when the others had of the pig to the story to underscore their to leave for the sake of burying the dead. It is then reasonable to assume that Hazal Talmudic account is based upon Josephus, His subsequent victory inaugurated Roman received it, they did not deliver the broader view of this Hasmonean civil war. After he escaped, R. Yohanan ben Zakkai had a tradition from a source based on the divergences of the Talmudic version control over Judea, which eventually led to sacrifices but arrived at that height of The idea of a pig as a sacrifice hearkens went to the Roman camp, approached Josephus and applied it to R. Yohanan from Josephus’s version may have been the termination of the Hasmonean dynasty wickedness as to break the assurances back to the religious decree of the Seleucid Vespasian, and predicted that Vespasian ben Zakkai in order to make a point. 4 5 embellishments, used to highlight a specific and had a significantly negative impact they had given… king Antiochus IV that forced Jews to would become the new emperor. Soon In telling this story, perhaps Hazal point or theme. This essay will explore two on the Jews in Judea for years to come. sacrifice pigs in the Temple to Greek gods after, word was delivered that Nero had wished to promote a certain approach to Hyrcanus’s men deceived examples of this story-parallelism, and Josephus records a particular (168 B.C.E.).9 10 The motive for Anitochus’s died and that Vespasian had indeed been the post-Temple era. While many Jews Aristobulus’s men by not giving them the theorize as to the deeper messages that occurrence that happened during decrees, according to some, was to spread crowned the new emperor. When offered felt uncomfortable under the rule of animal sacrifice for Passover that they had Hazal embedded into their own accounts. Hyrcanus’s siege of Aristobulus in Hellenistic rites and culture.11 Thus, Hazal’s a reward for his correct prediction, R. the Romans and felt hopeless without a purchased. In the Talmud we find an almost Jerusalem: placement of the pig into the story as the Yohanan ben Zakkai requested that he be Temple, Hazal wished to emphasize that identical account: Story 1: The War of Hyrcanus and item of deception may symbolically convey given the city of Yavneh to reestablish Jewish life could nevertheless continue and While the temple priests and Aristobulus that this civil war was due to the spread of Jewish life. The request was granted but, adapt. R. Yohanan ben Zakkai was the hero Aristobulus were besieged, the Our Rabbis taught: when the kings 18 Hellenism amongst Jews. Indeed, during as expected, Jerusalem was destroyed. of that movement, since he was the one When Alexander Yannai, one of festival of Passover came, at which it of the Hasmonean house fought one this period, many Hasmoneans became Fascinatingly, this entire who made various religious enactments the last Hasmonean kings, died in 76 B.C.E., is our custom to offer a great number another, Hyrcanus was outside and greatly influenced by Hellenism and were Talmudic account parallels a certain story after the destruction of the Temple. These his widow Salome Alexandra succeeded of sacrifices to God; those that were Aristobulus was within [the city estranged from Jewish observance.12 There that Josephus writes about himself. Before enactments allowed for Temple-bound him and took control of Judea.2 After she with Aristobulus wanted sacrifices, wall]. Each day [those that were was disunity between the Hellenizers, who Josephus became a Roman historian, he Jewish practices to be done outside the died in 67 B.C.E., her two sons, Hyrcanus and desired that their countrymen within] used to let down [to those embraced Greek culture, and the non- was the head of the Jewish forces in the Temple, allowing Judaism to thrive in a new II and Aristobulus II, fought one another for outside would furnish them with outside] coins in a basket, and haul 19 Hellenizers, who did not. The notion that city of Jotapata during the Great Revolt. diaspora reality. Some of these enactments the throne. Hyrcanus besieged Jerusalem, such sacrifices, and assured them up [in return] animals for the daily 10 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 11 include: (1) taking the Lulav bundle for all contrast between Hazal’s and Josephus’s leader in response to their prophecies.31 By History and Storytelling the academic study of Jewish history individual on a local scale. Of the former, leadership figures of the past seventy- seven days of the holiday of Sukkot, an accounts. Whereas in Josephus, the portraying R. Yohanan ben Zakkai in the and talmud Torah is striking and not at he writes: five years concerning the eschatological act originally only done in the Temple;25 prophecy to Vespasian is delivered for image of Jeremiah, Hazal may have wished all obvious; indeed, Horowitz himself significance of the Holocaust and (2) blowing the Shofar for Rosh HaShana self-interest and ends in the protagonist to underscore the foresight and hopefulness spends much of the remainder of his If science probes one facet of subsequent rise of the State of Israel: While even on the Sabbath (if there was a court joining the enemy side, in the Talmud, of R. Yohanan ben Zakkai. piece examining how, in his view, such immanent revelation, history describes R. Soloveitchik was famously prompted to in the city), something originally only done it is delivered for the needs of others a remarkable synergy was achieved another. Its sphere, however, is not change his political alliance from Agudat in the Temple;26 and (3) having the Temple and for the broader interests of Judaism. Conclusion through the life, work, and legacy of God’s exclusively but the interaction Yisrael to Mizrahi in the 1940s and notably priests bless the people while barefoot, also While we have pointed out that KOL HAMEVASER KOL his eminent teacher. For those who do of the human and the divine. From highlighted “six knocks” of God upon the something only done in the Temple.27 Thus, the inspiration for Hazal’s story may have By contrasting similar accounts espouse an integrative religious philosophy the perspective of faith, historical door of Israel in its recent history,9,10 Rabbi Hazal’s portrayal of R. Yohanan ben Zakkai come from Josephus, many elements of the found in Josephus and the Talmud, we can which encourages the halakhic Jew to study consists of the exploration and Eliyahu Dessler famously rejected out of as a pseudo-prophet who surrendered to the R. Yohanan ben Zakkai story also parallel identify instances where Hazal may have engage fruitfully with the best offerings analysis of the events and records hand the very possibility of passing post- Romans in return for the Yavneh might have the story of the prophet Jeremiah during sought to emphasize or alter details in their of general culture, Prof. Twersky’s of the drama of conjunction and facto historical judgement upon the reticent been their way of affirming the philosophy the destruction of the First Temple.28 Both historical narratives in order to embed their intriguing example challenges the reader confrontation between providential leadership decisions of gedolei Yisrael of progressing and continuing Judaism lived in a besieged Jerusalem, foresaw stories with certain messages and lessons. to explore and possibly rethink the way direction and creaturely freedom. in pre-WWII Europe.11 And while such without political autonomy or a Temple. the city’s destruction, and advocated By analyzing these contrasts, we can better twenty-first century Orthodox Jews relate The nature and proportions of that prominent figures as Rabbis Shlomo Goren, The notion of surrendering surrendering to the foreign nation.29 Both study historical narratives and their broader to the study of history in general and interaction constitutes a major crux of Isaac Herzog, and Zvi Yehudah Kook to the Romans to ensure the future ran into trouble while trying to exit the city historical periods through the mindset and their own national history in particular. religious philosophy.4 conspicuously attributed proto-messianic survival of Judaism is highlighted in the gates.30 Both were rewarded by an enemy outlook of Hazal. On one level, one might ask import to the modern Israeli state, many 1 Shaye J.D. Cohen, “Parallel Historical Tradition in and the Pig on the Wall,” A Message from the Rosh 21 Jewish War 3.8-9. what religious value the study of history For R. Lichtenstein, the celebrated others – men as disparate as Rabbi Yoel Josephus and Rabbinic Literature,” World Congress HaYeshiva: Torah From Our Beit Midrash, available – specifically, Jewish history – has on the Maimonidean teaching that love and Teitelbaum, the late Grand Rabbi of Satmar of Jewish Studies 9 (1986) Division B, vol.1. at rabbidovlinzer.blogspot.com 22 Amram Tropper, Rewriting Ancient Jewish History: collective theoretical plane. In this respect, fear of God may be achieved through Hassidism, and Rabbi Norman Lamm, The History of the Jews in Roman times and the New 2 Lawrence Schiffman, From Text to Tradition: A 10 I Maccabees, 1:44-48. Historical Method (New York: Routledge 2016), 149- one might consider questions like what contemplation of the wisdom inherent chancellor emeritus of Yeshiva University History of Second Temple and Rabbinic Judaism 157. value Hazal placed upon the study and/or in nature5 finds a worthy analogue in the – were (to varying degrees) notably less (Hoboken: Ktav Publishing House, Inc., 1991), 100- 11 See Mitchell First, “What Motivated Antiochus 104. to Issue his Decrees Against the Jews?”, Hakirah 16 23 The fact that it fits into historical context indicates consciousness of history, how contemporary realm of the humanities in the form of the definitive in pronouncing the State of Israel (Winter 2013): 193-211 that the story might have originated with Josephus. Jewish thinkers have weighed in upon the study and appreciation of history.6 The to be “the beginning of the flowering of our 3 Hershel Shanks, Ancient Israel: From Abraham to However, in terms of historical truth, Josephus issue, and whether patterns of difference very notion of Divine immanence dictates Redemption.” More recently still, Rabbis the Roman Destruction of the Temple (Washington, 12 Schiffman , 101. may have claimed to have his prophecy in order to D.C.: Biblical Archaeology Society, 1999), 283, 287- aggrandize himself in face of, what many might have and/or consensus among them may be that the myriad doings of humankind and Aharon Lichtenstein zt’’l and Yehudah 288. thought of as, his traitorous actions in joining the 13 Sotah 49b. Romans. See E.D. Huntsman, “The Reliability of identified. On another level, one might the events of world history are (in some Amital zt”l expressed reservations as to Josephus: Can He Be Trusted?” Bringham Young explore this same inquiry on a personal measure) themselves a live, ongoing the categorical attribution of definitive 4 Antiquities of the Jews, XIV 2.2. Translation 14 Lev. Rabbah 13:5; Gen. Rabbah 65:1; Pesachim of Josephus’s works is from the William Whiston University Studies 36, no. 3 (1996), 392-402. plane, from the vantage point of praxis forum for interaction between God eschatological significance to the modern translation (1737), with some minor modifications. 118b. 24 Tropper, 149-157 rather than theory. In this vein, one might and His creations. From the theoretical Israeli State: the former in stressing the

5 Translation of Josephus’s works is from the 15 Linzer, “Menachot 64- Josephus, Hyrcanus, and investigate questions like whether and how standpoint of faith itself, these events need for reorientation toward the more William Whiston translation (1737), with some minor the Pig on the Wall.” 25 Sukkah 41a. modifications. the study of Jewish history has potential for rightly demand pause and attention as a soberly pragmatic “tragic dimension

16 Schiffman, 157-161. 26 Rosh Hashana 29b. positive religious value to the contemporary sort of blueprint to the Divine hand, and of trust [in God]” in the modern Israeli 6 Sotah 49b; Menachot 64b. 12 religious individual on the one hand, and/or perhaps even a showcase for historical context, and the latter in going so far as 17 Gittin 56a-56b; Avot Di-Rabbi Nathan A, Chapter 27 Rosh Hashana 31b. 4; Avot Di-Rabbi Nathan B, Chapter 6; Lam. Rabbah engenders risk for negative religious value teleology: “Remember thee the days of old, to suggest that “it may be that all those who 7 Translation of the Talmud is from the Soncino 1:29. Talmud, with some minor modifications. 28 Tropper , 149-157 to the contemporary religious individual on contemplate the years of each generation,” spoke about the beginning of the flowering 13 14 18 It should be noted that there are many discrepancies the other. Although extensive exploration they exhort; “ask thy father and he shall of our redemption were mistaken.” 8 Vered Noam, “Unity, Schism, and Foreign Culture: 29 Jeremiah 38:18. The War of Hyrcanus and Aristobulus and the Murder amongst the rabbinic versions. of this matter is wont to lead to a rich tell thee, thy elders and they shall say over That it might be appropriate of Onias.” Web. Accessed 13 February 2016. https:// multiplicity of perspectives, a truly adequate to thee,” they whisper.7 As R. Lichtenstein for individuals in any setting to actively us.ivoox.com/en/vered-noam-on-unity-schism-and- 19 Gary William Poole, “Flavius Josephus,” 30 Jeremiah 37:13. foreign-culture-audios-mp3_rf_10245314_1.html. Encyclopedia Britannica Online, available at www. survey of those perspectives is beyond both puts it: “read into” the teleology of historical britannica.com. 31 Jeremiah 39:11-12. this writer’s expertise and the scope of this or even contemporary events is a very 9 Dov Linzer, “Menachot 64- Josephus, Hyrcanus, 3 20 Jewish War 3.7-8. essay. Instead, this piece shall attempt [H]istory at once challenges us to seek controversial issue. Setting aside the the more modest goal of constructing an an insight into the modus operandi question of individual behavior, though, the Jewish Identity Informed by Historical Consciousness informed case on behalf of the relevance of Providence and provides tools notion that Judaism as a belief system puts By Yaakov Schiff and value of academic historical study and materials requisite for the quest. emphasis upon the concepts of inherent In a recently published essay, Once, during my first or second year seminars were “not exactly classic from a contemporary Orthodox perspective To be sure, modern man is far less design and progressive trajectory innate Rabbi Dr. Carmi Horowitz presents a at Harvard, I asked [Prof. Twersky] exercises in talmud Torah.” Nevertheless, in light of these guiding questions. predisposed than his predecessors to the course of human history would reverent intellectual-biographical sketch of at the urging of one of my friends, he reflects boldly, Turning first to the matter at to read the past theologically… appear to be far more straightforwardly his formidable teacher, the late Professor “Does not the study of Jewish history hand as it relates to the theoretical, Nevertheless, to the committed Jew, acceptable. One need hardly look any Isadore Twersky. In the course of describing border on bittul Torah (i.e., a failure There was a seamless connection in collective plane, does Judaism as a faith the spiritual significance of viewing further than feature halakhic imperatives the legacy of the complicated man who was to maximize all of one’s time in the [Prof. Twersky’s] eyes between his place any particular value upon historical God’s historical handiwork remains to find conspicuous expression of this simultaneously heir to the Talner Hassidic study of Torah)?” He answered me scholarly endeavors and the religious consciousness? In an expansive essay paramount.8 emphasis: Mizvot like remembering the dynasty, a premier student and son-in- immediately, “Whatever we are obligation to study Torah.2 dedicated to the purpose of exploring the exodus from Egypt - both through the daily law of Rabbi Joseph B. Soloveitchik, and doing here in the seminar room is a relationship of Torah and Western culture Without a doubt, various Jewish and nightly recitation of keri’at shema longtime Professor of Hebrew Literature fulfillment oftalmud Torah (the study Whatever this or any reader in general, Rabbi Aharon Lichtenstein thinkers of the past century-and-a-half and the heavily experiential rituals of the and Philosophy at Harvard University,1 of Torah).” may happen to feel about the general comments upon what he understands to have debated as to how appropriate it is to Passover holiday – embody the importance Horowitz offers the following telling compatibility of Torah commitment and be the significance of historical inquiry to actively read Divine agenda into the events of reinforcing awareness of foundational anecdote: No doubt, Horowitz puts it mildly in secular studies, the notion that such a the Jewish worldview on a broad scale and of history. One specific example of such events in the Jewish cultural past; customs, qualifying that Prof. Twersky’s graduate powerful continuum might exist between to the thinking, Torah-observant Jewish a debate is the discussion among rabbinic liturgy, and ritual commemorate seminal 12 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 13 History and Storytelling events in Jewish national history, such halakhic life is about the experience of twentieth century.21 Shatz points to three distort the tensile balance between the of the genuine character of Torah, of historical study and consciousness, one as the destruction of the Jewish temples the individual in active concert with putative factors in an attempt to explain eternal and temporal aspects of Torah [while] on the other hand, the very act might easily point to what R. Lichtenstein and subsequent national exile which have national heritage, rather than despite it this sociological phenomenon, and the by overemphasizing the contextual of comparison often jades a sense of would call ‘the cost of ignoring ḥokhmah’ defined Jewish history since the close of or even because of it, is a claim to which very first among these is that “applications cultural matrix within which it uniqueness… to both the collective and the individual. the biblical period15; and even some of the most Orthodox Jews will proudly assent. of historical method had led to biblical flourished. It is, however, the intention of this writer most basic articles of Jewish dogma, such Nevertheless, there is a point past criticism and shaken the foundations While somewhat less popularly discussed, to temper an unrestrainedly enthusiastic as the belief that God created the universe which Judaism’s prioritization of memory of traditional belief.” He explains: The first danger which R. Lichtenstein the jadedness of religious conscience of embrace of ḥokhmah by insisting upon

KOL HAMEVASER KOL and the age-old messianic hope expressed over history becomes ethically troubling highlights is a very serious one. While for which R. Lichtenstein writes is a very the importance of conscious awareness of through the words of the Prophets, demand or even threateningly contradictory—as many people, it may not be so difficult serious concern which undoubtedly the real dangers associated with individual sensitivity to the telos of history in when the devaluation of historical fact Historians [of the nineteenth century] to affirm religious conviction in the face requires address – and redress – in the engagement in academic historical study. constituting the intellectual underpinning verges on the disingenuous and pernicious. sought to dispel the aura surrounding of everyday practice or even occasional contemporary milieu. Attitude toward Over the past half-century, the broader of Jewish axiology. Still, even given all In a recent essay dedicated partially to this the talmudic sages by presenting them interpersonal confrontation, the delicacy comparative religious scholarship can Modern Orthodox community has this evidence, it is crucial to point out that topic, David Shatz writes compellingly of as influenced by their social standing inherent in (a) constantly discerning what is be a profoundly difficult thing to balance produced increasing numbers of great there may be a very significant difference the dangers associated with this folly: and context… [I]ndeed, failure to and isn’t acceptable to an Orthodox Jewish with particularized religious faith on a and well-regarded men and women who between the conception of historical include academic Jewish studies in faith-based mindset during the course of consistent, individualized basis – and specialize in the discipline of academic consciousness expressed through Jewish Cases of deliberate misattribution descriptions of [Yeshiva University]’s rigorous academic engagement – as well as yet, if compatibility between dedicated history, and God-willing it will continue to tradition and the conception of historical of views for the sake of bolstering educational mission was in part (b) operating with a confusing of duality in religious conviction and serious academic do so in the years to come. This is, surely, a awareness and study advanced by the a halakhic position are, to be sure, due to the discipline’s potential to standards of credence and acceptability – scholarship is indeed possible, just such a wonderful thing. But let not a passion and contemporary academy. Indeed, while the only a subset, though a large one, of undermine traditional beliefs. In the can pose an enormously difficult challenge balance must be consciously struck. If not, regard for the conspicuous cultural value, academic conception of history may be the total number of falsifications in words of Yosef Yerushalmi in his to manage. In continuing further, though, the religious individual runs a substantial which rightly ought to be attributed to characterized as linear, Jewish tradition’s Haredi historiography. Nevertheless, celebrated book Zakhor, speaking R. Lichtenstein notes a second concern of personal risk, as mere “[intellectual] historical inquiry lead to a blindness to the conception of human history might best the basic point about the cost generally of critical research into no less import: diffusion per se may undermine the centrality religious pitfalls with which it presents the be described as cyclical: for while the of systemic falsification can be Judaism: “History becomes what it of one’s primary [religious] base.”23 contemporary Orthodox Jewish individual. academic study of history is characterized extended, for if a community moves has never been before - the faith of Beyond confrontation, moreover, Risks notwithstanding, it is by Knowledge is undoubtedly a powerful by regard for meticulous facticity, critical from misattribution of views to other fallen Jews.”22 lurk subtler dangers – some, the flip no means the purpose of this essay to thing – and cognizance of the risks related examination and chronological accuracy, sorts of historical misrepresentations, side of palpably positive elements. discourage individuals from engagement to academic study stands to empower us Jewish tradition appears to prioritize there is a danger of it turning into a What emerges from Shatz’s assessment Comparison with other civilizations with academic historical scholarship; as stronger and more complete religious experiential symbolism – what the late culture of suspicion, in which nothing is an honest recognition that there are is a case in point. On the one hand, it indeed, quite the contrary is the case. Apart individuals even as we seriously and Prof. Yosef Chaim Yerushalmi famously of significant import that anyone risks from the standpoint of religious heightens and sharpens our awareness from extolling the positive religious value wholeheartedly engage it. dubbed “collective cultural memory”16 – relates should be trusted.19 reverence and fidelity concomitant to 1 Horowitz, Carmi. “Professor Yitzhak Twersky—The clear and subject to some debate. See for example found in the kinnot recited on Tish’ah be-Av, which over and above sheer historical precision. association with the academy. Interest in Talner Rebbe z”l: A Brief Biography.” The Torah Shubert Spero’s “Maimonides and the Sense of recall a myriad of historical Jewish tragedies in an On a theoretical level, of course, Going perhaps further than Shatz, R. Aharon and openness to broader exploration of U-Madda Journal 8 (1998): 43-58. History,” Tradition: A Journal of Orthodox Jewish attempt to sensitize readers to the connectedness of this seems all well and good: Judaism as Lichtenstein offers justification on behalf of historical fact is one thing; the assimilation Thought 24:2 (1989), 128-137. Jewish experience. 2 Soloveichik, Meir Y., Stuart W. Halpern, and Shlomo a faith tradition reserves every right to the positive religious potential of historical of values, assumptions and predispositions Zuckier. “Halakha and History, Intellectualism and 7 Deuteronomy 32:7 16 Yerushalmi, Yosef Hayim. Zakhor: Jewish History emphasize or even prioritize certain values study specifically as circumscribed by the irreverent of traditional Jewish faith and Spirituality.” Torah and Western Thought: Intellectual and Jewish Memory. University of Washington Press, above others, nonconformance with certain hallmarks of academic rigor. Insofar as the weltanschauung is quite another. Nor, Portraits of Orthodoxy and Modernity. (2015): 249- 8 Lichtenstein, Aharon. “Torah and General Culture: 2012. 280. Confluence and Conflict.” Judaism’s Encounter with contemporary academic sympathies and Torah’s mandate to contemplate Jewish indeed, can one naively presume that the Other Cultures: Rejection or Integration: 217-292. 17 Schacter, Jacob J. “Remembering the Temple: sensibilities notwithstanding. Indeed, history is motivated by a faith that “it is in beliefs and attitudes characteristic of the 3 For more information on this worthwhile topic, see Commemoration and Catastrophe in Ashkenazi J. J. Schacter’s “Facing the Truths of History,” The Culture,” The Temple of Jerusalem: From Moses to from a sociological standpoint, the notion the context of God’s unique relation to His academy today diverge so significantly Torah U-Madda Journal 8 (1998), 200-276; David 9 Angel, Marc. Exploring the Thought of Rabbi Joseph the Messiah, ed. S. Fine, Leiden and Boston (2011), of prioritizing cultural memory may not chosen people that the workings of Divine from those of the academy of yesteryear Shatz’s “Nothing but the Truth? Modern Orthodoxy B. Soloveitchik. KTAV Publishing House, Inc., 1997. 276. and the Polemical uses of History,” Jewish Thought be so controversial or even particular Providence are most fully manifested and on this matter as to effectively mitigate and Jewish Belief (2012), 141-176; and Amos 10 Soloveitchik, Joseph B. “Kol Dodi Dofek: It is 18 See David Shatz’s “Nothing but the Truth? Modern to Jewish tradition at all. “[C]ollective can be most readily perceived,” it is nothing these risks to the point of obsolescence. Funkenstein’s “Perceptions of Jewish History,” Los the Voice of My Beloved that Knocketh.” Fate and Orthodoxy and the Polemical uses of History,” Jewish memory, a set of transmitted values and short of imperative that the study of that Recognizing these dangers Angeles 1993, 16-18. Destiny: From Holocaust to The State of Israel (1992). Thought and Jewish Belief (2012), 141-176. experiences relevant to a broad group history be pursued with genuine regard for full well, R. Lichtenstein too develops 4 Lichtenstein, Aharon. “Torah and General Culture: 11 Dessler, Eliyahu E. Strive for Truth! (translation as opposed to a specific individual, is a and sensitivity to historical accuracy—a a qualified approach to this matter. Confluence and Conflict.” Judaism’s Encounter with of Mikhtav me-Eliyahu), transl. Aryeh Carmell, 6 vols, 19 Ibid. 172. Other Cultures: Rejection or Integration: 217-292. Jerusalem (1985-1999), vol. I, p. 217. central component in the construction of goal which simply “cannot be attained Concerning involvement in secular 20 Lichtenstein, Aharon. “Torah and General Culture: 20 social and cultural identity,” writes Jacob by hagiography or moralizing alone.” branches of study in general, he writes 5 “And what is the path to loving and fearing [God]? 12 Ziegler, Reuven, and Aharon Lichtenstein. By His Confluence and Conflict.” Judaism’s Encounter with J. Schacter; “the process of ‘how societies If Judaism’s regard for historical pointedly and frankly of the associated When a person contemplates [God’s] great and Light: Character and Values in the Service of God. Other Cultures: Rejection or Integration: 217-292. wondrous actions and creations, and intuits from them KTAV Publishing House, Inc., 2003. remember’ is fundamental to defining what consciousness on the plane of theory is risks: [God’s] boundless wisdom, immediately he shall love 21 Despite this, of course, there have been many societies are.” 17 There are, moreover, a matter of debate, Judaism’s regard for and praise and venerate and long a mighty longing to notable (Neo-)Orthodox Jewish proponents of know God… And when he contemplates these things 13 Mayah, Mosheh, and Yehudah Amiṭal. A World involvement in academic historical study in the different ways to state this issue: from the historical study on the plane of personal [One major] concern is religious, immediately shall he recoil and fear and know that Built, Destroyed, And Rebuilt: Rabbi Yehudah Amital’s modern era. As far back as the mid-nineteenth century, vantage point of axiology, for example, it practice is only more so. In the same especially as regards the sensitive area he is a small and weak being, standing with tiny, Confrontation with the Memory of the Holocaust. for example, scholars like Rabbis Azriel Hildesheimer weak intelligence before He of perfect wisdom… And Jersey City, NJ: KTAV Publishing House, Inc., 2004. and David Zvi Hoffman gained fame as proponents has been plausibly suggested that Rabbi piece quoted previously, Shatz highlights of faith and dogma: “’After your own it is thus for this reason that I shall explain certain of appropriating the tools and methodology of Joseph B. Soloveitchik’s quasi-scientific, an intriguing delay in the mainstream heart’ – this refers to infidelity.” This, great principles from the work of the Master of the 14 Wein, Avraham. “Of Sensitivity and Humility: An the Wissenschaft des Judentums in the service of Universe: such that they should be an opening to the Exposition of Rabbi Aharon Lichtenstein’s Approach complementing – rather than battering – traditionalist a priori conception of the halakhic system acceptance of the Orthodox Jewish scholar too, is multifaceted, relating in part understanding one to love God, as the Sages said to the Suffering of Others.” Kol Hamevaser, Jewish faith. – especially as advanced in his celebrated of history as a “Torah U-Madda ideal,” to faith in its universal aspect, and in concerning love, that through [appreciation of nature] November 6, 2015. Accessed September 9, 2016. you shall come to recognize God…” (Maimonides, http://www.kolhamevaser. com/2015/11/of-sensitivity- essay Halakhic Man – conforms quite even as the models of the Orthodox part to specific dogmatic elements… Mishne Torah, Hilhot Yesodei ha-Torah 2:2). and-humility-an-exposition-of-rabbi-aharon- 22 Ibid. 144. See also previous footnote. well with the premeditated ahistoricity Jewish mathematician, scientist, and History often purports to present lichtensteins-approach-to-the-suffering-of-others/. 23 Lichtenstein, Aharon. “Torah and General Culture: implied by the prioritization of cultural philosopher were commonly celebrated findings which contravene Scripture 6 Maimonides’ own attitude toward the inherent Confluence and Conflict.” Judaism’s Encounter with memory over historical facticity.18 That in Modern Orthodox communities of the or tradition; or, alternatively, it may religious value of history and historical study is less 15 An especially excellent example of this may be Other Cultures: Rejection or Integration: 217-292. 14 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 15 History and Storytelling Learn with Ohab Zedek (OZ) on Weeknights response that such a position directly sharply condemns Dei Rossi’s opinion existence of other prophets in no ways contradicts Daniel 11:2 and thus could not because he sees it as a blatant dismissal of contradicts that scared narrative. The Monday: 8 pm – Couples in Tanach possibly be true.10 10 the biblical text. Dei Rossi’s stance was so concept of highlighting key figures can also Can Orthodox Jews accept the controversial that Rabbi Yosef Caro be seen in the commentary of Rabbi Samuel 9:15 pm – Yerushalmi Shevi’is with Rabbi Allen Schwartz Greek historical timeline as historical fact considered putting him in herem, although David Luzzatto, more commonly known as if it contradicts the prophecy of Daniel? If Rabbi Yosef Caro passed away before the the Shadal, on the descendants of Levi as Tuesday: 7:30-10 pm – Open Beis Medrash one chooses to accept the veracity of idea ever reached fruition.15 15 listed in Shemot Chapter 6. The Bible lists

KOL HAMEVASER KOL Hazal’s timeline in Seder Olam the upwards How can we reconcile Die Rossi’s three generations from Levi until Moshe Go to ozny.org for a full list of shiurim and chavuras of thirteen Persian Kings documented by stance, which seems particularly appealing and gives the count of the tribe at the time 20 Wednesday: 7-9 pm – beginner’s classes name in Greek sources must be accounted to the modern Jew, with the plain meaning of Moshe as totaling 22,300 people. for in some way. Seder Olam addresses this of Daniel’s prophecy? Rav Shimon Schwab Shadal claims that there must have been at 8-9 pm – Hebrew Parsha shuir with Rabbi Meir Goldwicht issue by quoting the Talmudic statement, famously claimed that the prophecy of four least two missing generations between “He is Cyrus, he is Darius, he Artaxerxes; Persians kings is inaccurate, and the Greek each generation explicitly recorded in order Cyrus because he was a good king, historical account is in fact correct. Daniel to account for the massive number of Levi’s Artaxerxes was the name of the kingship was commanded to confound the descendants. The Bible chooses to record Try us for Shabbos and Yomim Tovim! and Darius was his name.”11 This statement calculations of Mashiah, derived from the generations of Kahat, Amram and accounts for the Greek’s long list of Persian another verse in Daniel, “close the words Moshe because these generation produced 118 W 95th St, New York, NY 10025 Kings in two ways. Firstly, many of the and seal the book,” and thus this prophecy the most noteworthy figures for our kings could have had more than one name. was meant to throw us off the scent of the narrative, but other generations must have (212) 749-5150 www.ozny.org Darius was called by the nickname Cyrus ge’ulah.16 However this understanding existed and gone unnamed.21 In the same to compliment his kingship, a practice that would also mean that Daniel was vein, it is possible that Daniel’s prophecy The Missing Two Hundred Years and the Historical Veracity of Hazal may have manifested itself amongst other commanded to intentionally sabotage the refers to the four (or five) major Persian By Mindy Schwartz rulers as well. Thus some of the Persian calculations of the yovel and shemmtah kings as listed by Seder Olam, while many Modern Jews often encounter a before Alexander the Great overthrew Darius.6 Because there were only four kings known to the Greeks may be repeats years; in light of this Rav Schwab later more Persian Kings, as fitting with the tug of war between scholarship and them. The secular scholars claim that the Persian Kings, the timespan of the Persian of the same person. Secondly, it is noted retracted his statement.17 17 secular historical record, existed in addition rabbinic tradition. Hazal have left us with Persian period began about 164 years prior rule in Rabbinic tradition is much shorter that Artaxerxes was the Persian term for Another possible understanding . an extensive and exacting record of what to to the date given by the Rabbinic scholars. than that of the Greek scholars who believe ruler, similar to Pharaoh in Egypt. Thus of this issue lies in a re-interpretation of the It is incumbent upon modern Jews do and what to believe. It is our task to sift Their opinion is based off of their records there to have been as many as thirteen each Artaxerxes does not refer to a new verse in Daniel. When Daniel tells Cyrus to determine for ourselves how we view the through this record and determine which of at least thirteen Persian kings during this kings.7 It seems that Hazal’s understanding Persian king, but rather the title for a king “Persia will have three more kings, and the veracity of Hazal’s historical record. Many parts of this record are incumbent upon us period of time, which calls for a sufficient is the simple reading of the verse; thus the already named.12 12 fourth will be wealthier than them all,” he great scholars, like Rav Sa’adiah Gaon and today. While the halakhah laid down by period of time to accommodate them all.3 Greek historical record appears to directly The second approach would be to is simply highlighting the three or four Maharal, have declined to privilege secular Hazal is indisputably binding for Orthodox The Rabbinic tradition as laid out in Seder contradict Daniel’s prophecy. . accept the veracity of the secular historians. Persian kings that will be most noteworthy historians and have instead chosen to Jews, some of Hazal’s statements may be Olam measures the Persian rule as about The classic commentators Azariah Dei Rossi, a 16th century Orthodox in the greater scheme of history.18 In this defend the Jewish historical account laid overlooked as anecdotal advice, such as in 164 years shorter than the dating of the corroborate, at least in part, Hazal’s Jewish scholar who lived in Italy during the light, Dei Rossi’s acceptance of the secular out by Hazal in Seder Olam Rabbah. the realms of beauty, medicine, and Greek historians. It may be tempting for interpretation of the verse. Both Rashi and Renaissance, was the first to discuss this sources over Seder Olam is not so However the approach of Azariah Dei astrology. Where do Hazal’s view on modern Jews to shrug off this discrepancy Ibn Ezra explain that the plain meaning issue in depth. Dei Rossi was well versed in dangerous. Maharal’s critique of Dei Rossi Rossi, which places Hazal’s historical history fall in this discussion? Is the Jewish and squarely place the historical account of most clearly points to five Persian kings, both the Jewish and Classical Greek focuses on the fact that Seder Olam’s views in the realm of aggadah and advice, historical timeline set out in the midrashic Seder Olam in the same aggadic, non- Cyrus plus four more, but note that the sources and believed that Hazal had no account is based on the straightforward may be more appealing to many Orthodox work known as Seder Olam Rabban (“The binding bin as the Rabbinic advice on Seder Olam’s reading of four kings can fit special authority over historical understanding of a verse in the Bible. Jews facing the challenges of modernity. Long Order of the World,” sometimes stomach pain cures and astrological with the plain meaning as well. Rashi, documentation as they do over halakhah.13 However, if one can read the verse in a way The misplaced 164 years of Jewish history called simply as “Seder Olam”) merely a harbingers, but the implications of the quoting from the list of Persian Kings laid Concerning the issue of the misplaced that allows for the existence of more than bring this issue to forefront. Although record of the world as they saw it in their “missing” (or, more accurately, misplaced) out in Josephus, names Bambisha, Cyrus’s years of the Persian rule, Dei Rossi, five kings, then Dei Rossi’s embrace of the Hazal’s historical interpretation may fit time or an integral part of an Orthodox years are much greater. Because Seder son, who most scholars pair with the Greek controversially, sided with the secular secular sources does not contradict the more smoothly with the plain meaning of Jew’s hashkafic to-do (or believe) list? This Olam based its calculations of the Persian name Cambyses, as the fifth Persian King.8 scholars.14 Rabbi Yehudah Loew of Prague, Bible. . Daniel’s prophecy, if one views the verse as question, as well as the tension between rule on a peshat understanding of a Although Rashi and Ibn Ezra favor the commonly known as Maharal, addressed The highlighting method of listing more of a “best hits tour,” then Dei Rossi’s modernity and tradition that lies beneath it, prophecy by the prophet Daniel, the debate interpretation of five kings, which goes Dei Rossi’s claim on the misplaced years characters is one that we are familiar with interpretation can also be defended. Thus come to the fore in the discussion of the so- between the secular and Rabbinic dating against the opinion of Seder Olam, they issue specifically in his sefer Be’er ha- in the Bible. For example, there were more the modern Jew can certainly find support called missing two hundred years of Jewish may in truth be an issue that challenges the both seem to draw the line at the existence Golah. Using the peshat understanding of prophets during the first temple years than in viewing Seder Olam as an aggadic work, history.1 This refers to the discrepancy in sacred text of the Bible itself. 4 of five Persian Kings, placing them in the the text along with the interpretations of are delineated in the Bible, but only those rather than a strictly binding historical dating the Jewish timeline between the In the critical verse Daniel tells basic confines of Hazal’s historical account. Rashi and Ibn Ezra, Maharal points out that who delivered eternal messages relevant to narrative. Of course even if we understand secular Greek historical sources and the Cyrus, “And now I will tell you the truth: Ibn Ezra is even more emphatic than Rashi Dei Rossi’s favoring of the Greek secular later generations were recorded in the Seder Olam in this light, it is still incumbent midrashic, Rabbinic tradition of Seder Persia will have three more kings, and the in this regard. He quotes the opinion of the source ends up contradicting the plain Bible.19 The biblical narrative focuses on upon us, as with all works of Hazal, to find Olam, which amounts to about 164 years.2 fourth will be wealthier than them all; by rishon Rav Moshe ha-Cohen, who claims meaning of Daniel’s prophecy. Maharal these figures, but acknowledging the meaning within it. Do we wave the white flag and take up the the power he obtains through his wealth, he that there were six Persian kings, and position of the secular historians or must will stir everyone up against the kingdom strongly rejects this interpretation as a 1 I extend my gratitude to Ellie Schwartz for 4 Seder Olam Rabbah chapter 28 Library. World Public Library Association. Web. 07 5 9 introducing me to this topic and many of these sources. Feb. 2016. . we defend Hazal’s account of Jewish of Greece.” Seder Olam understands this contradiction of Daniel’s words. Rav 5 Daniel, 11:2 history as a key aspect of our Jewish belief? verse to mean that there were four Persian Sa’diah Gaon in Emunot ve-de’ot also 2 “Missing Years (Jewish Calendar).” World Public 8 Landy, Yehuda. Purim and the Persian Empire: Library. World Public Library Association. Web. 07 6 Seder Olam Rabbah A Historical, Archaeological, & Geographical The debate between Seder Olam Kings before the reign of Alexander the refers to this controversy; he responds to Feb. 2016. . Perspective. Jerusalem: Feldheim, 2010. Print. Page and the Greek secular scholars focuses on Great brought an end to the Persian Empire: the claim that there were some seventeen 7 “Missing Years (Jewish Calendar).” World Public 13. the length of the Persian’ rule over the Jews Darius the Mede, Cyrus, Ahasuerus, and Persian Kings with a similarly emphatic 3 Ibid. 16 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 17 9 Mikrot Gedolot, Commentaries of Rashi and Ibn 13 Encyclopedia Judaica p.317 18 Ibid. He is well aware of the concern in the same way. In his discussion early on establish truth of history, we can say that History and Storytelling Ezra on Daniel, 11:2 that biblical criticism had evoked in Abraham’s Journey,16 he discusses the the Rav was getting at a reticence to rely 14 Sefer Me’or Einayim, Imeri Binah (third section) 19 Clinton, Boruch. “Isaiah (Yeshayahu).” Torah. 10 Sefer Emunot ve-de’ot, end of Miamar 8 org - The Judaism Site. Project Genesis, Inc. Web. 07 in the nineteenth century among problem presented by Bible critics, “Jew or on falsifying conclusions when other 15 Encyclopedia Judaica p.317-318 Feb. 2016. a considerable number of Jewish gentile,” who “cast serious doubt upon the paradigms continue to be worthy. This may

11 Mesechet Rosh Hashana 4a, Quoted in Seder thinkers. Nevertheless, he holds that authenticity of the narrative.” There, the be why he puts forth his first answer of Olam Rabbah Chapter 30 16 Daniel 12:4 20 Shemot, 6:16-30 the faith of the modern individual is Rav presents two arguments to head off this archeological findings confirming Jewish 12 Landy, Yehuda. Purim and the Persian Empire: 17 Missing Years (Jewish Calendar).” World Public 21 Commentary of Shadal on Shemot, 6:16-30 not at all troubled by this question... issue. Firstly, new discoveries are occurring history, since that means we can still hold A Historical, Archaeological, & Geographical Library. World Public Library Association. Web. 07 Perspective. Jerusalem: Feldheim, 2010. Print. Soloveitchik, then, removes the constantly in archeology that could prove onto the truths present in it.

KOL HAMEVASER KOL Feb. 2016. . modern concept of “faith” from its or buttress the biblical report, creating a Rabbi Joseph B. Soloveitchik and the Problem of Biblical Criticism traditional contexts and problems.13 situation now where “skepticism regarding II. The Use of Typological Categories A similar approach is taken by By Aryeh Sklar the biblico-historical account has, of late, Why is the man of faith not concerned with lost much of its vigor and arrogance… The Rabbi Reuven Ziegler (citing Rabbi Shalom Did the Rav, R. Joseph B. “man-child” doesn’t require rational proofs. writings does Soloveitchik explain the 18 Soloveitchik, deal with the major Only the experience is important to him. reason for his lack of perplexity.”8 However, such problems? Because, Schwartz writes, fury of the historian - the passionate seeker Carmy), namely that the Rav employs theological issues that result from the To Sokol, this explains why the Rav claims the scholars we shall discuss understood the Rav believes that: of truth - against the ‘Abraham myth’ has differing assumptions as an exegete of the 17 conclusions of Biblical criticism?1 On the in Lonely Man of Faith that he has “never there to be a reason behind his seeming abated.” Secondly, and more importantly text of the Bible, as opposed to the common “Majestic man” strives to control for our discussion, the Rav states that “to assumptions employed by Bible critics. face of it, he did not. In fact, he seemed even been troubled” by Biblical criticism. disinterest in Biblical criticism. It is almost reality and its forces in his benefit... generally unconcerned with the historical- Thus, Sokol proposes that the Rav idealized as if this passage represents a necessary us, this problem” of historicity is “almost This is exemplified in Lonely Man of Faith. For this purpose, he creates an array irrelevant.” He goes on, “We need no After saying that he is uninterested in the critical method that so dominates academia. an avoidance and aversion to rationality piece of the puzzle to be solved regarding of ideal structures—mathematical and In part based on this supposed fact, Moshe in the God experience, and therefore the Rav’s relationship to Biblical criticism. evidence of the historical existence of problems of Biblical criticism, the Rav physical—that imitate reality, through our patriarch, just as there is no necessity uses a method of exegesis that resolves a Sokol and David Singer declare that the Rav he did not attempt to resolve historical R. Shalom Carmy claims that which he indeed subdues it according 6 for clear-cut logical evidence concerning problem of textual scholarship - examining should not be considered truly “Modern scholarship when it came to the Bible. As though “the Rav was avowedly untroubled to his needs. In contrast, “the man 2 the reality of God.” The Rav posits that the two incongruent descriptions of man’s Orthodox.” This should be surprising we will see, others have interpreted Sokol’s by, and manifestly not preoccupied with, of faith” “explores not the scientific to anyone who knows the Rav’s legacy three reasons for the Rav’s ignoring of the the methods and conclusions” of Biblical just as God is axiomatic to any cognitive creation and his purpose in the Garden of abstract universe but the irresistibly activity, so is belief in the historical reality Eden from chapters one and two of Genesis. as a great Modern Orthodox leader who problem of Biblical criticism as themselves criticism and other academic disciplines, fascinating qualitative world where 9 of Abraham. This is because: His resolution, that the two narratives courageously confronted the challenges answers to the issue, not an avoidance of it. it should not “signify lack of curiosity.” he establishes an intimate relation of modernity – modern-day Maimonides. It pays to see the passage alluded Carmy reports that even in the Rav’s old age, represent the multi-faceted and dialectical with God.” Soloveitchik’s version As the architect and founder of our nature of man, Adam I and Adam II, can Sokol states boldly, “In my judgment this to above regarding the Rav having “never he would allude to issues raised by Biblical of faith is thus closely linked to an is the myth of R. Soloveitchik, a myth been seriously troubled” by Biblical critics. On the other hand, says Carmy, R. nation, Abraham left such an indelible be broadly characterized as providing understanding of the foundations of imprint upon our unfolding historic differing approaches to man’s identity and which for good sociological reasons found criticism, since it has become the most Soloveitchik was not nuanced when it came concrete existence—removed from enormous currency amongst many Modern often quoted of the Rav on Biblical to refusing to accept any of the conclusions destiny that he has been integrated purpose in the world. The Bible contains ideal existence—and characterizes into our historical consciousness… dialectical approaches, which don’t have Orthodox Jews, who required an authority criticism, arresting in its triggering of the of academic Biblical scholarship. Carmy life as an “existential experience.”14 figure to make sense of and to some degree reader’s curiosity. The Rav writes: quotes, on more than one occasion, 10 a The narrative about his life is almost, to be resolved or harmonized in any way, justify their participation in modernity.” letter of the Rav, where he denies any to use a Kantian term, an apodictic but rather interpreted as such. Carmy To Schwartz, the man of faith is concerned truth, a constitutive category suggests that this represents the best kind Sokol suggests several reasons I have never been seriously troubled possibility of the RCA’s involvement in about the existential dialectic of having a 11 that activates our great historical of approach to Biblical criticism, which is why he thinks the Rav did not deal with by the problem of the Biblical doctrine the 1953 JPS translation of the Bible. relationship with God in the world. The these issues.3 Firstly, he contends, the Rav of creation vis-a-vis the scientific Despite these interpretations, experience and lends it meaning and to deal with it obliquely by presenting “a man of faith is only focused on the constant worth. If we were to deny the truth of compelling alternate understanding.” The had a philosophical orientation that did story of evolution at both the cosmic other scholars of the Rav have considered searching for a solution to the loneliness not care too overly much about history and the organic levels, nor have I areas of the Rav’s thought which could be the Abraham story, our historic march other way is to “respond to them point-by- that pursues him. Schwartz notes that would be a fathomless mystery, an point,” which is problematic because “one and texts, but instead about abstract been perturbed by the confrontation viewed as directly or indirectly responding this approach makes the Man of Faith categories.4 Sokol’s second suggestion is of the mechanistic interpretation of to Biblical criticism.12 The following is an insensate, cruel, absurd occurrence is playing in their arena and is constantly impervious to the kind of issues raised by that prosecutes no goal and moves on the defensive.” that the Rav understood all too well the the human mind with the Biblical outline of several such approaches. These Biblical criticism. “A faith of this type, potential religious problems inherent in the spiritual concept of man. I have not approaches are often mere shades different, on toward nothingness, running allowing a dialogue with the other and down to its own doom… If Abraham III. The Halakhic Man and study and discussion of Biblical criticism, been perplexed by the impossibility sometimes simply a varying angle, but are with God, cannot be subject to cognitive or of fitting the mystery of revelation were a myth, a legend, a beautiful Interpretation of Biblical Narrative and decided therefore not to confront it at separated only by a certain emphasis in pragmatic reduction.” In Part I of Halakhic Man the all. He suggests that this ties into what he into the framework of historical the approach. Some also complement each but fantastic vision, then we would be faced with a tragic hoax and the Rav builds up the personality of the ideal believes is a third reason, that the Rav sees empiricism. Moreover, I have not other, and can be used to answer questions Another approach that exists even been troubled by the theories of ridicule of the centuries and millennia. Jew, the Halakhic Man, who successfully the religious “man-child” as an ideal. After inevitably raised by others. within the “Man of Faith” paradigm is the harmonizes the dialectic present in every all, the Rav has stated: Biblical criticism which contradict idea that the faith in particular needs to the very foundations upon which the I. The Man of Faith The Man of Faith The Rav considers non-rational motives human through the use of the Halakha. believe in certain non-rational historical of meaning and loss thereof that require In Part II, he describes Halakhic Man’s The adult is too smart. Utility is his sanctity and integrity of the Scriptures Dov Schwartz suggests that the truths to maintain meaning and self-worth. guiding-light. The experience of God rest. However, while theoretical Rav’s emphasis on the man of faith, as the Jew to cling to a belief in the reality of great capacity for creativity. He takes We noted earlier that Sokol attributes the Abraham. Presumably, this would apply to every theoretical position and converts it is not a businesslike affair. Only the oppositions and dichotomies have opposed to the man of nature, indicates Rav’s idealized form of religious cognition, child can breach the boundaries that never tormented my thoughts, I could the Rav’s approach to Biblical criticism. many other areas of the Biblical account, to practical Halakha. The Rav describes the “man-child,” as one of the reasons why including the forefathers and Moses, and this man looking at Scripture and deriving segregate the finite from the infinite. not shake off the disquieting feeling Though Sokol, as we saw above, read the he did not discuss the issue of Biblical Only the child with his simple faith that the practical role of the man of passage in Lonely Man of Faith quoted therefore the Bible’s revelatory event itself. Halakhic principles out of even the most criticism. Rational proofs are not necessary This kind of approach is interesting, as it mundane narrative. He celebrates the and fiery enthusiasm can make the faith within modern society is a very above as a reason why the Rav didn’t try to for the man of faith.15 Though this would 7 employs meaning, and the unwillingness to Midrashic passage that speaks of the miraculous leap into the bosom of difficult, indeed, a paradoxical one… discuss Biblical criticism at all, Schwartz seem, as Sokol suggests, a non-answer to 5 face the “tragic hoax” of Jewish history if narrative portions as even more important God. sees it as a philosophical outlook that is Biblical criticism, the Rav actually uses this R. Jonathan Sacks calls this passage indeed a response to the issues of Biblical it were found to be falsified, as a response than the legal portions, and sees practical concept of non-rational, “apodictic,” truth to Biblical criticism. While it can hardly Halakha even in the eschatological vision. Sokol argues that the Rav believed that the “tantalizing, because nowhere in his criticism: when it comes to historicity and the Bible 18 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 19 Every line and letter of Scripture “alludes Wurzburger, see this ceaseless dialectic Rav’s words in Halakhic Man leave no empirical circumstances would be Objective Perspective . universal validity for my conclusions.”28 He History and Storytelling to basic principles of Torah law.”19 The in the Rav’s emphasis on typological doubt about this:“When Halakhic Man a contradiction in terms - even if By combining several approaches, hopes only to allow people to gain insight story of creation is neither mere dogma categories. The Rav describes these approaches reality, he comes with his such an empirical claim were only we can use the approach of the Rav from his “clear language”, describing his nor the revelation of metaphysical categories as existing in each person, Torah, given to him from Sinai, in hand... to apply to its inception at a single from Halakhic Mind that the halakhic individual experiences of prayer in such mysteries, “but rather in order to teach creating a state of tension that a person When Halakhic Man comes across a spring place and a single moment in time; it epistemology has a kind of “objective a way that it would allow others to gain practical Halakha. The Scriptural must resolve. If so, a similar situation bubbling quietly, he already possesses would abrogate the a priori character truth” that starts with subjectivity of life. If benefit. He continues this pattern in Lonely portion of the creation narrative is a legal occurs when one is confronted with issues a fixed, a priori relationship with this of halakhic reason and turn it into Halakha is the objectification of a subjective Man of Faith, where he states, “Before I go portion…that man is obliged to engage in of Biblical criticism. Examining Lonely real phenomenon: the complex of laws an a posteriori affair. The concepts data set, which is what the Rav claims in any further, I want to make the following KOL HAMEVASER KOL creation and the renewal of the cosmos.” Man of Faith’s dialectical Adams makes regarding the halakhic construct of a “mattan Torah” and “Moshe kibbel this work then we can contend that this reservation. Whatever I am about to say is The Rav’s Halakhic Man may this clear. Adam I (from chapter one of spring.” Can this relate to the problems of Torah miSinai,” are to be viewed then legitimates other views of religion, because to be seen only as a modest attempt on the have been able to respond to Biblical Genesis) recognizes the ways of nature, Biblical criticism? The Rav uses the phrase, as halakhic constructs themselves, others could have a different objectification part of a man of faith to interpret his spiritual criticism through conversion of narrative archeology, and the scientific world. a “Torah, given to him from Sinai,” which rather than as historical constituents.24 using different a priori facts. Thus, one can perceptions and emotions in modern into Halakhic imperatives and principles. However, Adam II (from chapter two of stakes a historical claim, yet from the legitimize Biblical criticism as a different theologico-philosophical categories. Scripture becomes ahistorical when viewed Genesis) is a man of faith, in a religious, perspective of the Halakhic Man. Solomon Interestingly, Bruckstein suggests perspective, but not legitimate within My interpretive gesture is completely as a legal textbook that is not bound in time. God-conscious mode of thinking through assumes that if Halakha is axiomatic to the that according to the Rav, normative one’s own system. This combines Sacks’s subjective and lays no claim to representing A Bible scholar’s objections regarding the which he seeks to solve his existential Rav, the historicity of the Torah would be halakha renders the story of the Sinaitic approach of epistemological pluralism, a definitive Halakhic philosophy.”29 historical realities of the Bible’s creation loneliness. These will always be in tension, as well, though this might be conflating the revelation true through “the ‘perpetuation’ with Solomon’s a priori Torah, together In this author’s opinion, this are a non-sequitur to the Halakhic Man, and never be fully and actually resolved. two. However, we might combine this with and ‘reenactment’ of that moment of Truth at with Bruckstein’s normative Halakha. represents one aspect of the Rav’s who ignores such theories in favor of his Walter Wurzberger argues that the Rav only what we saw in Abraham’s Journey above, any moment of a person’s studying Torah.”25 We find this used most in the perspectivist philosophy. Indeed, the Rav own halakhic worldview and vision. accepted scientific conclusions outside of that the reality of Abraham is a given, Aviezer Ravitzky puts it similarly, Rav’s essay on interfaith dialogue, indicates that even among other Jews, it the religious experience: axiological to the historical identity of the that the Rav turned, “Confrontation.” Sokol and Singer is impossible to relate the perspective of IV. The Halakhic Mind and Jew. As Solomon puts it, the Rav represents consider “Confrontation” as less modern one to another. Yet the Rav does not hold Epistemological Pluralism . ...for the Rav the endorsement a change from Maimonides’ assertion ...from the logos of the cosmos to in the Rav’s thinking, containing what they back from doing so in this sense, because Rabbi Jonathan Sacks, in several of scientific methods is strictly of the historicity of the Torah, because the logos of the halakhah, from call “vestiges of Brisker” conservatism. it can inform the other Jew about his own places,20 writes about what he sees as the limited to the realm of Adam I… it has transformed from a “historical the knowledge of God’s action But, in fact, “Confrontation” contains a observance through the delineation of clear Rav’s idea of epistemological pluralism. In causal explanations are irrelevant claim to a metaphysical, unverifiable, (Creation) to the knowledge of God’s far-reaching philosophical framework categories. But what can the Jew do in this Sacks’s book Crisis and Covenant, he uses in the domain of Adam II, who can and therefore unfalsifiable one.” word (Sinai)... In other words: the that indicates that one can recognize that to help a Christian, who bears no similarity this idea to answer the question of the Rav’s overcome his existential loneliness Almut Bruckstein contends that halakhah, like creation, implies others maintain a conceptual system that is in his conception, for example, to what response to Biblical criticism. Science and only through the establishment of a the Rav was something of a neo-Kantian in construction and formation by means at odds with one’s own, and their beliefs prayer is and its experience? Creating religion never require synthesis because, as ‘covenantal community,’ enabling his view of the halakha, arguing in particular of quantification and definition, are legitimate within their system, but not Jewish categories of prayer and typological Sacks writes, “The scientist, the sociologist him to relate to transcendence.22 that Halakhic Mind and Halakhic Man are distinction and separation. In sum, within one’s own. Thus, the reason the categories would not aid the Christian very and the poet each bring their different two works which bear the distinctive marks creation is an “halakhic” occurrence, Rav was against interfaith dialogue was much. In sum, from one’s own perspective methodologies to bear on reality and as a Both Sacks and Wurzburger see of neo-Kantian methodology. In so doing, while halakhic activity is a “creative” that engagement in faith dialogue is a and experience, something can be wrong, result they see it in different ways, through the Rav’s use of Halakha as the response she argues toward a new understanding occurrence. The Divine creative philosophical error. Indeed, the Rav applies while simultaneously others have truth different concepts.”21 Sacks identifies this to the crisis found in the tension between of the Rav’s understanding of Halakha, act, establishing the real, on the one this even to talking to people of one’s own from their perspective. Applied to Biblical train of thought most explicitly in Halakhic the two modes of thinking in the modern in which belief in Torah from Sinai is hand, and the human creative act, faith community. “The great encounter criticism, this approach has the advantage Mind, in which the Rav wrote that “the world. As Wurzburger puts it, “According a “halakhic construct,” instead of an concretizing and actualizing the ideal, between God and man is a wholly personal of granting validity to it as a notion, but object reveals itself in manifold ways to R. Soloveitchik, scientific methods are empirical claim. She writes: on the other hand, are contiguous… private affair incomprehensible to the not to someone whose religious experience to the subject,” and that “a certain telos appropriate only for the explanation of The argument about the mutual outsider - even to a brother of the same deems it false. The Rav was not interested corresponds to each of these ontological natural phenomena but have no place in the The traditional formulation of the connection between the world and the faith community.”27 Why can’t you speak in Biblical criticism, perhaps, only within manifestations.” Thus, the reason why quest for the understanding of the normative Halakha as an expression of the halakhah refers to the very existence to a “brother of the same faith community”, his own religious perspective, but granted Biblical criticism and other fields of and cognitive concepts of Halakha, which divine will is interpreted in neo- of the world, its very being, rather a fellow Jew, regarding faith? The Rav the allowance to others who maintained scholarship seem to conflict with religious imposes its own a priori categories, which Kantian terms as the objectification than to its being as it is, its qualities says it is completely private and personal, a differing religious perspective. This belief is because of a misapplication of differ from those appropriate in the realm of a person’s normative relationship and specific inner laws. It concerns but he does not explain it further. In this attitude may seem like maddening these categories. The scientific outlook is of science. It is for this reason that the Rav to the world within the context of the “is” as such, not the “what” and author’s opinion, he means to say that nonsense to some (“either it is true or 26 concerned for causality, but the religionist’s completely ignores Bible criticism…” propositions genuine to Halakha… “how.” everyone carries a subjective view of the it is not?!” they might fume), but in a faith is completely unconcerned with Halakha assumes different categories of Consider then the following world and their religious experience cannot postmodern world that refuses to create Again, we find the “normative halakha” can how it came to be and is, in the Rav’s reality than science does, and thus, the two intriguing implication of JBS’s claim be compared to others. Thus, to speak objective standards of right and wrong, true create a “halakhic reality” that changes the words, “aboriginal.” The religious faith methods cannot interact. This brings us to that halakhic reasoning is a cognitive and be forced to use similar language to and false, it can be an acceptable approach. very meaning of our perception of reality. in revelation, explains Sacks, “resists the next kind of answer. act based upon a priori, autonomous, communicate, as if they can be compared, is What we have seen from these Creation becomes a task that a halakhic man explanation in terms of prior causes...The and ideal categories. This claim by inappropriate and incorrect. Yet, he cannot various approaches is the use of the vast V. The A Priori Torah and accomplishes, rendering “God’s creation” fact that the biblical text, for example, definition excludes any external be calling another Jew’s religious experience corpus of the Rav’s writings to respond to The Normative Halakha . a daily ritual that indeed does happen. And contains apparent contradictions is not empirical factor (historical, social, incorrect. So he must provide for them a the challenge of Biblical criticism from his To Norman Solomon, because from another angle, belief is not toward an the result of its having been written psychological or otherwise) from legitimacy outside of his own perspective perspective. There are multiple avenues of the Rav believes halakha to be an “a priori empirical reality but a halakhic one. This by many hands, but rather evidence being a constituent of the halakhic and his own religious experience. understanding, many of which overlap, as system,” (meaning a system that assumes “halakhic reality” need not align with what that it reflects and endorses conflicting process. Taking this proposition In fact, the Rav constantly seems one would expect from such a varied array propositions preceding logical deductions), we would call “historical facts,” yet are dimensions of the human condition, rigorously, we will have to reject the to apologize for describing his own of sources and presentations. So is Sokol this “renders it immune to history, just like true nonetheless, since they are based on with which the religious personality idea that the Halakha had a historical perspective on Jewish religious experiences. right in asserting that the Rav completely has to struggle in ceaseless dialectic.” geometry is unaffected by the historical beginning. Any attempt to base the valid “a priori” principles. 23 In his introduction to prayer in Worship of ignored the problems of Biblical criticism Both Sacks, and Walter circumstances of its discovery.” The genesis of halakhic thinking upon VII. Subjective Truth Turned the Heart, he says that he does “not claim facing the modern Jew, and thus cannot be 20 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 21 correctly deemed a “modern Orthodox” render the question irrelevant or as an Man of Faith, we can rest assured that the In Halakhic Man, the first of his also exists in our earthly reality. Secondly, Earth. Nothing should be attributed History and Storytelling leader? As we have shown, many existential dialectic that constantly remains groundwork already exists in his thought to book-length publications, the Rav sought enduring holiness does not exist on its a priori to dead matter. Objective interpreters of the Rav disagree with this in tension. Instead of wondering why the deal with it and any other empirical issue. to define the characteristics of a complex own but instead requires human action kedushah smacks of fetishism.”12 accusation and understand the Rav as Rav would not be concerned with the issues ideal type, the halakhic man. In order to do in order to be created. These two points having at least laid a foundation that would of Biblical criticism, as he states in Lonely so, the Rav contrasts him with two other form the foundation of the Rav’s halakhic This statement by the Rav explicitly reflects ideal types: “cognitive man” and “homo understanding of kedushah,9 and is strongly his opinion that at least from a halakhic 1 Biblical criticism encompasses many fields and Soloveitchik, 113. 18 Ronnie Ziegler, “Introduction to the Philosophy religiosus.” Cognitive man is a scientist reminiscent of the Rav’s description of perspective, holiness derives only from the categories. In this essay, it refers to the broadest of Rav Soloveitchik,” 20b http://etzion.org.il/vbm/ historical claims of Bible critics regarding the english/archive/rav/rav20b.htm. See also a much solely focused on the physical world. the Halakhic Man as conceptualizing acts of man and is not inherent to anything. KOL HAMEVASER KOL 10 ibid., 114, as well as Carmy, “A Room With A Pentateuch in particular, i.e. denial of the historicity View, But A Room Of Our Own,” Modern Scholarship broader discussion of this in his book, Majesty and Similar to the ideal type of “Adam the First” divine realities so as to perceive them For the Rav, kedushah must always be of a revelation at Sinai, claims of multiple authors, in the Study of Torah: Contributions and Limitations, Humility: The Thought of Rabbi Joseph B. Solovetchik, human-produced. This is also an example and late attribution to much of its writing. (Rowman & Littlefield, 1996), 27; idem, “The Human (Urim Publications, 2012), Ch. 17. depicted in Lonely Man of Faith, cognitive in the mundane, physical realm. . Factor: A Plea for Second Opinions,” Mind, Body, man seeks to intellectually conquer and The Rav’s human-oriented of where his broader understanding of 2 David Singer, Moshe Sokol, “Joseph Soloveitchik: and Judaism: The Interaction of Jewish Law with 19 Soloveitchik, Halakhic Man, (Jewish Publication holiness leads the Rav to take very strong Lonely Man of Faith,” Modern Judaism, Vol. 2, No. 3 Psychology and Biology, (KTAV Publishing House, Society of America, 1984), 99-100. master the physical world. In contrast, the approach to kedushah is reflected by (Oct., 1982), 227-272. Inc., 2004), 99. homo religiosus is otherworldly, attributing many examples in a variety of contexts. stances on issues debated by prominent 20 See also Sacks, “Rabbi J. B. Soloveitchik’s Early significance only to a spiritual world. He is In Halakhic Man itself, the Rav mentions Rishonim, as will be discussed later on. 3 ibid. 249-250. 11 Soloveitchik, Netan’el Helfgoṭ, Community, Epistemology: A Review of the Halakhic Mind,” Covenant, and Commitment: Selected Letters and Tradition Journal, Vol. 23, No. 3 (Spring 1988), 75-87 a religious figure, engaged in the mystical a few relevant examples. One example is 4 For an explicit claim from the Rav that this is the Communications of Rabbi Joseph B. Soloveitchik, and esoteric in hope of transcending the the Beit ha-Mikdash, where the Divine Kedushah as Sacrifice (KTAV Publishing House, Inc., Jan 1, 2005), 110. case, I would suggest one should see especially Alan 21 Sacks, Crisis and Covenant: Jewish Thought After physical world. He seeks not to conquer presence is brought down to the lower Brill’s transcription of a speech the Rav gave in 1959 Seth Farber, however, argues that this had more the Holocaust, (Manchester University Press, 1992), In his posthumously published that would become the precursor to his publishing to do with the Rav’s burgeoning position on inter- 191. nature but to encounter the mystery realm specifically by man to dwell in a denominational dialogue, which was becoming more book Family Redeemed, the Rav makes Lonely Man of Faith. The Rav states there that Bible found therein. The homo religiosus is confined physical space. An important critics make the mistake of not reading the biblical restrictive when it came to ideological issues. See Seth 22 Walter Wurzburger, “Rav Joseph B. Soloveitchik a critical qualification as to what types text for its philosophical content, instead “they Farber, “Reproach, Recognition and Respect: Rabbi also often not emotionally and physically proof the Rav offers is the Targum to the Joseph B. Soloveitchik and Orthodoxy’s Mid-Century As Posek Of Post-modern Orthodoxy,’ Exploring the of human acts can produce holiness. In substituted source criticism for philosophic ideas...I Thought of Rabbi Joseph B. Soloveitchik ( KTAV stable as a result of neglecting physical verse in Isaiah (6:3), repeated in the daily am not interested in the source, [but] rather the Attitude Toward Non-Orthodox Denominations,” Publishing House, Inc., 1997), 7. context of a broader analysis of Judaism’s literary structure for the two accounts. The story is not American Jewish History, Vol. 89, No. 2 (June 2001), pleasures and abandoning earthly life. kedushah prayer, where it is clear that 199. approach to marriage, the Rav argues that something arbitrary. The story of bringing Eve was 23 Norman Solomon, Torah from Heaven: The Halakhic man contains elements holiness begins in the highest of realms yet intended to show that one account is not sufficient.” the term kiddushin is a proof of the holiness https://kavvanah.wordpress.com/2012/08/16/rav- 12 Rabbi Carmy told me (Feb. 2016 correspondence) Reconstruction of Faith, (Littman Library of Jewish of both cognitive man and homo religiosus, is also proclaimed to exist in the physical Civilization, 2012), 244-247. that is implicit in the marital relationship. soloveitchik-religious-definitions-of-man-and-his- that in his opinion, any other opinions on the subject yet “taken as a whole he is uniquely and concrete world. The Rav also quotes social-institutions-1959-part-4-of-7/. represent “authors speculat[ing] in accordance with Marriage for the Rav is a holy convention. their own predilections.” 24 Almut Bruckstein, “Halakhic Epistemology in different from both of them.”5 Halakhic the verses in Va-Yikra which describe neo-Kantian Garb: J. B. Soloveitchik’s Philosophical Within this framework the Rav makes an 5 Joseph Epstein (ed.), Shiurei Harav (New York, man, a synthesis of the other two types, observing laws that “regulate human 1974), 63-64. 13 Dov Schwartz, Faith at the Crossroads: A Writings Revisited,” Jewish Studies Quarterly, Volume important statement that “Sacrifice and 5 (1998), 352, 359-360 recognizes the transcendent realm but biological existence” such as laws against Theological Profile of Religious Zionism (BRILL, Jan holiness are synonymous concepts in 6 See Joseph B. Soloveitchik, The Emergence of 1, 2002), 38-39. instead of attempting to ascend up to certain foods and sexual relationships.10 25 Ibid 360, n. 68. We can add that the Rav’s Judaism. The more alluring the vision of Ethical Man, ed. by Michael S. Berger (Jersey City, NJ: description of recreation of the cosmos through the it, he desires to bring it down it down to He also describes how human actions Ktav, 2005), 4-5, where the Rav declares disinterest 14 Ibid. conquest, the stronger the temptation, the in resolving the issue of evolution versus creation, Halakhic process we saw quoted before in Halakhic the physical world. The Rav succinctly create holiness in other instances, for Man Part II, can render the creation story true as well more intoxicating the performance, the since one can easily find a solution to that question. 15 Indeed, the Rav has high praise for Kierkegaard by virtue of it happening through the study of Torah describes it as “Homo religiosus ascends to example, by the ability of human speech to The more pressing issue borne from the narrative, he in a lengthy footnote to Lonely Man of Faith: “Does greater and more heroic the act of retreat - states, is the “theoretically irreconcilable... concept every day. God; God, however, descends to Halakhic consecrate animals as holy offerings, and the loving bride in the embrace of her beloved ask for the more the threads of the person practicing of man as the bearer of the divine image with the proof that he is alive and real? Must the prayerful man.”6 Moreover, halakhic man is similar the sanctifying the Land of Israel through equaling of man and animal-plant existences.” soul clinging in passionate love ecstasy to her 26 Aviezer Ravitzky, “Rabbi J. B. Soloveitchik on it are woven into the fabric of sanctity.”13 Human Knowledge: Between Maimonidean and Neo- to cognitive man in that he sets up a priori human conquest. These are examples listed Beloved demonstrate that He exists? So asked Soren Kantian Philosophy,” Modern Judaism, Vol. 6, No. 2 This is an essential point because it limits 7 Soloveitchik, The Lonely Man of Faith. (New York, Kierkegaard sarcastically when told that Anselm concepts and laws that are the prism in Halakhic Man as instances where human 1992.), 7. of Canterbury, the father of the very abstract and (May, 1986), pp. 157-188 the categories of human acts which could through which he views the world. In this input is necessary to create holiness. complex ontological proof, spent many days in prayer produce holiness only to acts of sacrifice 8 Jonathan Sacks, Crisis and Covenant: Jewish and supplication that he be presented with rational 27 Soloveitchik, Confrontation and Other Essays manner, Halakhic man is also a creative In several other works, the Rav evidence of the existence of God.” (New Milford, CT: Maggid, 2015), 109 and courage. The Rav’s qualification is Thought After the Holocaust, (Manchester University being because he takes the laws given by uses his approach to kedushah to either Press, 1992), 191. Interestingly, Tamar Ross, too, calls further developed later on in the book when this passage “tantalizing.” Tamar Ross, “Orthodoxy 16 Soloveitchik, Abraham’s Journey: Reflections on 28 Soloveitchik, Worship of the Heart: Essays on God and creates his own interpretation explain or disagree with certain opinions. Jewish Prayer (New York, NY: KTAV Publishing he writes that “Judaism considers the body And The Challenge Of Biblical Criticism,” 11 the Life of the Founding Patriarch, (KTAV Publishing and conceptualization of them. The Rav Perhaps the most dramatic example of this House, Inc., 2008) 2-4. House, 2003), 2 the wellspring of kedushah... Kedushah is goes so far as to describe this relationship is the Rav’s approach to kedushat Eretz 9 Shalom Carmy, “Of Eagle’s Flight and Snail’s a passional experience born of bewildering Pace,” Exploring the Thought of Rabbi Joseph B. 17 ibid, 2. 29 Soloveitchik, The Lonely Man of Faith as a partnership between Man and God. Yisrael (the sanctity of the Land of Israel), and painful events, of struggle and combat Within this framework, the Rav where he takes a very strong stance on the with one’s self and others… it is a heroic presents his approach to holiness.7 He source of its holiness.11 In Emergence of Of Perspective and Paradox performance attained only when one’s life By Avraham Wein writes: “The idea of holiness according to Ethical Man, the Rav writes: story becomes an epos, a narrative of great In the opening of his famous essay of kodesh in one’s religious perspective, Rabbi Soloveitchik’s approach to holiness, the halakhic world view does not signify a and courageous action. Holiness is not won “Sacred and Profane,” Rabbi Joseph B. and through provocatively claiming that it is necessary to understand both its transcendent realm completely separated “Kedushah, under a halakhic aspect, easily, at no sacrifice.”14 Consequently, the Soloveitchik writes, “In the same fashion the halakhic approach to kodesh conflicts philosophical and theological background. and removed from reality… Holiness, is man-made; more accurately, it is a types of human acts that create kedushah that kodesh and hol form the spiritual with the common religious approach, It is also important to examine the according to the outlook of Halakhah, historical category. A soil is sanctified are cut down. The Rav explicitly mentions framework of our halakha, so do the kodesh Rabbi Soloveitchik beckons the reader consequences of his opinions as expounded denotes the appearance of a mysterious by historical deeds performed that both prayer and the cult ceremonial acts and hol determine the dichotomy of living to investigate the essential topic of the in his other writings and through the transcendence in the midst of our concrete by a sacred people, never by any can never bestow sanctity upon a person experience into sacred and profane… This nature of kodesh and hol. In addition to the works of his students. This analysis will world, the ‘descent’ of God, whom no primordial superiority. The halakhic because despite their obvious religious dualism has often been misapprehended. aforementioned essay,3 the Rav analyzes demonstrate how his understanding of thought can grasp, onto Mount Sinai, the term kedushat ha-aretz, the sanctity of merits they are only symbolically sacrificial The halakhic conception of the essence of the topic in other contexts, including in his holiness is both novel and very much bending down of a hidden and concealed the land, denotes the consequence of and cannot be considered passional actions. hol and kodesh is… diametrically opposed major work Halakhic Man, where he uses consistent with a number of other critical world and lowering it onto the face of a human act, either conquest (heroic Using this background which to universally accepted formulation in the halakhic understanding of kedushah elements of his broader philosophy of reality… Holiness is created by man, by deeds) or the mere presence of the places man’s perspective as the pivotal the circles of religious liberalism, Jewish as a critical distinction between halakhic Judaism. flesh and blood.”8 Two critical points emerge people in that land (intimacy of man condition for holiness, the Rav masterfully as well as non-Jewish.”2 By explicitly man and homo religiosus.4 In order to both from the Rav’s statement. First, while and nature). Kedushah is identical explains a surprising and confusing attributing great significance to the role understand and appreciate the novelty of The Rav’s Approach holiness may stem from God’s “descent,” it with man’s association with Mother 22 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 23 mishnah found in Tractate Gittin. The holiness as “a mysterious transcendence,” Another opinion in the rishonim of creation. The scientific approach, by Man is more permanent and significant effort and devotion for it to be created. History and Storytelling mishnah details a few opinions of what are similar to Otto’s perspective. Like Otto, from which the Rav diverges is that of by contrast, maintains that no forces in Judaism than kedushah that emanates considered to be legitimate and appropriate he considers it to originally exist removed Rambam. Rambam, a rationalist, didn’t of sanctity or impurity exist in the from God alone.32 Issues with Man Creating Holiness grounds for divorcing a woman. One from the world. Yet the Rav also clearly think holiness actually existed in the world, world whatsoever. No object can be opinion quoted is that of Rabbi Akiva, diverges from Otto when he writes of so no one object or place is more sacred seen as more sacred than the next, Fitting In With Broader Themes While it has been demonstrated who is quoted as saying that if a man finds how holiness can be brought down than any other. In his book Maimonides’ no given place can be considered how the Rav’s approach to holiness another woman to be more attractive than to exist “in the midst of our concrete Confrontation with Mysticism, Menachem holier than the next, and no quality of The Rav’s opinion about the works smoothly in many cases, there are his wife that is appropriate grounds to world”22 since Otto believes that holiness Kellner neatly sums up the Rambam’s impurity can be attributed to corpses nature of holiness fits in with his broader a few examples which seem to conflict KOL HAMEVASER KOL divorce her. This seems surprising because is entirely removed from our reality. approach. He writes that or anything else. Simply put, science philosophy of Man and Judaism and with the Rav’s understanding. The first it would seem to undermine the integrity Another critical historical outright rejects all these concepts.” therefore may explain his conviction. In is Shabbat, which is described as a holy and strength of the marital relationship perspective on holiness was that of “Maimonides... held a different other works, the Rav emphasizes the day, seemingly independent of man’s 33 if this alone is sufficient grounds for Hermann Cohen. Although Cohen and view of holiness. Holy places, Rabbi Lichtenstein’s statement is majesty and humility of Man. On the one input.36 Shabbat seems to be sanctified by dissolving the marriage. The Rav explains Rabbi Soloveitchik never met, the Rav persons, times, and objects are noteworthy for two reasons. The first is hand, Man is clearly majestic and capable God, unlike the festivals which seem to that “this very desire is an adulterous was clearly very familiar with Cohen’s in no objective way distinct from his titles for the other approaches, the of great accomplishments. In Halakhic be sanctified by Bnei Yisrael.37 In Shiurim thought which cancels the pristine sanctity philosophy as reflected by his choice to profane places, persons, times, magical and scientific approaches. He Man, Man is described as a partner with le-Zekher Abba Mari, the Rav suggests of the marriage. A sinful wish and inner write his dissertation on other areas of and objects. Holiness is the name claims that neither of these represents God. In Lonely Man of Faith, Adam the that one aspect of Shabbat’s kedushah is betrayal of the wedded partner desecrates Cohen’s thought.23 In stark contrast to given to a certain class of people, the Jewish approach. Such sharp words First is an accomplished and creative being dependent on human sanctification. While the covenantal endowment of marriage… Otto, Cohen defined holiness as an ethical objects, times, and places which are surprising because as noted, many who achieves a great deal in his quest for this diminishes the problem by including The marriage has been desecrated and de- category. For Cohen, “Holiness becomes the Torah marks off. According ascribe these positions to the great figures dignity. In Uvikkashtem mi-Sham the Rav some element of human input, the God- covenantalized.”15 The Rav’s explanation morality.”24 The Rav diverges from Cohen to this view holiness is a status, of Jewish thought, namely, Ramban, the speaks about how man can draw close to created aspect of Shabbat’s holiness still of Rabbi Akiva’s seemingly startling in that holiness is based in the halakhah not a quality of existence. It is a Kuzari, and Rambam. Secondly, it is clear God. Yet man is also humble. When he poses a problem for the Rav. Another opinion flows beautifully with his earlier and not morality. Secondly, the Rav challenge, not a given; normative, Rav Lichtenstein is following in the Rav’s draws close he also retreats, and recognizes case which seems to contradict the Rav’s statements about kiddushin. Since argues with Cohen by calling holiness “a not descriptive. It is institutional footsteps by rejecting these approaches. his distance from God. He is awed by his approach is bekhor. The firstborn animal is kiddushin is a reflection of the sanctity mysterious transcendence,” clearly not (in the sense of being part of In the continuation of the sermon, Rabbi encounter with God and realizes how small considered to be sanctified from birth. This of the relationship as invested by Man,16 just an ethical category.25 Yet the Rav does a system of laws) and hence Lichtenstein explicitly makes use of he is. The Rav’s approach to holiness can poses an issue for the Rav because there when the man corrupts the marriage with agree with Cohen in that he believes man’s contingent. This sort of holiness Rav Soloveitchik’s understanding. He also be similarly understood. On the one seems to be an element of sanctity which desire for another woman, he has thereby input is critical for the creation of holiness. does not reflect objective reality; argues that Judaism rejects both of those hand man is capable of bringing down is inherent and not created by man. Similar profaned the sanctified marriage and thus Thus the Rav diverges from two popular it helps constitute social reality.”28 positions since it believes in the existence the mystical transcendence of holiness to Shabbat, though, one can suggest that divorce is merely the formal action which conceptions of holiness which were of holy and unholy, and also rejects the to this concrete world, thus reflecting his the Halacha of sanctifying the bekhor concludes the process of disintegrating intellectually dominant in his time period. The Rav clearly disagrees with this “magical” approach because sanctity is “majesty.” On the other hand, holiness is despite its already being sanctified is that the marriage.17 As the Rav succinctly puts understanding of the Rambam’s not inherent, but rather emanates from also a mysterious transcendence which man is adding an additional dimension 29 it, “If something is not experienced as The Rav and Rishonim approach. Holiness as a “mysterious Man. In the same vein as the Rav, he needs to originate in the higher realms of holiness to the animal. Nevertheless, sacred, the object or the institution forfeits transcendence” for the Rav surely does writes that it is Man who creates holiness. and not on man’s earth. This reflects the inherent sanctity of the bekhor from its uniqueness and numinous character.”18 As previously mentioned, the Rav exist. This demonstrates how the Rav’s Rabbi Lichtenstein mentions a the humility of man via the recognition birth is still a question for the Rav.38 This example demonstrates the far reach had a very strong stance about the nature stance dramatically diverges from two number of other examples in addition to the that some things are beyond him. and implications of the Rav’s approach to of Kedushat Eretz Yisrael. He sharply major opinions found in the Rishonim. previously noted examples of korbanot and A second way the Rav’s approach Conclusion holiness. comments that “objective kedushah holidays. The first is that Man writes Torah fits in with his broader philosophy is that smacks of fetishism.” Nevertheless, as Impact on Talmidim scrolls and tefillin, which Man infuses with the Rav doesn’t see religion as a paradise, The Rav’s philosophy of holiness Historical Approaches to Holiness19 the Rav himself mentions, this is actually holiness. More significantly though, he cites where all is calm and no effort or struggle is a novel one which clearly diverges from The Rav’s novel understanding of the opinion of a number of prominent another example from the Rav. He relates: is necessary. As previously mentioned, the the prevalent philosophical approaches the nature of holiness had a clear impact on In order to properly appreciate and rishonim. He explicitly mentions the “Rav Soloveitchik writes that Mount Sinai, Rav believes holiness can only be created to holiness which were current in his day the thought of his disciples.30 One major comprehend the novelty and significance of views of R’ Judah Halevi in the Kuzari the site of the most sacred and exalted through sacrifice. Man needs to act in order as well as from the opinions of highly disciple, Rabbi Aharon Lichtenstein, is a 39 Rabbi Soloveitchik’s position on holiness, and Ramban in his commentary on the event of all time, stands today bereft of any to create holiness. This fits in with the Rav’s esteemed Rishonim. The reason for this 26 very clear example of this phenomenon an understanding of the Rav’s historical Torah. He writes that “Judah Halevi... sanctity whatsoever; we do not even know broader philosophy of Judaism. In many conviction may be because his approach 20 and an analysis of his thought will provide background is necessary. During the attributes special metaphysical qualities where it is. By contrast, the most sacred of his writings man is portrayed in a state to holiness is part and parcel of the Rav’s greater insight into the Rav’s approach. In 34 Rav’s time, the prevalent and most popular to the land and endows it with a spiritual site in the world for Jews is perhaps the of dialectical tension, thus reflecting the broader philosophy of Judaism, which a sermon titled Sanctity and Impurity,31 approach to the nature of holiness was that climate: the air of your land is the breath of Temple Mount, which received its sanctity conflict and difficulty inherent to religious believes in the majesty and humility of Rabbi Lichtenstein addresses the nature of of Rudolf Otto, as presented in his book The life for our souls… Nahmanides followed from specifically human endeavors: it is life. Additionally, in his homiletical man as well as the necessity of struggle holiness. He writes: Idea of the Holy. Otto famously considered in Halevi’s footsteps as did the mystics. the place where man reaches out to the address Sacred and Profane, the Rav writes and turmoil in Judaism. Thus the Rav’s holiness to be something “wholly other” For them, the attribute of kedushah, about the struggle of holiness. He declares teachings about the nature of holiness are “The Jewish approach in this regard Almighty. Mount Sinai lost its sanctity, as and beyond man’s understanding. He holiness, ascribed to the land of Israel is that “kedushah elevates man, not by not only important for the specific issue differs from the two other prevalent its kedushah emanated from God alone, not argued that holiness is entirely removed an objective metaphysical quality inherent vouchsafing him harmony and synthesis, of kedushah but rather provide insight and attitudes to this issue. The magical man.” Aside from being another example from reality. He writes that holiness is a in the land.”27 The Rav’s strong attack on balance and proportionate thinking, but lessons relevant to religious life as a whole. approach claims that there are in of the Rav’s approach to holiness, Rabbi “non-rational, non-sensory experience this approach is both uncharacteristic and by revealing to him the non-rationality fact forces of sanctity and impurity Lichtenstein’s example is significant for or feeling whose primary and immediate surprising given his respect, admiration, and insolubility of the riddle of existence. inherent in the world, but they are two other reasons. First, it presupposes object is outside the self.”21 The Rav clearly and appreciation for rishonim. Nonetheless Kedushah is not a paradise but a paradox.”35 primordial, embedded within the that there can be two types of holiness had Otto on his mind when he wrote, it certainly reflects how deeply seated This declaration by the Rav reflects the natural order. There are demons, evil depending on whether it stems from Man as he had incorporated some of Otto’s this position was for Rav Soloveitchik necessity of struggle and for human input in spirits and the like, but man does not or God. Secondly, it seemingly introduces thought into his own philosophy. This is that he was willing to go so far as saying religious life. Similarly, holiness does not and cannot bring them into existence; another factor for consideration, the implicitly clear when the Rav describes this opinion “smacks of fetishism.” exist on its own but rather requires human they emerged together with the rest stability of the holiness. Kedushah created 24 www.kolhamevaser.com Volume IX Issue 3 Volume IX Issue 3 www.kolhamevaser.com 25 1 I would like to thank Rabbi Shalom Carmy, Rabbi Foundation, 2000), 63-64. Ethical Man (Jersey City, NJ: Ktav Pub. House, History and Storytelling Shlomo Zuckier, and Dr. Moshe Cohen for their help 2005), 149-150. in preparation of this article. 14 ibid. 74. 28 Maimonides, 88. It should be noted, however, DRISHA KOLLEL FOR COLLEGE STUDENTS & RECENT GRADUATES Scan for more information 2 Joseph B. Soloveitchik, Shiurei Harav ed. Joseph 15 ibid. 66. that this interpretation of Rambam is contentious. and updates. Epstein (Hoboken, NJ: KTAV Pub. House, 1974), 6 Kenneth Seeskin, in his introduction to the Cambridge 16 For a presentation and analysis of the formal Companion to Maimonides, wrote (p. 8) that Open to Women and Men 3 Sacred and Profane is from the homiletical portion Kellner’s essay on this topic was the most religiously Join a dynamic Beit Midrash and make your summer transformative! aspects of kedushah in a marriage and the relationship controversial in that collection. of the Rav’s yahrtzeit shiur and thus is not meant to hekdesh, see Rabbi Danny Wolf’s chapter on Apply for the full two-month program to be the same type of philosophical treatment of kiddushin in Minhah Le-Aharon May 24 - July 28, 2017 holiness as found in some of the Rav’s more rigorous 29 It is worthwhile to note, however, that the Rav KOL HAMEVASER KOL philosophical works. Therefore this paper will himself does not directly ascribe this view to Rambam. Or for Session One primarily not be addressing that piece but will relate 17 Dr. Moshe Cohen pointed out to me that this sounds May 24 - June 23 like a classic hakirah, logical division, between Or for Session Two back to it towards the end of the paper. (Rabbi Reuven 30 See Rabbi Shlomo Riskin’s essay on holiness in the ma’aseh, formal act, and the kiyum, essential June 26 - July 28 Ziegler, personal communication). fulfillment. his book The Living Tree (2014). He explicitly makes reference to the Rav’s impact on his own approach to Apply by March 31, 2017. Kollel fellows are eligible to receive a stipend. 4 Joseph B. Soloveitchik, Halakhic Man (Philadelphia: 18 Family Redeemed, 66. holiness. Jewish Publication Society, 1983), 44-48. For more information, visit www.drisha.org/summerkollel To apply, email [email protected] 31 http://etzion.org.il/en/sanctity-and-impurity 19 I came to much of the information in this section 5 ibid. 3. as a result of an unpublished article by Shlomo Zuckier entitled Whence Holiness: Rabbi Joseph B. 32 For an approach similar to the Rav’s in some 6 ibid. 45. Soloveitchik on Kedushah, sources available at www. respects, see A.J. Heschel’s book The Sabbath. yutorah.org/download.cfm?materialID=515907 IMMERSE YOURSELF IN TORAH 7 Kedushah is a function both of man’s yearning for 33 He even has an essay by that title. transcendence as well as his concrete engagement with 20 By historical background I mean the dominant the material world; creating kedushah is therefore an theories of his time to which he might have been 34 The most prominent example of this is of course in essential goal of the halakhic man. This point is made reacting. Lonely Man of Faith. DRISHA WINTER BEIT MIDRASH YESHIVAT BEIN HAZMANIM Scan for more information explicit by S. Spero, “Rabbi Joseph Dov Soloveitchik and updates. and the Philosophy of Halakha,” Tradition 30:2 (1996), reprinted in Exploring the Thought of Rabbi 21 Rudolf Otto, The Idea Of The Holy, p. 112. 35 Joseph Epstein, Shiurei Harav (Hoboken, NJ: Joseph B. Soloveitchik, ed. Marc Angel (New York, KTAV Pub. House, 1974), 7-8. For college student and recent graduates, women and men. 1997) pp. 147-178 22 Joseph B. Soloveitchik, Halakhic Man Join us for two weeks: (Philadelphia: Jewish Publication Society, 1983), 46. 36 See Joseph B. Soloveitchik, The Lord is Righteous in All His Ways, p. 211. Sunday, December 25, 2016 - 8 ibid. 45-47. Friday January 6, 2017 23 For a discussion of the impact of Cohen on the Or for one week Rav’s thought specifically regarding holiness and 37 This is reflected in the brachot made in the prayers 9 See Reuven Ziegler, Majesty and Humility, (New purity see Dov Shvartz, Religion Or Halakha: The of those day; mekadesh hashabbat vs. mekadesh Sunday December 25 - Saturday, December 31 York, NY: OU Press, 2012), 311-312. Philosophy of Rabbi Joseph B. Soloveitchik (Brill: yisrael v’ha’zmanim. or Boston, 2007) pp. 37-53, 79-82, and 287-288. Friday Evening, December 30 - Friday, January 6

10 The statement in the book would seem to include 38 My esteemed teacher Rabbi Shalom Carmy once Apply by December 1, 2016. both positive and negative commandments. To apply, email [email protected] 24 Hermann Cohen, Religion of Reason Out of the argued that the kedushah of the kohen also poses an For more information, visit www.drisha.org/winterbeitmidrash Sources of Judaism (Oxford University Press, 1995), issue for the Rav. See pages 109-122 in Rabbi Aharon 37 W. 65th Street, 5th Floor New York, NY 10023 11 It is also worthwhile to compare Rabbi Soloveitchik’s 212-595-0307 p. 96. Lichtenstein’s Mevakshei Panecha for a discussion www.drisha.org views with Rav Kook’s. Rav Kook believed that Eretz between Rabbi Haim Sabato and Rabbi Lichtenstein Yisrael was bestowed with holiness even prior to Bnei 25 The Rav makes his divergence from Cohen’s view on the same matter. Yisrael’s conquest. See Reuven Ziegler, Majesty and (and that of Moritz Lazarus) explicit in note 51 on p. Humility, (New York, NY: OU Press, 2012), 294-295. 150 of Halakhic Man, although the Rav does not call 39 For a comparison of the Rav’s perspective to other attention to his view of holiness as an objective reality. modern thinkers see Shlomo Zuckier’s unpublished 12 R. Joseph B. Soloveitchik, The Emergence of Ethical article entitled Whence Holiness: Rabbi Joseph B. Man (Jersey City, NJ: Ktav Pub. House, 2005), 150. 26 The opinion of Ramban in particular deserves Soloveitchik on Kedushah. For the sources themselves Write for our next issue: Hassidut For a similar formulation, see Joseph B. Soloveitchik, further study beyond this simple categorization. See see Meshech Chochmah to Ex. 32:19, Yeshayahu Family Redeemed: Essays on Family Relationships Menachem Kellner, Maimonides’ Confrontation with Leibowitz, “The Territories,” Judaism, Human Values (Hoboken, NJ: Toras Horav Foundation, 2000), 64. Mysticism (Littman Library of Jewish Civilization, and the Jewish State, p. 227, and Abraham J. Heschel, 2006) p. 10, 51 regarding the Ramban’s position. The Sabbath, p. 79. 13 Joseph B. Soloveitchik, Family Redeemed: Essays Kol Hamevaser, Yeshiva University's Journal of Jewish Thought is looking for on Family Relationships (Hoboken, NJ: Toras Horav 27 R. Joseph B. Soloveitchik, The Emergence of you to share your thoughts!

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