Volume III, Issue 3 December 11, 2009/24 Kislev 5770 KOL HAMEVASER The Jewish Thought Magazine of the University Student Body

Academic

Interviews with, and Articles by: Dr. David Berger, R. Dr. Richard Hidary, R. Dr. Joshua Berman, and Dr. Shawn-Zelig Aster p. 6, 8, 9, and 13

Jewish Responses to Wellhausen’s Docu- mentary Hypothesis AJ Berkovitz, p. 14

Tsiluta ke-Yoma de-Is- tana: Creating Clarity in the Beit Ilana Gadish, p. 18

Bible Study: Interpre- tation and Experience Ori Kanefsky, p. 19

Religious Authenticity and Historical Con- sciousness Eli Putterman on p. 20 Kol Hamevaser Contents Kol Hamevaser Volume III, Issue 3 The Student Thought Magazine of the Yeshiva December 11, 2009 24 Kislev 5770 University Student body Editorial

Shlomo Zuckier 3 Academic Jewish Studies: Benefits and Staff Dangers Editors-in-Chief Letter-to-the-Editor Sarit Bendavid Shaul Seidler-Feller Mordechai Shichtman 5 Letter-to-the-Editors

Associate Editor Academic Jewish Studies Shlomo Zuckier Staff 6 An Interview with Dr. David Berger

Layout Editor Dr. Richard Hidary 8 Traditional versus Academic Menachem Spira Study: “Hilkhakh Nimrinhu le-Tarvaihu”

Editor Emeritus Shlomo Zuckier 9 An Interview with Rabbi Dr. Joshua Alex Ozar Berman

Staff Writers Staff 13 An Interview with Dr. Shawn-Zelig Aster Yoni Brander Jake Friedman Abraham Jacob Berkovitz 14 Jewish Responses to Wellhausen’s Doc- Ilana Gadish umentary Hypothesis Nicole Grubner Nate Jaret Ilana Gadish 18 Tsiluta ke-Yoma de-Istana: Creating Clar- Ori Kanefsky ity in the Beit Midrash Alex Luxenberg Emmanuel Sanders Ori Kanefsky 19 Bible Study: Interpretation and Experi- Yossi Steinberger ence Jonathan Ziring Eli Putterman 20 Religious Authenticity and Historical Copy Editor Consciousness Benjamin Abramowitz Dovid Halpern 23 Not by Day and Not by Night: Jewish Webmaster ’s Place Reexamined Ben Kandel General Jewish Thought Cover Design Yehezkel Carl Nathaniel Jaret 24 Reality Check?: A Response to Mr. Sei- dler-Feller’s Response Business Manager Saadia Fireman Yossi Steinberger 26 Spreading Serarah

Rabbi Joseph B. Soloveitchik 27 Rav Soloveitchik’s “A Yid iz Geglichn tzu About Kol Hamevaser a Seyfer Toyre” Kol Hamevaser is a magazine of Jewish thought dedicated to sparking the dis- Reviews cussion of Jewish issues on the campus. It will serve as a forum Shlomo Zuckier 29 A Fresh Look at the for the introduction and development of new ideas. The major contributors to Kol Hamevaser will be the undergraduate population, along with regular input Benjy Bloch 30 Ensuring That the World Does Not For- from RIETS Rashei Yeshivah, YU Professors, educators from Yeshivot and Semi- : The Holocaust Museum and naries in , and outside experts. In addition to the regular editions, Kol Education Center Hamevaser will be sponsoring in-depth special issues, speakers, discussion groups, shabbatonim, and regular web activity. We hope to facilitate the religious and intellectual growth of Yeshiva University and the larger Jewish community. This magazine contains words of . Please treat it with proper respect. 2 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies Editorial Academic Jewish Studies: Benefits and Dangers

BY: Shlomo Zuckier the second in The Lonely Man of Faith if not ied in traditional settings,xiii and there is no in- Jewish thought. The academic enterprise of for the famous critical understandings of Be- herent talmud Torah value in learning about the study of can also be Reshit 1 and 2?vi In a similar vein, certain ac- historical events, so the primary question re- very helpful to traditional learning; for exam- s the enterprise of Academic Jewish Stud- ademic approaches to the Talmud enrich our garding history is not how it assists some other ple, it benefits the traditional student by organ- ies a worthwhile one? This issue of Kol understanding of the text. What might be re- endeavor but rather what value it possesses in izing stray pieces of information, which Hamevaser deals with the interaction be- ferred to as the intellectual history of the its own right. At one level, assuming God promotes an ease of access to it.xviii,xix I vii xiv tween this wide and varied field, with all its Bavli, the analysis of Amoraic opinions with shapes history, learning the Jewish People’s We now turn to the other side of the story, distinct branches, and the Orthodox Jew. I an eye towards consistency in their approaches history is essentially the study of how God has the potential drawbacks resulting from an Or- would like to take a broad look at what this ap- (which some claim is an extension of the “le- related to Israel in this world, which is of ut- thodox Jew’s engagement in Academic Jewish proach has to offer the thinking Orthodox Jew shittatam” method in Talmudic parlanceviii), most value to the religious individual.xv On a Studies.xx I believe there are three main prob- and what dangers it holds in store for him or can help us better understand the positions of less divine level, analyzing the history of the lems that may result, which vary in intensity her.i This presentation is by no means compre- these Sages. periods in which important religious figures and relevance across the different areas of Jew- hensive, and it does not necessarily reflect any Furthermore, the label “Academic Jewish lived helps us understand their Weltanschau- ish Studies. one position on the issue, but I hope that this Studies” can be somewhat misleading at times, ungen and thus better appreciate their impact. The most obvious issue facing a person adumbration of the range of relevant advan- as many of the approaches now pursued prima- Furthermore, in order to contextualize certain pursuing academic approaches to is tages and dangers in the academic study of rily or exclusively in the Academy were for- religious questions that consistently appear that of kefirah. We have all heard about the Jewish texts can be a useful resource nonethe- merly firmly rooted in the metaphorical beit throughout , such as the chal- story of Rav Soloveitchik’s student who en- less. midrash. The study of Hebrew grammar, the lenge of how to interact with the outside world, tered academia and the “plane crash” that re- Academic Jewish Studies possesses a implementation of certain literary tools, efforts one must properly understand the relevant his- sulted,xxi and the risk of accepting heretical complicated relationship with traditional Jew- to ascertain the proper girsa of the and torical periods.xvi In a more practical sense, beliefs is probably the most visible and oft-dis- ish learning and prac- cussed problem raised by peo- tice, serving as both its “In the academic world, the greatest respect is reserved for the very institution of academic pur- ple discussing the field of handmaiden and rival. Academic Jewish Studies. Many methods later suit and its findings, while the object of study – in our case, Judaism – is at times subjected to There are several cardinal be- championed in aca- criticism or at least indifference, and religious texts might not receive the respect due them.” liefs (ikkarim) that might po- demic study were first tentially be endangered by utilized by classical mefareshim, and novel ac- the analysis of consistent Amoraic opinions and in consonance with George Santayana’s one’s encounter with the Academy. Com- ademic interpretations can aid the religious referenced above are each a part of the tradi- dictum “Those who ignore history are destined monly mentioned in this context is Rambam’s Jew as well; at the same time, however, much tional commentaries on the Tanakh and/or Tal- to repeat it,” we have an obligation to learn eighth ikkar, which states that the Torah as we of academic scholarship directly or indirectly mud. from our mistakes; Judaism has both a colorful have it was given to Moshe Rabbeinu in that undermines classical learning and/or belief. Additionally, approaching the Bible and and dark history, but it has always survived, same form. This is obviously not the main- How should we view this dually oppositional Talmud with a historical mindset, a modus and we must maintain that perseverance. stream view of the Academy.xxii An additional and supportive role that academic study serves operandi of the academic method but a tool Aside from history’s intellectual function of concern is the possibility of falling prey to ke- to in particular and religiosity in often ignored in traditional learning, can at furthering our understanding, it can also serve firah regarding the halakhic process, which the general? times be very instructive in the study of these to deepen the connection of a Jew to his reli- Academy may understand in a different way Beginning with the positive, Academic texts. Knowledge of the relevant history is in- gion and culture in a visceral, if not intellec- than traditional Judaism. The academic ap- Jewish Studies can assist the traditional Jew ei- strumental in understanding the basic meaning tual, sense. Last, but not least, it is important proach does not generally see halakhot as di- ther by providing technical information or of many perakim in Tanakh. At times, know- in another vein as well – all (religious or vinely ordained (for de-Oraitas) or validly through offering alternative constructive ing the Ancient Near Eastern background of a otherwise) would be well served if they were interpreted by the (for de-Rabbanans) methodological approaches to the material. In biblical text can be fundamentally important knowledgeable of their basic history as a peo- but rather views their origin as sociologically the technical sense, it can proffer a precise def- for appreciating its message, as awareness of ple, as everyone should have a basic awareness driven in a manner that would not be consid- inition of the Hebrew or languages, the backdrop against which the Bible is written of his or her cultural background.xvii ered halakhically valid.xxiii Finally, one’s ma- help establish the basic version of a text can reveal polemics that may employ only dis- The basic methodology of academic Jew- hashavah may be challenged in this regard as (girsa)ii and allow a person to apply this creet references to the surrounding culture.ix ish Philosophy is more or less identical with well, in cases where the academic world as- knowledge to the study of biblical and/or Tal- At times, certain historical pieces of informa- that of studying Jewish Philosophy in a more sumes that certain classical texts reflect an ap- mudic material where it might be lacking in tion can demonstrate the historicity of a bibli- traditional setting. This may be because the proach heretical to . The traditional study.iii At the same time, there are cal text, such as the Cyrus Scroll and its study of Jewish philosophy in traditional cir- prime example of this is the issue of the cor- some more fundamentally significant ways in correlation to Ezra 1:2-4, or otherwise support cles was somewhat limited (as evidenced by poreality of God, which some see in biblical which academic scholarship can be of great traditional beliefs. In Talmud study, it is pos- the fact that there are very few commentaries idioms such as ha-yad ha-gedolahxxiv ([God’s] value to a person studying the traditional text. sible to gain insight into the ways in which cer- on these works before the modern era), and great arm) and which is defined as heretical by Sensitivity to literary phenomena in Tanakh tain laws were formulated based on the therefore no significant methodology of tradi- Rambam.xxv study, which was not fully developed in the surrounding culture.x tional learning established itself with regard to A less obvious but possibly more perni- past, is now a broadly used component of such Until this point, I have only related to this field. It should be obvious why it is im- cious danger that faces one who seriously uti- study,iv and institutions like Herzog College Tanakh and Talmud, areas where there is an es- portant to study the great philosophical works lizes Academic Jewish Studies is that of primarily employ the literary approach in a tablished methodology of traditional study and of our tradition, from Rambam’s Moreh ha-Ne- attitude. By its very nature, the study of Torah fully religious environment. A literarily aware where, therefore, academic approaches are vukhim to R. Yehudah ha-’s Kuzari to R. in a yeshivah environment is expected to pro- approach can also be applied in the context of (possibly) something very different. In the Bahya’s Hovot ha-Levavot and many others. mote a sense of respect and awe for Judaism, Talmud study, as it has been in recent years.v areas of Jewish History and Philosophy, how- Specifically, viewing such thinkers within a Ha-Kadosh Barukh Hu, and the great scholars At times, even source criticism can promote ever, this is not the case and so interaction with historical context and against their philosoph- and leaders of Jewish tradition. In the aca- Torah; would Rav Soloveitchik have presented academic methods takes on a different role. ical and historical environment helps sharpen demic world, on the other hand, the greatest re- his hiddush regarding Adam the first and Adam Jewish historyxi,xii was not classically stud- our understanding of these venerated pillars of spect is reserved for the very institution of

Volume III, Issue 3 www.kolhamevaser.com 3 Kol Hamevaser academic pursuit and its findings, while the ob- understand the text given to us, on whatever firah, can weaken one’s religious sensitivities of Tanakh Study,” (pp. 135-162) in Marc D. ject of study – in our case, Judaism – is at times level of kedushah it holds,xxix that aim might be and can distract from traditional Torah study Stern (ed.), Yirat Shamayim: The Awe, Rever- subjected to criticism or at least indifference, just as successfully accomplished using certain which should be central. The articles in this ence, and Fear of God (New York: Yeshiva and religious texts might not receive the re- academic approaches as it is with the learning issue discuss many of these topics in further University Press, 2008). spect due them. This manifests itself in several of mefareshim, who might not have had maxi- depth, and I hope that they will promote the ac- v See the discussion of literary Talmud study in ways, from a diminished awe for the gedolei mal sensitivity to literary and/or historical is- ademic study of Jewish texts in a way that will Orthodox circles in my book review in this ha-am, be they the Avot, Tanna’im or Ris- sues that are important for understanding strengthen our Judaism maximally without issue, pp. 29-30. honim, to an outlook which sees religious texts certain biblical texts.xxx On the other hand, the failing to stand up to the challenges such study vi This is suggested despite the presumption as not kadosh but compilation, to a reduced Talmud’s primary significance is not as a text can create. that the Rav was aware of Rashi’s comments focus on religiosity in the study of Torah, es- in itself but as a vitally important source and to Be-Reshit 1:1, s.v. “bara,” and Ramban’s pecially if one views himself as a denizen not discussion of our legal traditions and princi- comments to 6:2. See R. Shalom of the beit midrash but of the Academy’s halls. ples.xxxi,xxxii Thus, while literary analysis of the Shlomo Zuckier is a senior at YC major- Carmy’s reference to R. Soloveitchik’s re- If Torah study ceases to be a religious act and Talmud is valuable, the most important goals ing in Philosophy and Jewish Studies and is an sponse to the critical approach in “Of Eagle’s becomes a secular pursuit or one of detached of its study are to try to glean its legal and ju- Associate Editor for Kol Hamevaser. Flight and Snail’s Pace,” Tradition 29,1 interest, that cannot possibly bode well for the risprudential assumptions (for the lamdan) and (1994): 21-31, at p. 25, and R. Walter Wurzburger’s “Rav Joseph B. Soloveitchik as “While literary analysis of the Talmud is valuable, the most impor- of Post-Modern Orthodoxy,” ibid.: 5-20, i tant goals of its study are to try to glean its legal and jurisprudential I will point out at the outset that this article is at pp. 7-9. written primarily with someone not pursuing a This is further expanded upon by R. Mordechai assumptions (for the lamdan) and conclusions (for the halakhist)” career in academia in mind. Certain factors Breuer in his books Pirqe Be-Reshit (1998), may be different for those who do pursue such Pirqe Mo’adot (1986) and Pirqe Miqraot religious individual. Of course, there are many conclusions (for the halakhist) such that we can a career, and Dr. Moshe J. Bernstein’s article, (Alon Shvut: Tvunot Press – Herzog College, who have spent time dabbling or dwelling in understand the Halakhah in its maximal “The Orthodox Jewish Scholar and Jewish 2009.). For a discussion of his methodology the world of academia while still maintaining breadth and depth. In order to further this goal, Scholarship: Duties and Responsibilities,” The from several perspectives, see his article “The strong religious values, but this danger re- the primary resources to be used are those prof- Torah u-Madda Journal 3 (1991-1992): 8-36, Study of Bible and the Primacy of the Fear of mains, nevertheless, an occupational hazard. fered by traditional Talmud study, as the aca- should be instructional in this regard. Heaven: Compatibility or Contradiction?” (pp. The danger of Academic Jewish Studies demic approach often misses the point.xxxiii ii This point is discussed in Yeshayahu Maori’s 159-180) as well as an introduction by R. leading to the erosion of religious sensibilities Until this point, the discussion of this article “Rabbinic Midrash as Evidence for Tex- Carmy (pp. 147-158) and a response by Dr. Sid applies to historical biblical and rabbinic fig- third concern has focused on the practical tual Variants in the : History and (Shnayer) Leiman (pp. 181-188) in MSST. ures as well. For example, a Straussianxxvi un- choice of one methodology over the other. Practice” with regard to Biblical variants and There is also a book dedicated to the dispute derstanding of Rambam, while interesting to One may ask, however, what of combining the Daniel Sperber’s “On the Legitimacy, or In- over this methodology: Yosef Ofer (ed.), The the historian, is simply caustic to a serious Or- two approaches and building some ideal deed, Necessity, of Scientific Disciplines for ‘Aspects Theory’ of Rav Mordechai Breuer: thodox Jew. The notion that Rambam was an methodology? This is suggested by R. David True ‘Learning’ of the Talmud” with regard to Articles and Responses (Alon Shvut: Tvunot elitist only truly interested in philosophy who Bigman,xxxiv who believes that the proper the Talmudic text, both in Modern Scholarship Press – Herzog College, 2005; Hebrew). dabbled in halakhic study simply in order to methodology of Tamud study is to first sepa- in the Study of Torah: Contributions and Lim- vii See Dr. Yaakov Elman’s important review placate the masses simultaneously degrades rate the Talmudic strata (a basic academic tech- itations (hereafter MSST) (New Jersey: Jason article, “How Should a Talmudic Intellectual Rambam as a Torah scholar and ridicules his nique) and then delve into its legal concepts in Aronson, 1996), pp. 101-129 and 197-225, re- History be Written? A Response to David halakhic following over the centuries. Simi- a traditional manner. It is at this point that the spectively. Kraemer’s Responses,” Jewish Quarterly Re- larly, a study such as the one Dr. Marc Shapiro methodological-attitudinal concern appears. iii The widespread use of Marcus Jastrow’s Ara- view 89,3-4 (1999): 361-386, and “Hercules undertakes in his recent book on Rambam,xxvii R. Shalom Carmyxxxv combats the possibility maic-English Dictionary in most yeshivot un- within the Halakhic Tradition,” Dine Israel 25, if understood the wrong way, may lead one to of seriously studying each sugya with aca- derscores this fact. pp. 7*-41*, as examples of his methodology in think of Rambam in terms of the errors he demic tools before applying the halakhic ones, iv This development, in its recent form, owes this area. Also, see pp. 277-283 of his article made and not in terms of the majestic and arguing that academic study tires one out in the much to Robert Alter, who, in his books The “Progressive Derash and Retrospective Pe- downright impressive impact he has had on course of learning a topic, and it is thus not Art of Biblical Narrative and The Art of Bibli- shat: Nonhalakhic Considerations in Talmud Jewish learning throughout the centuries. worthwhile to separate the Talmudic strata cal Poetry (New York: Basic Books, 1981 and Torah” in MSST. The final danger faced by a person ap- prior to engaging in the main part of one’s 1985), opened up the field of literary Bible sig- viii Professor Elman likes to point out that this proaching Academic Jewish Studies is one of learning. He concedes that one should be nificantly. See Dr. Moshe J. Bernstein’s review pursuit is originally Talmudic. focus and competition, and that takes two aware of certain academic concerns and apply essay, “The Bible as Literature: The Literary ix The use of Ancient Near Eastern history in forms – practical and methodological-attitudi- them if they arise in the course of study, but the Guide to the Bible: Robert Alter and Frank understanding the Bible is discussed by Dr. nal. In theory, whenever someone sits down to main focus should be on traditional Kermode, Eds.,” in Tradition 31,2 (1997): 67- Barry Eichler in his “Study of Bible in Light learn a Talmudic or biblical text, he or she can learning.xxxvi Of course, in the areas of Jewish 82, on the phenomenon of literary Bible study of Our Knowledge of the Ancient Near East,” study it using traditional methods or academic History and Philosophy the issue of competi- in Orthodox circles. An earlier discussion of in MSST, pp. 81-100. Good examples of the ones. Now, despite the laudability and benefits tion does not appear too often, being that there the possibility of using literary analysis (specif- use of Ancient Near Eastern material in better of academic study of Torah (as demonstrated is no real competition (as discussed above). ically “New Criticism”) to further the enter- understanding the biblical are Umberto Cas- above in various ways), one would not likely Academic Jewish Studies possesses the prise of Torah can be found in Meir Weiss’ suto’s commentary on Be-Reshit 1-11 and say it is a “bigger kiyyum in talmud Torah” to power to enrich one’s Torah study and Jewish Ha-Mikra ki-Demuto (Jerusalem: Mosad Bia- Nahum Sarna’s book on Be-Reshit, Under- focus on Near Eastern polytheism or Aramaic life generally, but it also presents risks and lik, 1967). standing Genesis (New York: Jewish Theolog- grammar than on a sugya in “Hezkat ha-Bat- ical Seminary, 1966]). tim.” These areas of academic study are both x This direction has been pursued in recent important and useful, but they should not be- “Academic Jewish Studies possesses the power to enrich one’s Torah years by Professor Elman who has examined come one’s primary form of Jewish study and Jewish life generally, but it also presents risks the development of Halakhah in light of the learning.xxviii and challenges.” Sasanian Persian context of the Bavli. See, for Obviously, different areas of academic example, his seminal “Middle Persian Culture study offer differing degrees of spiritual en- challenges.xxxvii The advantages assist the study and Babylonian Sages: Accommodation and richment, and one can make the argument that of Torah, on both the specific level of under- Additional valuable survey articles on the topic Resistance in the Shaping of Rabbinic Legal literary study of biblical narratives is just as standing particular pesukim or Talmudic pas- of the literary approach to Bible are Nathaniel Tradition,” in Charlotte Elisheva Fonrobert and important as a more traditional form of study, sages and the broader level of finding Helfgot, “Between Heaven and Earth: Curric- Martin S. Jaffee (eds.), The Cambridge Com- so this preference of traditional over academic additional and religiously enriching ap- ula, Pedagogical Choices, Methodologies and panion to the Talmud and Rabbinic Litera- is limited in that sense. Specifically, one might proaches to classical Jewish texts. It can also Values in The Study and Teaching of Tanakh: ture (Cambridge; New York, Cambridge argue that there is a distinction between Tanakh afford important knowledge to us as Jews in Where They Can and Should Lead Us,” (pp. University Press, 2007), pp. 165-197, and and Talmud in this regard. Assuming that the general and as religious Jews in particular. On 81-134) and R. Mosheh Lichtenstein, “Fear of much of his recent work. main purpose of Tanakh study is to properly the other hand, it runs the risk of leading to ke- God: The Beginning of Wisdom and the End xi I related to Jewish History earlier as a func- 4 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies tion of biblical or Talmudic study, whereas Orthodox Jew in order to avoid the possible xxx Of course, some contemporary darkhei ha- here I focus on the study of Jewish History as pitfalls of Academic Jewish Studies. Rabbi limmud forsake the mefareshim completely, an independent area of study. Carmy’s “To Get the Better of Words – An which may be going too far on this issue. Letter-to-the-Editor xii I exclude from this category Intellectual Jew- Apology for Yir’at Shamayim in Academic xxxi The distinct status of the Tanakh and/or Tal- ish History, which usually falls under the cate- Jewish Studies,” The Torah u-Madda Jour- mud as inherently holy texts is best demon- Dear Editor, gory of Jewish Philosophy and/or other areas nal 2 (1990): 7-24, deals with the issue of strated, in my opinion, by the status delegated of Jewish learning. maintaining yir’at Shamayim in the academic to reading the text without comprehension. I found Eli Putterman’s article, “The xiii Literature such as Sefer Yosippon is the ex- world. Though there is a range of opinions on the mat- Modern Orthodox Response to Orthopraxy” xxi ception that proves this rule. See Yosef Hayim For those few who have not yet heard this ter, the most compelling one – and the one ac- [Kol Hamevaser 3:2], very insightful and Yerushalmi’s Zakhor: Jewish History and Jew- story, it is cited in Dr. Berger’s interview in this cepted by the Shulhan Arukh ha-Rav [Hilkhot thought-provoking. While Mr. Putterman ends ish Memory (Seattle and London: University issue (pp. 6-7) and in R. Lichtenstein’s “Torah Talmud Torah 2:12], quoted by R. Usher Weiss the essay without a clear solution to all the of Washington Press, 1982) in this vein. and General Culture,” p. 284. That case con- in his “Kamut ve-Eikhut be-Talmud Torah” in problems he raises, I would like to make a xiv Though there might be a range of opinions cerns the study of Philosophy, but in today’s Minhat Asher: Talmud Torah: Keri’atah u-Ke- regarding hashgahah peratit, hashgahah ke- world I think the incidence of crashes is greater tivatah, pp. 31-36, esp. pp. 33-34 – is that practical suggestion for how to try to help Or- lalit is almost necessarily accepted by the Or- in the area of Jewish Studies. Tanakh has inherent kedushah as a text and thoprax Jews regain their relationship with thodox Jew, with the exception of Yeshayahu xxii The problem is posed not only by Higher reading it without understanding it qualifies as God and to prevent others at risk of losing that Leibowitz (see Abraham Sagi, “Yeshayahu Criticism, which splits the Torah into sources, talmud Torah, whereas learning Talmud only relationship. Leibowitz – A Breakthrough in Jewish Philos- but also by certain forms of Lower Criticism, qualifies as such in cases where it is under- I recommend that we all do much more ophy: Religion without Metaphysics,” Reli- which challenges the text of the Torah as we stood, as its kedushah stems not from the status praying on behalf of one another. Success in gious Studies 33,2: 203-216, at pp. 205, 207.) have it. See AJ Berkovitz’s article (pp. 14-16) of the text itself but from the ideas held therein. life is entirely dependent on God, and certainly xv xxxii R. Aharon Lichtenstein discusses this under- and Eli Putterman’s article (pp. 20-22) on the I limit these comments to halakhic Talmu- raising children to love God and helping standing of history in his “Torah and General ramifications of Higher Criticism in this issue, dic pericopae; aggadic texts function like bib- friends with matters of emunah are no excep- Culture: Confluence and Conflict,” in Jacob J. as well as the interview with Rabbi Dr. Joshua lical ones in this context. tions. Our Sages established the text of the She- Schachter (ed.), Judaism’s Encounter with Berman (pp. 9-12) where he mentions a Halakhic biblical texts are a topic to them- moneh Esreh in the plural, and one reason they Other Cultures: Rejection or Integration? method of reconciling certain Lower Criticism selves, and even those who study the legal con- (Northvale, N.J.: Jason Aronson, 1997), pp. issues with traditional Orthodox beliefs. Ad- clusions against the Talmud’s interpretation did so was to ensure that we include others in 217-292, at pp. 239-242. ditionally, the fact that archaeology’s conclu- may find that study more fruitful from a liter- our prayers as well. Therefore, when we ask xvi Dr. Haym Soloveitchik (in his books Shu”t sions often do not support the historicity of ary rather than a jurisprudential or lomdus per- for God to return us to His Torah and to aid us ke-Makor Histori, Yeinam, and Halakhah, Eco- Tanakh may also create emunah problems for spective, as the halakhic system that is in performing teshuvah sheleimah in the be- nomics and Communal Self Image: Pawn- those exposed to academic methods of study. accepted is the one that analyzes the derash of rakhah of “Hashivenu,” we must keep others broking in the Middle Ages, among others) has xxiii I do not want to enter into a discussion as the pesukim, and Orthodox Judaism does not in mind, be they Jews who were raised Ortho- played a major role in developing the study of to which circumstances would present a ha- construct a legal system out of the simple dox but no longer maintain either Orthodox be- the History of Halakhah, which, as above, can lakhically improper judgment, but a line must meaning of the biblical laws (though academic liefs or practices, or Jews who have be used to better understand the pesakim made be drawn somewhere. scholars do). unfortunately never practiced authentic Ju- under different historical circumstances. xxiv Shemot 14:31. xxxiii Some have claimed the opposite – that daism. We can and should also insert similar xvii See Dr. David Berger’s “Identity, Ideology xxv Mishneh Torah, Hilkhot Teshuvah 3:7. Note classical study without some academic tools prayers for specific individuals or for larger and Faith: Some Personal Reflections on the the famous comment of Rabad (ad loc.) which misses the point; see Daniel Sperber, “On the Social, Cultural and Spiritual Value of the Ac- argues against the branding as heretical of the Legitimacy,” n. 2 above. However, I believe groups of Jews in “E-lohai Netsor.” ademic Study of Judaism,” in Howard Kreisel, belief in divine corporeality. that if one combines a focus on classical learn- We cannot imagine the effect that sincere Study and Knowledge in Jewish xxvi See ’s introduction to the ing with supplemental academic study he will tefillot can have on others. And perhaps, if we Thought (Beer-Sheva: Ben-Gurion University Shlomo Pines edition of Moreh ha-Nevukhim avoid any pitfalls, while I would not feel the pray more sincerely for our friends, we might of the Negev Press, 2006), pp. 11-29, for a dis- for his general approach to understanding same about the reverse situation. For a survey succeed in deepening our own relationship cussion of the many positive results of study- Rambam. of general differences between traditional and with God and in clinging to Him more. As Rav ing Jewish History, including some of the ideas xxvii Marc B. Shapiro, Studies in academic Talmud study, see Menahem Ka- Wolbe writes, one who immerses himself in discussed here. and His Interpreters (Scranton: University of hana, “Academic Talmudic Research and Tra- tefillah does not require proofs for the princi- xviii I refer here to works such as The Sages (He- Scranton Press, 2008). I am not claiming that ditional Yeshivah Studies” (Hebrew), in ples of Jewish emunah.i brew University Press, 1975; Hebrew) by the book itself falls prey to this problem, and, Menahem Kahana (ed.), Be-Havlei Masoret u- Ephraim E. Urbach. I have personally recently in fact, Dr. Shapiro is sensitive to a religious Temurah (: Hotsa’at Kivvunim, 1990). Sincerely, been reading Dr. David Novak’s book on Ram- reading of Rambam. I am merely claiming that xxxiv R. David Bigman, “Finding a Home for ban [The Theology of Nahmanides Systemati- those who choose to focus on these types of ac- Critical Talmud Study,” The Edah Journal 2,1, Mordechai Shichtman, YC ‘10 cally Presented (Atlanta: Scholars Press, ademic studies without sufficiently appreciat- unpaginated. R. Dr. Hidary, in his article in 1992)] and have found that it has helped organ- ing the gadlut of Rambam end up in an this issue (pp. 8-9) discusses the issue of bal- ize strands of his philosophy into a more co- unsavory religious place. ancing academic and traditional Talmud study herent structure for me. xxviii In terms of what one’s central Torah learn- as well. i R. Shelomoh Wolbe, Alei Shur (Jerusalem: xix This discussion of the academic areas help- ing should be, R. Aharon Lichtenstein has writ- xxxv R. Shalom Carmy, “Camino Real and Mod- Hotsa’at Beit ha-Musar al shem R. H.M. ful to Jewish study is necessarily limited in its ten several seminal articles on different aspects ern Talmud Study,” in MSST, pp. 189-196. Lehman, 1985/6), vol. 1, p. 28. See also R. xxxvi scope and therefore has neglected several of this issue. Most relevant among them are There are other potential problems with ac- Joseph B. Soloveitchik, The Lonely Man of areas. The areas I do not relate to include He- “Why Learn Gemara?,” (pp. 1-17) “The Con- ademic study as well, such as allowing it to af- Faith (New York: Three Leaves Press, 2006), brew (apart from its use in textual study men- ceptual Approach to Torah Learning: The fect Halakhah in cases that are deemed p. 49, n.1. tioned above; note that Rambam considers this Method and Its Prospects,” (pp.19-60) and unwarranted, the fact that it represents a more area of study a mitsvah of sorts in his peirush “Torat Hesed and Torat Emet: Methodological formal approach to what should be spiritual to Avot 2:1), Jewish Sociology (Dr. Reflections,” (pp. 61-87), all in Leaves of and religious practice, and others, but I believe Heilman has made major strides in this field), Faith, Volume 1: The World of Jewish Learning the above to be the main issues for the limited Legal Theory (the Dine Israel journal is very (Jersey City, N.J.: Ktav, 2003). space at my disposal. instructional in this regard and Professor xxix Different texts may hold different levels of xxxvii In this sense, it is similar to Torah u- Suzanne Stone has advanced the field signifi- kedushah, and there may be different positions Madda and many other ideals of the Modern cantly), and Political Theory (note R. Dr. on the issue, but the range primarily spans Orthodox enterprise. In these contexts, I find Joshua Berman’s recent book, Created Equal: from divine authorship to prophetic authorship it instructional and inspiring to apply the words How the Bible Broke with Ancient Political to divinely inspired authorship (be-ruah ha- of R. Aharon Lichtenstein, namely that when Thought), just to list some. kodesh). (It should be obvious that I refer not facing these challenging goals, we must redou- xx Due to the limited size of this article, I will to formalistic, legal kedushah but to the source ble our efforts in order to reach them (public not discuss the methods that are useful for the and authority of the text’s origin.) lecture, 2005).

Volume III, Issue 3 www.kolhamevaser.com 5 Kol Hamevaser Academic Jewish Studies An Interview with Dr. David Berger BY: Staff interested in the ancient or medieval period of that caused Hazal to invent the issur of ona’ah, could not just say, “The study of philosophy is Jewish History? based on their interpretation of the pasuk: “Ve- all bittul Torah or bittul zeman,” because the I did not have a definitive interest yet at Lo tonu ish et amito.”iv I told him that I would argument they were confronting was that the Editor’s Note: The following interview ex- that point. However, that issue is very much not formulate the research question that way, study of philosophy gives a person a better un- plores issues of Academic Jewish Studies and tied to some of the most difficult questions because I believed that there was an oral tradi- derstanding of God. And no one can say that their relationship to traditional modes of study about the tensions between Academic Jewish tion and that Hazal did not invent issurim de- that is not a good thing. The question, again, is and Orthodox belief. For more on these sub- Studies and traditional orientation and belief, Oraita. whether it actually does so and what the dan- jects from Dr. Berger, see his “Identity, Ideol- as I will explain. When I was in graduate He understood the point very well. He gers are on the other side, which is relevant to ogy and Faith: Some Personal Reflections on school at Columbia University, the person who would not have asked me the question had he our discussion, too. Thus, it is davka in the the Social, Cultural and Spiritual Value of the was the head of Jewish History was Gerson not realized what the issue could be. Neverthe- field of Academic Jewish Studies that oppo- Academic Study of Judaism,” in Howard Cohen (before he left to become the Chancellor Kreisel (ed.), Study and Knowledge in Jewish of the Jewish Theological Seminary). I wrote “It is davka in the field of Academic Jewish Studies that op- Thought (Beer Sheva: Ben-Gurion University a Master’s Thesis under him on Ramban’s ponents of Madda cannot use the bittul Torah or bittul of the Negev Press, 2006), pp. 11-29. stance during the Maimonidean Controversy. But then the question arose as to what I zeman arguments, because if there is value in this ow did you come to be interested in should write my doctorate on. I proposed enterprise, then it is a Jewishly positive value.” Academic Jewish Studies, and what doing research on Sefer Nitsahon Yashan. Hhas your career trajectory been in the However, he did not want me to work on the less, he resisted my answer for a while. He did nents of Madda cannot use the bittul Torah or academic arena? medieval period but instead on what in YU is not try to convince me that there is no Torah bittul zeman arguments, because if there is I became interested in Academic Jewish called “Classical Jewish History” and in other she-be-Al Peh, but he tried to see if there was value in this enterprise, then it is a Jewishly Studies starting at least in high school. My fa- places “Ancient Jewish History.” His position some wiggle room. The truth is that there was positive value. ther, about whom I wrote a two-page memoir was that since I knew Greek and Latin and room on certain issues that some yeshivah stu- in Hadoari on his twenty-fifth yortzayt, was a could handle Rabbinic sources, it would have dents would have objected to and that I would There are some who would make the Jewish scholar (though not an academic) who been a waste for me to work in any other pe- not have had a problem with. For example, the claim that studying Jewish history, sociology, was interested in Jewish folklore and wrote a riod, since he did not generally have students duration of Bayit Sheni would not have posed or other academic disciplines, while useful, number of articles about it. As a result, our who had those abilities. The presumption was a problem for me. But something like this perhaps, in understanding the Jewish commu- house was full of books, some of which con- that other people could work on the Middle would not work. I came to the conclusion that nity today, does not have the same level of im- tained academic Jewish scholarship. Now, he Ages without those skills. I myself am not so I could not work on the classical era, and so I portance as Torah study. How would you once told me that, among all those books, all sure that that is true. You certainly have to ended up in the medieval period. respond to that? he wanted me to know was one tiny shelf on know Latin and Rabbinic sources if you are I have already argued without providing which sat the Horev editions of the Humash going to work on the Middle Ages. As Dean of Bernard Revel Graduate examples that I think academic study enhances and Nakh Mikra’ot Gedolot, Bavli, In any case, he asked me the following School of Jewish Studies (BRGS) and Director one’s understanding of Judaism. I purposely Yerushalmi, Mishneh Torah, Shulhan Arukh, question: “Would you be too inhibited to work of Yeshiva College’s Division of Academic Jew- use the vague word “Judaism,” rather than the Midrash Rabbah, and, I think, Yalkut Shim’oni. on the ancient period?” He was not talking ish Studies, what are your goals for the educa- somewhat more focused word “Torah,” even But the house was also full of books of other about researching the biblical period but in- tion of young Orthodox yeshivah students? though the two are certainly intertwined. So if What do you hope they gain by exposure to Ac- you ask me, “What is more important, that a “When one studies Jewish texts and the history of the ademic Jewish Studies? Jew learn Gemara or that a Jew be familiar As far as the goal for young Orthodox with the works of Salo Baron or Marshall Jewish people informed by the methodology of the Acad- yeshivah students, it is the same as the stated Sklare (examples that betray my age)?,” of emy – and does so correctly – I think that this enhances goal of YU as a whole, which I genuinely be- course I will answer that it is more important lieve in. But in terms of focusing on Academic for him to learn Gemara. But the question is one’s understanding of Judaism in very significant ways.” Jewish Studies in particular, I believe what I whether that is really the choice that needs to wrote in the one-paragraph mission statement be made. kinds of Jewish studies, including Haskalah stead the Rabbinic era, from the times of Bayit on the website of Yeshiva College Academic Here, we get involved in questions of al- and academic literature. Sheni through the few centuries after its de- Jewish Studies,v namely that the field of Aca- location of time. To take an almost arbitrary So when I started attending the Yeshiva of struction. My answer was, “I would be less in- demic Jewish Studies is the central locus where example, I do not want to defend the central Flatbush High School, which had an orienta- hibited than many yeshivah bochurim but too Torah and Madda intersect. Certainly “Torah importance of every sociological study that tion that emphasized Jewish studies beyond inhibited for you.” I remember saying that sen- u-Madda” also, even primarily, means tradi- might be made, let us say, on the relationship Gemara, I became a fan of Shadal [Shmuel tence, almost word for word, because this was tional Torah and genuinely secular studies. I do between Orthodox Jewish commitment to Is- David Luzzato]; two of the books that I read at a very difficult conversation for me. He re- not wish to minimize the importance of this rael and Reform commitment, even though that that time that I was especially interested in sponded, “Well, give me an example of what ideal in that sense. But when one studies Jew- also has implications for understanding the im- were his Mehkerei ha-Yahadutii and the you would be uncomfortable with.” So I told ish texts and the history of the Jewish people pact of commitment to Torah. Notice that I Vikkuah ha-Ramban (which I later studied in a him that there was someone in the program at informed by the methodology of the Academy tried to pick an example as far away from more serious wayiii). When I came to YC, I was that time who was working on a Master’s The- – and does so correctly – I think that this en- Torah as possible, but as soon as I said it, I re- pretty sure that I was interested in Academic sis entitled “Market Price in Palestine in the hances one’s understanding of Judaism in very alized that it has considerable relevance to Jewish Studies from the beginning and ma- Second Century.” Translation: what were the significant ways. It is difficult to say that that Torah. In any event, I certainly think that there jored in Greek and Latin with that in mind. Not economic conditions in the Roman Empire is not a good thing. The only question is is a serious deficiency in one’s understanding everyone believed that at the time, but that re- during the second century CE that would have whether such study actually accomplishes this. of Torah if one is not familiar with many Jew- ally was my intention. impelled the Rabbis to legislate against over- In discussing the Maimonidean Contro- ish subjects and texts that are usually studied pricing? In other words, he was looking at versy in the Middle Ages, I have often made only in an academic setting. In studying Classics, were you primarily what it was about the economic conditions then the point that the so-called “anti-Maimonists” “Academic Jewish Studies” certainly in-

6 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies volve a methodology and an exposure to aca- And this is not to speak of questions that search and explain how you dealt with it? gagement with the problem of evil. demic disciplines that are then brought to bear everyone ought to think are at least of some in- We have already discussed the benefits to There is a story about one of the Rov’s on Torah, but they also involve a curriculum terest: What is the relationship between Ram- a certain degree and have cited some examples. talmidim who wanted to study Philosophy (I that is not traditionally studied in yeshivot. In bam of the Moreh Nevukhim and Rambam of Academic Jewish Studies not only allow a per- think) in graduate school. He came to the Rov principle, someone who is not interested in ac- the Mishneh Torah? What has been the histor- son to examine parts of the Jewish tradition and asked him whether or not it would be ap- ademic methodologies at all could read books ical attitude of Jews towards Kabbalah? And that are otherwise not studied, but also enable propriate for him to go, given the potential the- that are not studied in yeshivot, such as Nakh on and on and on. So I believe very deeply that him to apply academic methods to some of the ological challenges involved. The Rov and its commentaries, the Moreh Nevukhim, without familiarity with what nowadays hap- most important questions Jews today have to responded that people fly even though planes the Kuzari, and the Crusade Chronicles, and fa- pens almost exclusively within the halls of the deal with. Overall, they grant us a better and sometimes crash. A year later, the student is re- miliarize himself with a whole laundry list of Academy, there is a deficiency in people’s abil- more nuanced understanding of Judaism than ported to have called the Rov to say that the subjects that no one can consider to be unim- ity to address extremely important questions in we would have without studying them. plane had indeed crashed. The point, however, portant for a knowledgeable Jew but that are, Judaism. However, there are some risks and diffi- is that the Rov knew that this possibility ex- in fact, not usually studied. This reality was culties associated with this field. Reading isted but was unwilling to allow this to deter a brought home to me many years ago when I Is there a difference between the level of scholarly literature that subjects texts we hold person from engaging in serious intellectual in- mentioned to a relative who teaches a daf yomi exposure to academic methods in Jewish Stud- to be sacred to critical scrutiny can sometimes quiry. Meiri made precisely the same point in shi’ur that the formulation of one of Rambam’s ies in BRGS and YC? If so, how are they dif- engender religious doubts. In a review of a letter that he wrote during the Maimonidean principles of faith in its original setting in the ferent and why? Menachem Kellner’s Must a Jew Believe Any- Controversy. Introduction to Perek Helek was different from Usually, a question like this would be very thing?,vi I told of an experience that addresses the formulation in the siddur. It turned out that easy to answer. The difference between the the personal part of this question. Here is what How much emphasis should one place on he did not even know where in Rambam’s treatment of a subject in a college and in a I wrote: academic and traditional modes of Jewish works the principles are formulated, and he graduate school is obvious. But YC, in the con- “We have an obligation to maintain the learning in one’s free time? asked me how I knew this. text of its Jewish Studies Department, is the boundaries of the faith bequeathed us by I think that, to a certain extent, the idea of It is not a coincidence that such texts are one example in the whole world where this is our ancestors, and we cannot do this by ein adam lomed Torah ella mi-makom she- not studied. There is an ideology in yeshivot a very good question. The reason for this is that describing even fundamental deviations libbo hafets (a person only learns Torah from today that one should commit one’s entire the best of the students in YC have a level of as points on a continuum. Let me illus- a place that his heart desires)viii is relevant here. time, virtually, to the study of Gemara. But sophistication in dealing with Jewish texts that trate this point in a very personal way. In A person obviously needs to cultivate his there is a world of Jewish Studies, setting aside one normally would find only in a graduate my mid-teens, I experienced periods of knowledge of Gemara and posekim as much as completely the question of methodology, that school, and that means that there are courses perplexity and inner struggle while read- possible and focus intensely on them. But there at least in theory everyone would say is impor- in YC, especially the electives in Jewish Stud- ing works of . While I are also other valuable areas of study, decid- tant but that is usually not studied outside of ies, where a level of analysis can take place generally resisted arguments for the doc- edly including Academic Jewish Studies, that an environment that is either purely academic are valid uses of a person’s time. Someone who or, in the case of YU, subsumed under the cat- “there are also other valuable areas of study, decidedly in- follows his inclination to pursue other modes egory of “Torah u-Madda.” There are excep- of Jewish study may well make his special con- tions here and there, of course, but they tend to cluding Academic Jewish Studies, that are tribution to the Torah community far more ef- be narrowly focused. There are some Rashei valid uses of a person’s time.” fectively than would have been the case had he Yeshivah, for instance, who are very interested stifled those interests out of the conviction that in Mahashavah and will become experts in that would generally not be found in an under- umentary hypothesis with a comfortable they constitute the urging of the yetser ha-ra. Maharal and teach his writings. But even there, graduate environment. I taught one course at margin of safety, there were moments of there is a lack of breadth. There are so many YC two years ago and otherwise not since the deep turmoil. I have a vivid recollection questions that come up that no one can deny early 1970s, but teaching Jewish Studies there of standing at an outdoor kabbalat Shab- Dr. David Berger is Dean of the Bernard are directly relevant to a deeper understanding is an absolutely wonderful experience because bat in camp overwhelmed with doubts Revel Graduate School of Jewish Studies and of Judaism and, really, Torah, but that in the of the exceptional level of student preparation and hoping that God would give me the Director of the Wilf Campus Division of Aca- real world are hardly ever pursued outside the and interest.. strength to remain an Orthodox Jew. What demic Jewish Studies. purview of some form of Academic Jewish However, it remains true that even in YC, saved me was a combination of two fac- Studies. especially in the general education Jewish tors: works that provided reasoned argu- I certainly do not mean to say that the Studies courses, there is a difference in the ments in favor of traditional belief and the conclusions derived from these pursuits are skills level expected as well as in the level of knowledge that to embrace the position i David Berger, “The Image of His Father: On pre-determined in a direction that differs from methodological sophistication. While students that the Torah consists of discrete, often the Twenty-Fifth Anniversary of the Death of the one that may prevail in the so-called in the Graduate School are expected to be able contradictory documents was to embrace Hadoar Author Isaiah Berger” (in Hebrew), “Yeshivah World.” Da’as Torah, for instance, to read academic articles in Modern Hebrew not merely error but apikorsut. If I had Hadoar 78,4 (3184), December 25, 1998, pp. is an issue that cannot be properly addressed and virtually any traditional Rabbinic Hebrew been told by a credible authority that there 11-12. without some knowledge of how rabbinic au- text, the same cannot be expected of all stu- is nothing a Jew really must believe and ii Shmuel David Luzzato, Mehkerei ha-Yahadut thority was seen by Jewish communities dents in the College. Nevertheless, the dispar- that the only danger was that I would (Jerusalem: Makor, 1970). through the ages. The conclusion of such re- ity between the levels at which Jewish Studies move to a different point on a continuum iii David Berger, “The Barcelona Disputation: search might be that the historical record con- courses are taught at YC and at Revel, while [as Kellner maintains], I am afraid to face A Review Essay,” AJS Review: The Journal of firms the Yeshivah World’s understanding of considerable, is smaller than one normally the question of what might have hap- the Association for Jewish Studies 20 (1995): Da’as Torah. But one cannot discuss the ques- finds in looking at the courses taught in a uni- pened.”vii 379-388. tion intelligently or even reasonably pretend to versity’s undergraduate and graduate schools. Will there be casualties resulting from the iv Va-Yikra 25:17. be able to answer it unless one has at least I need to add, however, that on the doc- pursuit of Academic Jewish Studies? Of course v Available at: http://www.yu.edu/yeshivacol- some familiarity with the history of Jewish toral level there is of course a gulf between the there will be, just as there will be when a per- lege/departments/page.aspx?id=31124. communities and how they operated. level of research that is required in the Gradu- son studies Psychology, Philosophy, or Biol- vi Menachem Kellner, Must a Jew Believe Any- The question of the degree to which pesak ate School and the work expected of an under- ogy. All of these areas and many others can thing? (London; Portland, Or.: Littman Library Halakhah has been affected by historical real- graduate, even one with the highest level of raise questions about basic tenets of traditional of Jewish Civilization, 1999). ity is another example. That is an issue, too, competence and sophistication. Jewish belief. Obviously, Jewish Studies have vii David Berger, “[On] Menachem Kellner, where very different positions can be reached a tendency to raise more issues than do the ‘Must a Jew Believe Anything?’ (1999),” Tra- after serious research. But, without pre-judging What are the benefits and/or risks of aca- other areas (with the probable exception of dition 33,4 (1999): 81-89. the conclusions that would emerge, it is very demic inquiry in the field of Academic Jewish Philosophy), but this is precisely because they viii Avodah Zarah 19a. hard to reach a reasoned opinion about this Studies? In the case of the latter, how should a deal with matters central to the understanding question without studying the environment, religious Jew approach such studies? Can you of Torah. To construct what is almost a reduc- whether economic or intellectual, in which describe a case where you yourself discovered tio ad absurdum, one could argue against the Jews lived and within which posekim ruled something religiously troubling in your re- study of Job because it requires serious en-

Volume III, Issue 3 www.kolhamevaser.com 7 Kol Hamevaser and within their substantive commentaries. All lieve that, in general, too much skepticism can Traditional versus Academic of the Rishonim lived before printing was in- lead to as much historical inaccuracy as too lit- vented and therefore had to deal with manu- tle. Most scholars in the field of Rabbinics are script analysis. observant Jews, and even less observant Jews Talmud Study: “Hilkhakh Nimrinhu The split began when the Wissenschaft and non-Jews in the field most often do main- scholars began to explore mainly academic tain a sense of respect for these sacred texts and le-Tarvaihu” types of questions. This led the traditionalists take good methodological caution before pass- remains one of the most important sources for to reject any issues that these Enlightenment ing blanket judgments on the world that created BY: Rabbi Dr. Richard Hidary the history of Rabbinic texts and their transmis- scholars discussed. However, there were al- them. In fact, one prominent scholar who is not sion. If the Gaon and his correspondents con- ways Sephardic Aharonim who were not af- generally observant nevertheless makes a point mong the many thousands of people cerned themselves with questions of the fected by such polemics and Ashkenazi of wearing a kippah whenever he studies Tal- who spend time studying Talmud redaction of the and the Talmud, does Aharonim who were able to rise above them mud. Atoday, one finds a split between the tra- that turn them into academics? and continued to combine substantive and con- The most important remaining challenge ditional learning found in yeshivot and the ac- Consider another quotation: ceptual learning together with discussion of the is finding enough time to perform both tradi- ademic research conducted in universities. “In some versions of the Gemara, it is form and history of the text. A few names that tional and academic forms of analysis. Luckily, i Before we can evaluate the relationship be- written that if one tells his fellow, ‘Only come to mind are the Gaon of Vilna, Rabbi Yis- many time-saving tools are now available to ii tween these two approaches and the value of repay me in front of witnesses,’ and the rael Moshe Hazzan, Rabbi Nahman Nathan our students today that did not yet exist when I iii iv each, we first need to define these terms better other claims ‘I did repay you before this Coronel, Rabbi Abdallah Somekh, and Rabbi was studying in YU only fifteen years ago. No v and trace where this split actually began. person and that person but they went to a Yehiel . Further examples of longer does one have to travel the entire globe Let us define “academic” study as the foreign land,’ he is not believed. However, “academic” concerns in the commentaries of tracking down Talmud manuscripts as Rabbi vi analysis of the history of a text, including eval- this is a scribal error which caused the the Rishonim and Aharonim have been well- Raphael Nathan Rabbinovicz did. Most man- uation of manuscript variants, grammar and teachers to err based on those books. I documented and need not be repeated here. uscripts of the Mishnah, , Midrash, and vii lexicography, issues of redaction, the historical have researched the old versions and have Just as traditional learning benefits from Bavli are now available on the Internet. Tran- context in which it was composed and other found one that is reliable and I have re- academics, so, too, academic Talmud suffers scriptions of most Bavli manuscripts are avail- viii comparative studies. Let us further define “tra- ceived in Egypt part of an ancient Gemara without traditional learning. Most academic able on the Lieberman Institute CD-ROM so ditional” learning as the study of the substance written on parchment as they used to write Talmud scholars today began their training in a you do not even have to spend time deciphering and content of the text, such as the reasoning of five hundred years ago. I have found two yeshivah. Except in the cases of a few excep- the handwritings of the ancient scribes. A ix each side of a mahaloket and the conceptual witnesses in the parchments regarding this tionally brilliant people, the deficiencies in glance at the Yefeh Einayim and a quick search basis for a given halakhic position. halakhah and in both of them it is written, scholarship in and Rabbinic lit- on the Bar-Ilan CD-ROM yield Rab- Consider the following quotation: ‘If he claimed, “I repaid before this person erature by individuals without a yeshivah back- binic parallels to every line of a sugya. A search x “How was the Mishnah written? Did the and that person and they went to a foreign ground or some kind of equivalent are evident. on RAMBI or a walk down the library aisle Men of the Great Assembly begin to write land,” he is believed.’” Very few people can gain the skills necessary with BM call numbers (for “Beit Midrash”? Of it followed by the sages of each generation This is not written by a Genizah scholar in to dissect and follow the reasoning of a difficult course, go to BS for “Bible Studies”) will usu- who each added small amounts until Cambridge or a Talmudic text critic in Hebrew sugya without years of traditional havruta ally produce whatever previous research has Rabbi [Yehudah ha-Nasi] came and sealed been published on the perek or topic you are it? On the other hand, most of it is anony- “The split between ‘traditional’ and ‘academic’ study is studying, so you do not have to reinvent the mous and an anonymous Mishnah is by R. wheel. Meir? Furthermore, most of the sages fairly modern and somewhat unfortunate.” I believe that even a 5-10% investment of mentioned in it are R. Yehudah, R. Shi- one’s learning time in “academic” areas of tex- mon, R. Meir and R. Yosei who are all the University. This is from Rambam’s Mishneh learning. A graduate seminar that only meets tual and historical analysis will yield results students of R. Akiva?... Torah, Hilkhot Malveh ve-Loveh 15:2. If Ram- weekly for a couple of semesters simply does many times over in the precision and depth of “The order of the Sedarim is clear; how- bam made efforts to obtain the best manuscripts not suffice. a student’s substantive analysis. Every Talmud ever, regarding the Massekhtot, why is and evaluate them, does that make him untra- On the other hand, the typical yeshivah student should be drilled on basic dates, such Yoma before Shekalim and Sukkah before ditional? Are those of us who take time to read curriculum is limited to halakhic portions of the as when the Mishnah was composed, and know Yom Tov and both of them before Rosh ha- Talmudic manuscripts from the Cairo Genizah Bavli. Traditional learning thus provides few the names of the cities where the twenty most Shanah? And so, too, regarding every – perhaps some of the very manuscripts used skills in learning Aggadah, Yerushalmi or often quoted and Amoraim were ac- Massekhet that was not ordered together by Rambam – also being untraditional? Midrash. While skills acquired through tradi- tive, what generation they lived in, and who with others that are similar in content? Obviously not. Using the definitions tional learning go a long way in helping to read their teachers and students were. I would fur- “And the Tosefta about which we heard above, it seems clear that the Gaon and Ram- any Rabbinic text, the particular style of the ther propose the introduction of some of the fol- that R. Hiyya wrote it – was it written after bam were both traditional as well as academic. Yerushalmi, for example, does require special lowing into the curriculum: readings from the Mishnah or at the same time as it? The vast majority of their halakhic writings dis- attention. Academic study has the benefit of in- Iggeret Rav Sherira Gaon; basics of manuscript Why did R. Hiyya write it? If it is addi- cuss the content of Halakhah and the explana- cluding all of within its cur- analysis; introduction to Aramaic grammar; an tional material that explains issues in the tion of the Mishnah and the Talmud. However, riculum. Our appreciation and understanding of outline of the history of the Jews in Israel and Mishnah, then why did Rabbi [Yehudah they also devoted time to such academic issues both the form and the content of Aggadah es- Babylonia during the Talmudic era and the ha-Nasi] not include it? After all, it is also as the establishment of the text and its redac- pecially has greatly increased in recent years functions of basic Rabbinic institutions such as, stated by the Sages of the Mishnah? tion. They pursued questions about the form due to the application of literary studies to the the Nasi, the Reish Galuta, the yeshivah, the “So, too, the Beraitot – how were they and history of the Talmudic text not as ends in stories in the Talmud. kallah and the sidrah; the background cultures written? So, too, the Talmud – how was it and of themselves, but rather in order that their While the worlds of academic and tradi- of the Romans and Sassanians; how to find and written? substantive commentaries and legal decisions tional Talmud study are generally mutually use Midrash Halakhah, Tosefta, Yerushalmi and “And the Saboraic sages – how were they should have firm textual and historical bases. beneficial, there are some areas of conflict and Gaonic material; background on the biogra- ordered after Ravina, who reigned after They did not think that issues of form and con- some methodological challenges. Reading ac- phies, methods and works of the Rishonim; and them as the heads of the yeshivot from that tent are contradictory or that diachronic versus ademic literature, one will inevitably confront approaches to the study of Aggadah. time until today and how long did they synchronic analyses are mutually exclusive. extreme minimalists who deny almost categor- Yeshiva University already employs some each reign?” Rather, they felt that each area deserves serious ically the historicity of Rabbinic stories and re- of the most brilliant and talented minds in both This is not the syllabus of the “Introduc- attention and is essential for a full and precise ject the authenticity of all attributions. areas of traditional and academic Talmud study. tion to Talmudic Literature” course I took at understanding of the other. Furthermore, one occasionally encounters Not many institutions in the world offer such a xi Revel. Nor is it a copy of the major comprehen- In short, the split between “traditional” scholars who maintain an irreverent or even range of learning opportunities under one roof. sive exam I took as a graduate student at NYU. and “academic” study is fairly modern and mocking attitude towards the Talmudic texts or When faced with the choice of how best to This is the list of questions that the learned somewhat unfortunate. One finds manuscript who pass off as nonsense anything that they do praise Hashem – “the Healer of all beings” or Jews of Kairouan, Tunisia, sent to Rav Sherira analysis and discussion of redaction in the not yet understand. as “the Doer of wondrous acts” – Rav Pappa xii Gaon in the year 987. The Gaon’s responsum works of all of the Rishonim right alongside The problems raised by these scholars, chose both. When we are faced with the ques- however, are usually easily solved, and I be- tion of how best to plumb the depths of devar

8 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies for more details. Hashem, let us also choose both. “Hilkhakh v Hakham Abdallah (1813-1889) was a re- Nimrinhu le-Tarvaihu.”xiii spected posek and of the presti- An Interview with gious Midrash Beit Zilkhah in Baghdad. Upon Rabbi Dr. Richard Hidary is Assistant receiving a copy of Dikdukei Soferim only ten Professor of Jewish Studies at SCW. years after its publication, he immediately saw its value. In Zivhei Tsedek ha-Hadashot, siman Rabbi Dr. Joshua Berman 140, he writes: BY: Shlomo Zuckier So off I went, I did my doctorate at Bar- i This more or less follows the definitions of “A book has come into our hands whose Ilan and now I am a “Rabbi-Doctor” (I did these terms in Shalom Carmy, “Camino Real title is Dikdukei Soferim by Rabbi Refael Rabbanut ). Currently, I have a po- and Modern Talmud Study,” in Shalom Carmy Natan Neta the son of Rabbi Shelomoh an you give us a sense of your career sition at Bar-Ilan University in the Tanakh de- (ed.), Modern Scholarship in the Study of Zelkind, who is still alive in Ashkenaz, trajectory, what institutions you have partment, so officially I am an academic. I Torah: Contributions and Limitations (North- may Hashem lengthen his days and years. Cstudied and taught in? What led you also teach, or over the years have taught, at all vale, NJ: Jason Aronson, 1996), p. 191; Daniel He merited to enter into the Bavarian State to choose your current field of study? sorts of yeshivah-type places. Sperber, “On the Legitimacy, or Indeed, Neces- Library in Munich and found there a great I attended Ramaz for high school, then When I teach, whether it is in the sity, of Scientific Disciplines for True ‘Learn- find: a manuscript of the Babylonian Tal- learned in Yeshivat Har Etzion for two years. yeshivah or in the Academy, I do not see my- ing’ of the Talmud,” in Modern Scholarship, p. mud from the year 1390. It contains many I studied for my BA at Princeton and returned self as wearing different caps. When I got my 197; and Hayyim Navon, “Ha-Limmud ha- variant readings from the Talmudic text in to Yeshivat Har Etzion as a post-college stu- doctorate, and I had just become a “Rabbi- Yeshivati u-Mehkar ha-Talmud ha-Akademi,” our printed editions. There are many sug- Akdamot 8 (2000): 125-143. These definitions yot that are difficult but according to the dent. When I was learning there, I really Doctor,” I wanted to figure out the deeper are not precisely accurate since academic pub- reading in that manuscript they can be ex- started focusing on Tanakh, and I realized that, meaning of being a “Rabbi-Doctor,” so, as a lications do sometimes deal with substantive is- plained with ease.” even though “real men learn lightheaded curiosity I inves- sues and traditional learning in various circles See further at Tsevi Zohar, The Luminous Face Talmud,” I wanted to teach tigated the gematriya of includes more than the above description. Nev- of the East: Studies in the Legal and Religious Tanakh, and when I finished “rav-doctor.” I typed it into ertheless, I think the above definitions capture Thought of Sephardic Rabbis of the Middle semikhah, I started to teach the Bar-Ilan program and I how most readers of this publication usually East (Tel Aviv: Hakibbuts ha-Me’uhad, 2001), at Nishmat. In 1996, I was discovered that there are two understand these terms. pp. 62-64. living in Israel, and I was sides to being a “rav-doctor”: vi For other differences between the two ap- Marc Shapiro, Between the Yeshiva World and teaching Tanakh in six yesh doreshim li-shevakh ve- proaches, see Yaakov Elman, “Progressive De- Modern Orthodoxy: The Life and Works of places, as there was no such yesh doreshim li-genai rash and Retrospective Peshat: Nonhalakhic Rabbi Jehiel Jacob Weinberg (London: Littman thing as being a full-time (some interpret it for good Considerations in Talmud Torah,” in Modern Library of Jewish Civilization, 1999), pp. 192- Scholarship, pp. 227-287; Pinchas Hayman, 205. Ra”m in Tanakh anywhere. and some for bad). It turns “Implications of Academic Approaches to the vii See further in Sperber, ibid., pp. 197-225; At the same time I also re- out that “rav-doctor” has the Study of the Babylonian Talmud for Student Elman, ibid.; Shamma Friedman, Talmud alized that, although I had value of ruah Hashem ruah Beliefs and Religious Attitudes,” in Abiding Arukh: Perek “Ha-Sokher et ha-Umanin:” learned a lot of Tanakh from hokhmah (the spirit of God, Challenges: Research Perspectives on Jewish Bavli Bava Metsi’a Perek Shishi : Mahadurah Yeshivat Har Etzion and the spirit of wisdom), that is, Education; Studies in Memory of Mordechai al Derekh ha-Mehkar im Peirush ha-Sugyot Michlelet Herzog, from the a wonderful melding of Bar-Lev, ed. Yisrael Rich and Michael Rosenak (Jerusalem: The Jewish Theological Seminary approaches of R. Yoel Bin- kodesh and hol. But “rav- (Ramat-Gan: Bar-Ilan University, 1999), pp. of America, 1990); Hanusah, pp. 7-23; and Nun and R. Menacham doctor” also has the numeri- 375-99; Menachem Kahana, “Mehkar ha-Tal- idem, “Perek ‘Ha-Ishah Rabbah’ ba-Bavli, be- Leibtag, I felt that there was a lot of room for cal value of ha-zav yekhabbes begadav mud be-Universitah ve-ha-Limmud ha-Maso- Tseiruf Mavo Kelali al Derekh Heker ha- development, and I realized that the place to ve-rahats ba-mayim (the impure zav should rati ba-Yeshivah,” in Menachem Kahana (ed.), Sugya,” in Mehkarim u-Mekorot, ed. H. Z. do that would be in the academy. And there wash his clothes and immerse in water), and Be-Hevlei Masoret u-Temurah (Rehovot: Dimitrovsky (New York: Jewish Theological Kivvunim, 1990), pp. 113-142; and Yehuda Seminary of America, 1977), pp. 283-321. was a lot that I gained there, especially in so we try to avoid that, but that is an occupa- Shwarz, “Hora’at Torah she-be-Al Peh: Hora’at viii See, for example, Jeffrey Rubenstein, Talmu- terms of literary and social science sensitivi- tional hazard. Mishnah ve-Talmud ba-Hinnukh ha-Yisraeli dic Stories: Narrative Art, Composition, and ties. ba-Aspaklaryah shel Tokhniyot ha-Limmudim Culture (: Johns Hopkins University I was very hesitant about pursuing this You recently published the book Created ve-ha-Sifrut ha-Didaktit,” (PhD diss., Hebrew Press, 1999). area of study, for all the obvious reasons, but Equal: How the Bible Broke with Ancient Po- University, 2002). ix See his introductions to various volumes of there have been huge changes in the academy litical Thought (Oxford; New York: Oxford ii Immanuel Etkes, The Gaon of Vilna: The Man Dikdukei Soferim. that make it easier for a yerei Shamayim today University Press, 2008), which is about polit- and His Image (Berkeley: University of Cali- x See links at my website: www.rabbinics.org. to do academic Tanakh than it would have ical theory in the Torah. Without giving away xi fornia Press, 2002), pp. 16-17. The Saul Lieberman Institute of Talmudic Re- been thirty years ago, and certainly fifty years your whole book, what do you think political iii Rabbi Hazzan (1808-1863) was born in Izmir, search of the Jewish Theological Seminary’s ago. People like Nachum Sarna had it really theory and other social sciences can tell us in grew up in Jerusalem, and served as a rabbi in Sol and Evelyn Henkind Talmud Text Data- tough. The world was much more convinced terms of study of Tanakh? Rome, Corfu and Alexandria. He authored a bank, available at: http://eng.liebermaninsti- treatise on whether the Talmud was transmitted tute.org and in our libraries. of its kefirah (heresy) back then than it is The central thrust of this book, which was orally or in writing; see his Iyyei ha-Yam, siman xii Written by Rabbi Aryeh Leib Yellin (1820- today. There is more flexibility today because funded by a research grant from the Shalem 187. See further in Marc Angel, Voices in Exile: 1886) and found in the back of the Vilna Shas. of postmodernism, and because a lot of the Center, is that there is an incredible revolution A Study in Sephardic Intellectual History xiii “Reshimat Ma’amarim be-Madda’ei ha-Ya- things that were thought to be clear cut like the in political thought in the Torah, the Hamishah (Hoboken: Ktav, 1991), pp. 157-8; Jose ha-Levi hadut,” available at: http://jnul.huji.ac.il/rambi/. have since been Humeshei Torah, in that it is the first blueprint Faur, Rabbi Yisrael Mosheh Hazzan: The Man xiv I had the privilege of learning under many shown to be fraught with fundamental as- in recorded history for an egalitarian society. and His Works (Haifa: Raphael Arbel, 1978; Ramim at Yeshivat Har Etzion at the same time sumptions that are not necessarily true. So This is a huge hiddush (novel idea) for frum Hebrew); and Avi Sagi, “Rabbi Moshe Israel that I studied various aspects of Academic Tal- there is room to maneuver, which was not the people, because if there is one thing we know Hazzan: Between Particularism and Universal- mud at the adjoining Makhon Herzog. I was in- case not so long ago. This is part of why you about the Torah, it is that it is not egalitarian; ism,” Proceedings of the American Academy troduced to manuscript analysis and Midrash see so many young frum people in academia, otherwise we would not have all the discus- for Jewish Research 61 (1995) (Hebrew): 23- Halakhah by Dr. Mordechai Sabato and to the especially the fellows that you have at YU: sion in our community about the compatibility 43. study of Aggadah by Dr. Avraham Walfish and iv Rabbi Coronel (1810-1890) was born in Am- Rav Yoel Bin-Nun. I and many other students Aaron Koller, my friend Shawn Aster, and of Orthodoxy and feminism. The first joke that sterdam, was active in Jerusalem and Safed and found this combination to be invaluable. Shalom Holtz. And Bar-Ilan also has a whole every Jew knows is of the guy who goes to his authored, among other halakhic works, Beit xv Berakhot 60b. slew of people who are in their 30’s who are rabbi and says “make me a Kohen,” and you Natan, a collection of manuscript variants for xvi “Therefore, let us say both of them,” ibid. really good, which was not the case 30 years cannot just become a Kohen, so all of that Massekhet Berakhot. See Encyclopedia Judaica ago. seems to indicate that there is no egalitarian-

Volume III, Issue 3 www.kolhamevaser.com 9 Kol Hamevaser ism in Judaism. But when you look at what appoint for yourself)”ii – which sounds like the that she is Jewish. She will relate all this to keiruv abroad is aimed at the individual level, was going on in the rest of the ancient world, can be anybody, was similarly un- them as confidants, and because they are loyal that you go out and try to chap (catch) this one you see how strictly hierarchical and stratified heard of. The idea that there are these offices to her, “coming out” to them will allow her to and chap that one, in Israel there is an acute the cultures were, and how that dictated every- out there, melukhah, shofetim, that are not tied gain a sense of comfort with her new, open sense of national responsibility, for those of us thing – how they related to their gods, their to this family or that clan or that division in Jewish identity. So you can see how when you that are Dati, that there is a whole culture out economic laws, and the way they viewed lit- society is a “blow-away,” thousands of years seriously learn the social sciences, you sud- there that we are somehow responsible for. eracy and writing. You were what you were; ahead of its time. I think that when you see denly get a lot of insights about things that are We come into contact with these people daily if you were a slave or serf, you could not this you say, “Wow, this is amazing, who going on in the Tanakh. It is true about psy- in many ways – in the army, in business, and change your status. There were very stratified wrote this?” Could someone back then have chology and sociology and political theory. in our communities, and also in terms of the societies, and the Torah tries to break from all come up with this and about 25 other ideas educational field, whether it is the Mamlakhti of that. that are in the book together, all at once? That Why is it important to approach Jewish (national public) school system or in univer- In that vein, here is my favorite observa- is very impressive! And that is why studying Studies from an academic perspective? Do Ac- sity. So what I feel that I am doing is creating tion from the book. We all know about the im- the Bible through the academy serves as a ademic Jewish Studies improve our overall un- Torah that is accessible to people who are not portance of the distribution of powers, that major source of emunah for me, not a chal- derstanding of Judaism or enhance our yir’at necessarily frum. And it is a vitally important America has an executive branch, a legislative lenge. Most people think, “Oh my Gosh, if I Shamayim (fear of Heaven)? thing – I teach limmudei yesod (basic studies) branch, and a judicial branch. And we know go into Bible study I am going to have to deal The type of approach I use in my book classes at Bar-Ilan, a part of the core curricu- that in Parashat Shofetim we do not have quite with Wellhausen and D and all that,” and there discussed above, all those ideas that help us lum that is in Yahadut (Jewish Studies). Half that, but there is a melekh, a navi, the kehunah, is some truth to that, but there is a tremendous understand Tanakh, only comes when you of my teaching is in that rubric, and this is an and the shofetim, and you can see a degree of amount of enhancement too. bring in the tools of social science, when you incredible kiyyum in talmud Torah for the non- power-separation there. But still we do not re- I will give another example of how social have done some reading in political theory, frum that I think is enhanced by this joining of alize the enormity of the Torah’s hiddush here. sciences can enhance our understanding of and you have studied the Ancient Near East. academic studies and classical yeshivah learn- Throughout history, cultures have understood Torah from an article I wrote on Megillat What I hold is that the value added from bring- ing. that you need to separate powers, that if all the Ester.iii I wanted to trace the character of ing academic studies into the beit midrash, There are other differences that are far powers are concentrated in the hands of one Ester, and I wanted to find the model in the so- into our talmud Torah, is not just that we know less teleologically important, though they may potentate, it is not good, because he becomes cial sciences for someone who is in her posi- dikduk (grammar) maybe even better than the be important academically. As mentioned be- Saddam Hussein too easily. The question is: tion, someone who has to reveal a stigmatized Ibn Ezra did, and it is not that now we can fore, I got a liberal arts education in America how do we separate power? And throughout identity in a hostile environment. That is what identify the places on the map better than the for my Bachelor’s degree. You do not get that history, power was split the way it was in Eng- she has to do; that is what Mordekhai is telling mefareshim could when they studied Sefer here in Israel, so I find that my colleagues and land, with a House of Lords and a House of her, that she has to go to Ahashverosh, admit Yehoshua. All that is true, but that is periph- students here are often a lot more narrow and Commons. Why split it that way? The idea is she is a Jew, and she has to come out with that. eral. I am talking about the lev u-basar of the do not have the breadth that I think is really that society is split that way, with a caste called In short, the model I was looking for was the inyan (the main thrust of the matter), that we what it is all about. For this reason, I am really lords and the masses who excited to be involved in are called the commons. “Studying the bible through the academy serves as a major source of the Shalem Center’s plans What cultures have done emunah for me, not a challenge.” to open an American-style throughout history is to liberal arts college, where harness these pre-existing divisions in society phenomenon of coming out of the closet, and can understand Torah in amazing ways that Israelis who learn Tanakh from me will be and give a little power to each group, so that I went out and read about coming out of the one cannot if the beit midrash is the only thing learning many other fields in tandem. they will balance each other out. This is the closet. And the light it sheds on Ester is amaz- at his disposal. And so this is a kiyyum (reli- In terms of students, this is the point I was way it was done in Rome, too, with the Senate ing. One example we find is “Va-Ani ve- gious fulfillment) in talmud Torah, that is how making before, we get a lot of non-frum stu- and the Assembly, but it was the same idea. na’arotai atsum kein (and I and my maidens I view it. And the amazing thing is that I give dents who come to learn Tanakh at Bar-Ilan. The upper class got some power and the lower will fast such).”iv Those ne’arot are Persian, over these insights into the Torah’s political It used to be, when I started at Bar-Ilan in the classes got some power, and no one took too since even though Ester might have picked philosophy to Hilloni (secular) Israelis at Bar- mid-‘90s, that Hillonim would come to learn much power for themselves. The idea was that them, she could not have picked “Sara Beyla” Ilan and they lap it up and say they did not Tanakh because they wanted to know the his- society was already stratified, and now we are and “Rivky” because that would have given know the Torah was about this and they are tory and they saw Tanakh primarily in cultural going to be “mekaddesh” (sanctify) or formal- away her Judaism. So if the ne’arot are not proud of it. So it seems to me pashut (simple) or historical terms, but now they come to study ize that stratification by permanently enshrin- even Jewish, why are they fasting? One of the that we should use academic methods. For Tanakh because they are seeking meaning, and ing those divisions with political office. The things that I found in my research about com- further reading, I wrote a summary article of in many cases seeking a relationship with God, downside of this plan is that it means that for- ing out of the closet is that, unlike the image my book on the Seforim blog,v and I have a because there is a big mashber (crisis) in Is- ever more the society will be stratified. In the of the door suddenly flying open where some- website with some relevant material there as rael. In the ‘90s, there was a sort of headiness annals of modern political history, the first so- one jumps out and says, “This is what I am,” well.vi about Oslo, that we could be ke-khol ha- ciety to break from that and say, “We are going it does not really work that way. In actuality, What is academic Bible study? Most goyyim (like all the other nations), and it did to divide power, not by giving the rich some it is a very gradual process, where the first people, when they are asked that, think of: not work. Over time, all the big “isms” of sec- power and the poor some power, but by having people that someone will come out to are those “Oh, there is this document and when was that ular Israeli culture fizzled out: the army did offices independent of any particular division that are the closest to him or her. “I will reveal written?” But I see it as so much more than not really turn out to be invincible – Lebanon of society, and anybody can run for those of- this to you because we are great friends and I that, that we are taking all of knowledge of all was a big mess (twice); agriculture – the fices and those offices can be balanced against trust that you will not reject me.” And then, if of humanity and seeing what we can under- Philippinos do all that now; the idea that we one another,” was the . he or she does that and it is accepted, then that stand in the Torah that we could not under- will have a new Middle East – but it is the The only exception to that series of de- individual feels stronger and can go to the next stand without it. I feel that it is the social same old Middle East; and the kibbutz collec- velopments is the Torah. In Parashat Shofe- circle and the next circle. And it is usually par- sciences that really add to traditional Bible tive life and socialism – none of it panned out. tim, we have melekh, which is not limited to ents that are last, because they are the most im- study, not the realia. So there is a huge vacuum now, and Israelis Beit David, (which we only find in Shemuel,) portant and because “I cannot risk being feel it, and secular Israelis know that they do but is open to anyone “mi-kerev ahekha (from rejected by my parents, so I have to build up Do you feel that Academic Jewish Stud- not have a big flag to wave, and at the same among your brothers). ”i That idea that any- to that.” Ester similarly has to build up to ies is different in Israel than it is in America? time they are not being accepted by the rest of body who is a citizen could theoretically be a going to Ahashverosh. The ne’arot give her I think there is something very special the world. I want to thank Judge Goldstone – melekh was unheard of. “Shofetim ve- the koah (strength), because in asking them to here. Both frum and non-frum people live to- he did a great job making Israelis come to shoterim titten lekha (judges and regulators join her in fasting, she will have to tell them gether in Israel, in one society. Whereas terms with the fact that there is no running

10 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies away from their Jewishness. Israelis look at there that is not the discourse of yir’at think academia is about becoming neutral, be- whom are graduates of Yeshivat Har Etzion, a how Israel is singled out time and again in a Shamayim that I would use when giving a cause I do not think anybody becomes neutral; much more sympathetic look at the text as a negative way and say: “This is so ridiculous, shi’ur to other frum Jews. So I like to think there is no view from “nowhere.” I have seen, whole. Now, in some cases you might be this is so biased, no other country is treated that my articles and books are kosher, in that time and time again, that the things that I write forced to say that this seems to be a setirah like this. We are never going to get the oppor- they contain no heretical ideas about the are well-received academically and are con- here, but for the most part you are going to be tunity to be considered ‘just like everyone Torah, but at times I have had people who are sidered fresh because I have proclivities, bi- looking to respect the whole and find the ways else’ so we might as well investigate what it rosham ve-rubbam be-tokh olamah shel Torah ases, whatever you want to call them, that are in which the whole holds together. might mean today to be a Jew. What is a Jew? (overwhelmingly within the world of Torah) formed by my past yeshivah experience. Take, I will give one great illustration here. The Hmmm, I would like to find out in a way that who read some of my academic work and say for example, my claim that the Hamishah parade example of those who accept the Doc- suits me.” That is where Israeli society is at it is kind of cold, that the discourse is just a Humeshei Torah have a coherent political phi- umentary Hypothesis is the Mabbul. There are now, so it is a great time to do Academic Jew- different discourse. It is out of practical ne- losophy that undergirds everything, which so many setirot and it is clear that you have ish Studies, because you are producing a prod- cessity, because you have to publish in ac- functions to knock down hierarchy and social three different stories that are sort of flowing uct for which there is really a thirst out there. cepted forums, but there is a li-shemah (ideal) stratification as it was known in the ancient together, and that we put the pastrami on the That is how I feel. I do not really think this aspect to that too. If my Torah, my book Near East. This has important ramification in salami on the turkey in order to get Parashat plays out in America; the whole dynamic that about political theory, is recognized by Oxford terms of the way in which God relates to man Noah. Now, there is a conservative Christian I described does not exist there as there is only University Press, and is then cited by the Na- and man relates to power and political office. scholar named Gordon Wenham who noticed a much smaller tsibbur (public) that would be tional Jewish Book Award for the quality of its So the academic world thinks, “Wow, who that throughout Parashat Noah there is an interested in consuming this material. scholarship, then it gets out to the world. would have thought that all of this comes to- enormous chiastic structure.viii He presents a In the United States, obviously many col- About ten reviews of the book have appeared gether, and that this is consistent in P and D huge, 34-branch chiastic structure that runs leges have a high percentage of Jewish kids, in various forums – Jewish, Christian, aca- and J!” But I only reach those conclusions be- through the entire story. A bible critic can still but most of them do not study Hebrew Bible. demic. At the annual meeting of the Society of cause I started out in a place like Yeshivat Har theoretically believe the Documentary Hy- Furthermore, those who do go to study Old Biblical Literature (SBL) just before Thanks- Etzion, because I was raised to think there is pothesis, but it shows the unity that is not im- Testament courses on those campuses are giving, where nearly 5,000 Bible scholars get an ahidut, a uniformity, to what we call the mediately apparent. And it is not surprising mostly good Christians. And that is fine; I do together once a year (an event of biblical pro- Humash. Obviously, sometimes it can hinder that it would be a conservative Christian, who not mind teaching Christians, too, but it is just portions!), there was a panel of important peo- scholarship, and as we know, many learned has frum (traditional) ideas about the Tanakh different. There is just a lot more meaning in ple in the field discussing my book – none of people have difficulty differentiating between much like we do, who came up with that ob- the teaching I do here. them frum (four out of the five being Jewish). peshat and derash, and they read the derash servation. I think that sometimes it is davka This creates an echo that gets the ideas of the into the text, so you have to read the rules of (specifically) yir’at Shamayim and an appre- How do you think a reli- ciation for looking at a text as a gious professor of Jewish Studies “When you study the social sciences, you suddenly get a lot of insights whole that allows insights that should view himself? Is he about things that are going on in Tanakh.” are valued by the academic merely one who studies and lec- world, ideas that you cannot get tures on Jewish texts, or does he have broader book out there. I want to teach Torah to Jews, how to play the game, but I think that, at least anywhere else unless you come with these intellectual and/or religious goals in terms of but I am happy to put the ideas in a public in Tanakh, coming to academic study with a proclivities at first. affecting the broader community? forum, and if some non-Jew sees that the Five yeshivah background is a huge advantage. One is never outside the beit midrash. Books of is where equality is born, that And from the religious side, this is what Educationally, should we try to expose One is never not a mehannekh (educator). As is a huge kiddush Shem Shamayim (sanctifica- I have seen over the years in individuals who students to some of the issues in Academic someone once put it, war is diplomacy by tion of the Name of Heaven), and the only way are Bible scholars and also live a halakhic Bible or is it safer to not risk raising questions other means – Academic Jewish Studies is to do that is to write this way. lifestyle. People who have started, as I did, es- in them by bringing it up? Torah by other means. Yes, there are some On .org, there is someone who is sentially, with a yeshivah background, have a There are challenges, but the question is things that one can do in Academic Bible crazy about my book, and people write him much more traditional orientation to terms like how to combat them. I have had a big change Studies which is not considered talmud Torah. emunah questions: “Don’t Bible critics say emunah and yir’at Shamayim. For people in my own thinking about this in recent years I guess knowing where Kever Rahel is on the this and that?” The fact that he can say that who keep and , but never had that goes against the conventional wisdom. I map – is it in the place we call Kever Rahel or there is this book published by Oxford Univer- a yeshivah experience, it is just not the same used to think that it was, from a hinnukh per- is it near Ramallah or somewhere else? – on sity Press becomes a vehicle for keiruv, be- because they are trained from the outset that spective, a good idea not to share any Bible some level is also Torah, because there are cer- cause now I have currency. If someone who is Deuteronomy is written in the 7th century, and studies with, say, students in high school or in tain pesukim that you can understand better, not a ma’amin (believer) comes and asks me there is the P source and they battle with each the post-high school programs. We can learn such as the pasuk that refers to Shaul when he how I know the claims of the book, I can re- other, and the Priests wanted as big a part of Rashi and Ramban, even R. Menachem Leib- has to go to Kevurat Rahel.vii Maybe there spond that I have a doctorate in Bible and I the pie as they could get. It is very hard to tag and R. Yoel Bin-Nun, but that is it. We do are some areas of academic study that are not published in Oxford University Press and they come out of that frum if you have not had the not want to talk about anything else and we do talmud Torah, but be-gadol (on the whole) I are discussing it at SBL. That might not make anchor beforehand in a yeshivah. People who not want to run into problems that are out there see it as a huge kiyyum of talmud Torah. me right, but it does mean you cannot dismiss did not have a yeshivah type of training first or proposals that are given to answer those Whether academic study is talmud Torah me as easily as you could an amateur, either. ultimately come into the discipline looking at problems. “Why expose them to this?” was or not may depend on what people do and the And this is important when we are speaking things very differently. Even if they are nom- my approach. discipline and methods used. Let me just say: about having credibility with people who are inally shomer Shabbat, they usually just buy But that is not my approach anymore academics have to publish – that is what we not frum. But that is a sacrifice; I do not write into the Documentary stuff real quick. based on what I have seen. I have noticed that get paid to do, to teach and publish. When I the way I feel, because I have to write academ- And in terms of yir’at Shamayim, the tra- we are paying a big price for not addressing publish, I publish in academic forums; this ically. It is not the tokhen (content), though – ditional learning is really important. When the challenges that are raised. That price is book was put out by Oxford University Press. it is the mode of discourse. you get out there in academic studies, in bib- this – I see that people, later in life, begin to So, I cannot write, “The Ribbono shel Olam” lical studies, everything becomes atomized. ask questions. People in college do not ask in there; it just will not fly. So in my writing Do you think it important, harmful, or “Well, there is a setirah (contradiction) here, questions; I have never seen a student in col- I kind of have to go undercover. What does neutral for a Jewish Studies professor to have different sources, later redaction, later edi- lege who went off the derekh because he took that mean? I do not use P and D and the like, rabbinic training? to have a strong back- tion.” It is everywhere; everything is ex- a Hebrew Bible class and there was suddenly because that is just not part of the way I speak ground in traditional learning? plained that way, but I can identify within P and Wellhausen. What does happen is that and think. But I write “Deuteronomy says” or I think having such a background con- those with a yeshivah background, especially people grow up and they begin to become something like that, since there is a discourse tributes a lot on the academic side. I do not in my colleagues at Bar-Ilan, almost all of aware of the complexity of many things and

Volume III, Issue 3 www.kolhamevaser.com 11 Kol Hamevaser they learn about biblical studies and have ever, if they are just told about Rambam’s structure of the sedition clauses of the vassal going to be the barometer of all things? So never heard anything about it in yeshivah or eighth ikkar, interpreted such that every single treaty and the apostasy clauses of 13, when we are challenged and cannot find an an- day school, and they sense that the whole reli- word and letter is exactly the way Moshe it is very problematic. The theory out there is swer, we fall back on our lack of knowledge. gious ma’arekhet (framework) is like an os- Rabbeinu got it, then when they begin to en- that the author of Sefer Devarim, in the sev- trich with its head in the sand. Now, here is counter that it might not be so, they are faced enth century, was familiar with this treaty (or the main point that I have come to realize only with a challenge. a template of it) written by Essarhaddon, and Rabbi Dr. Joshua Berman is a lecturer in recently: even in cases where adults do be- I think we all have the same pedagogical he used that text as a model for these laws. Bible at Bar-Ilan University and an Associate come exposed to some of the complexities in goals – we want to create a tsibbur of lomedei But just now I am completing an article that Fellow at the Shalem Center in Jerusalem. He Bible studies, very few people go off the Torah who are yir’ei Shamayim – but the pre- shows that there is another treaty that is nearly is the author of The Temple: Its Symbolism derekh. But what I see more and more is that vailing wisdom out there says to just keep this a thousand years older where the parallels are and Meaning Then and Now (Northvale, N.J.: there are many people running around with stuff away and everything will be fine which I much stronger to Devarim 13. By engaging Jason Aronson, 1995) and most recently Cre- questions who do not know how to deal with believe to be counterproductive. The problem more in mehkar, I was able to find a way out ated Equal: How the Bible Broke with Ancient them because no one ever talks or writes about is that we are not introducing any of it on our of this problem. Political Thought (Oxford; New York: Oxford these issues. terms. If the material is presented on our field The other thing I said before was that the University Press, 2008), which was the Na- And so what happens is that you get peo- with our players giving it over, our community more you learn in Torah, the more you become tional Jewish Book Award Finalist in Scholar- ple – lots of them – who have questions that will be much better fortified to deal with these aware of ways of getting out of things that are ship for 2008 (www.createdequalthebook.com) really bother them. What happens to these issues when they arise as our students mature difficult. For example, Professor Yaakov He, his wife and four children reside in Bet people is that when they are challenged to into adults. It is when we are ostriches and Elman is an extremely important figure histor- Shemesh, Israel. choose between their intellectual honesty and people find out by themselves later on that it ically and theologically, and he is written arti- their Yiddishkayt, they choose to maintain begins to wither them away inside. I know a cles about R. Tsadok of Lublin about how one their Yiddishkayt and simply close down all in- lot of people in this situation, and I am telling deals with setirot between laws that appear in Shlomo Zuckier is a senior at YC major- tellectual engagement with their Judaism. you that they would be much more passionate Devarim and earlier in the Torah.ix Mehkar ing in Philosophy and Jewish Studies and is What happens to them religiously is that they if they knew there were people dealing with has what to say about that, and it claims that an Associate Editor for Kol Hamevaser. go to shul and send their kids to day school these issues. there are different authors in different times. and everything looks fine, but inside they are R. Tsadok says that Moshe Rabbeinu edited not fine, and the burning esh ha-Torah (fire of How should one the earlier laws because he i Devarim 17:15. Torah) inside never gets rekindled. This is the react when one finds that thought they needed up- ii Ibid. 16:18. cost that we pay. there are significant con- dating for entering Erets iii See Joshua A. Berman, “‘Hadassah bat Abi- So I used to think we should not expose flicts between tradition Yisrael. He says this in a hail’: The Evolution from Object to Subject in kids to the academic study of Bible. But I now and modern scholarship? couple of places, and Dr. the Character of Esther,” Journal of Biblical feel that since later in life many begin to ask Those issues come Elman shows this in his Literature 120,4 (2001): 647-669. questions, we should be exposing people to it up. I will mention three writing. When you see iv Ester 4:16. at some level. The conventional wisdom is methods of dealing with this, you say, “Wow, look v Available at: http://seforim.blogspot.com/ that it is too complicated and too many prob- these problems. First, at that! Moshe updated 2009/09/joshua-berman-what-orthodoxy-can- lems come up as a result. And if you monitor there is a certain degree of things.” So Sefer Devarim gain.html. the problem in terms of how many people are tseni’ut that is required, is “Tehillat Torah she-be- vi Available at: http://createdequalthebook.com leaving the derekh because of this, then you that I do not know every- Al Peh” (the beginning of /index.html. can think that we do not have a problem. But thing. Maybe there is an the Oral Law), as R. vii I Shemuel 10:2. if you measure the problem in terms of the answer out there that I don Tsadok puts it. For Moshe viii See Gordon J. Wenham, “The Coherence of level of intensity of people in our tsibbur it know, and maybe there to be using earlier texts the Flood Narrative,” Vetus Testamentum 28,3 (community), then I would claim that we have are other ways to view the and working with them, (1978): 336-348. a large number of people who have lost a issue in front of me that I making new laws out of ix See Yaakov Elman, “R. Zadok Hakohen on sense of passion because somewhere inside am not even aware of. old laws or taking older the History of Halakah,” Tradition 21,4 they are bothered by these questions and are Additionally, it is materials and tweaking (1985): 1-26, and idem, “Reb Zadok Hakohen convinced that we have nothing to say about often the case that, the more learning you do, them to the needs of the time - who would of Lublin on Prophecy in the Halakhic these issues. And what I see, ironically, is that the more avenues begin to open up to solve is- have thought that a frum person could say such Process,” Jewish Law Association Studies 1 if a respected Torah personality is the one who sues. Increased study comes on two ends. a thing? But then you discover that it is out (1985): 1-16. exposes students of high school or even post- The more mehkar you know, the more you are there, and that can solve some theological high school age to some mehkar (academic aware of ways of solving things, and the more problems. The book by Marc Shapiro, The study), it does not bother them, since they hear Torah that you learn, the more you become Limits of Orthodox Theology, has a whole it coming from someone who they look to as aware of options within the Torah world to chapter on Rambam’s eighth ikkar. It is as- a source of yir’at Shamayim. It is when all deal with the problem. I will give an example tounding how many gedolei Yisrael (great their sources of yir’at Shamayhim just pretend of each. The classical academic approach be- sages of Israel) have said things that the aver- these issues do not exist, and then they go read lieves that Sefer Devarim was written in the age person, if asked about them, would say, it somewhere else, that they think: “How come seventh century BCE. There is an amazing “That’s kefirah.” It is amazing. So some- nobody ever told me about this? It must be parallel between Devarim 13 about navi times, when there is a question, you look at they have nothing to say.” And then it becomes sheker (false prophet), mesit (one who incites what is out there, whether it is looking at the problematic. They could hear almost the same to idolatry), and ir ha-niddahat (a city incited mehkar more thoroughly or looking at the thing, but if they hear it as the forbidden fruit to idolatry), the laws of apostasy, and a partic- Torah more thoroughly, and there are ways to out there, then they will think that it must be ular document by Essarhaddon, an Assyrian square the circle. true. But if their rav tells them that maybe not king of the seventh century BCE. He made a But yes, there are definitely issues out every letter in the Torah is exactly what Moshe vassal treaty with a group of people called the there. And when you cannot find the answer Rabbeinu got, and there is a sugya about this, Medes, and obligated them to make highly because you do not have the time or capability, that, and the other, kids will feel much more similar commitments, i.e., that they will not that is when the tseni’ut is required, that there comfortable, because they will see that tradi- spread apostasy or sedition about him. When is some way out there and I just do not under- tional Judaism addresses these issues. How- you look at the parallels, the language and the stand it. Who says that my understanding is

12 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies proach to Jewish Studies pose, and how do we, that the student understands the context in as Orthodox Jews, deal with them? Consider- which critical approaches developed, that he An Interview with ing the challenges, are Academic Jewish Stud- understands how Rashbam and Rambam deal ies the preferred type of learning for everyone, with the clash between Revelation and Reason, or only for a specific group of people? and that he is ab initio committed to religious I have argued elsewhere that in-depth observance. Dr. Shawn-Zelig Aster study of Tanakh requires some degree of aca- Someone who does not have that commit- BY: Staff demic approach, but we ought to recognize that ment and is looking for it would be better Do you think it important, harmful, or not every student is ready for such study upon served by following the advice of Rambam in neutral for a Jewish Studies professor to have arriving in college. Certainly, many of our stu- Hilkhot Yesodei ha-Torah 2:2. Experience and ow does an academic approach to rabbinic training? to have a strong back- dents need to develop Hebrew skills and tex- contemplation of the natural world is more various aspects of the Torah, Jewish ground in traditional learning? tual fluency before beginning any such likely to generate religious commitment than HPhilosophy, and/or Jewish History dif- I think it is critical for the discipline that endeavor. Ideally, these ought to be learned in is intellectual consideration of biblical source fer from a traditional one? Academic Jewish Studies be connected to clas- elementary and high school. For a complete criticism. If under the rubric of “traditional” we in- sical Jewish learning. In the last quarter of the and ideal Jewish education, such skills and flu- And a side-comment: Twenty years ago, clude such luminaries as Rashbam and Ram- 20th century, many of the great Jewish Studies ency are absolutely necessary before embark- when I was in college, there was a tendency bam, then I am not sure that substantive programs in the US (such as the program in In- ing on any academic study of Tanakh. among those who had religious commitment differences exist. Both of these figures grap- tellectual Jewish History at Harvard and that Furthermore, college has become a mass but were looking for a way out to study biblical pled with the tension between the authority of in Hebrew Bible at Penn) require that students phenomenon, and not every student arrives in criticism as a means of providing intellectual tradition and the obligation to follow reason who begin Ph.D. programs have backgrounds college seeking a deep education in the Hu- justification for an emotional decision. If there and resolved this tension in fruitful ways. in classical Jewish text. Rashbam’s resolution leads to his innovative This is separate and distinct from the “We feel morally and religiously obligated to ensure that commentary on Humash, which respects question of whether YU ought to require its our students can understand Tanakh and that Midrash without making any use of it, and Jewish Studies professors to have semikhah. If Rambam’s leads both to the Moreh ha-Ne- such a requirement were instituted, I would they think deeply about it.” vukhim and to many important halakhic and have to ask for a year or two of grace so that I meta-halakhic comments in the Mishneh could find another job. manities. So we do need to distinguish between are any students of that sort reading this, I Torah. As is clear from Elazar Touitou’s study what everyone needs to know and what those would suggest that you might be better served of Rashbam,i and from Rambam’s own state- Do you consider academic study as tal- who seek depth of knowledge ought to know. by putting your religious commitment in the ments in the Moreh, both drew on Jewish and mud Torah? Does it depend on the discipline Every Jew needs to understand Tanakh in He- freezer rather than in the dumpster. A tradi- non-Jewish sources in studying Tanakh. or the methods used? brew, especially those portions read in the syn- tional or somewhat religious lifestyle is often The primary difference between “tradi- It depends both on the material studied agogue. But does everyone need to address the more attractive as one approaches 30 than a 19- tional” and “academic” approaches is one of and on the approach used. Studying an archae- important questions arising from the clash be- year-old would think it to be. attitude, not of substance. A traditional ap- ological site report is not talmud Torah, but it tween Reason and Revelation? Here, we can proach places a premium on intellectual humil- is impossible to understand the peshat in hun- take guidance again from Rambam. On the one How should one react when one finds ity, recognizing that we may not have answers dreds of pesukim in the books of Joshua and hand, he writes in his Introduction to the that there are significant conflicts between tra- to every question. Academia, however, pushes Ezra without these reports. I think that studying Moreh ha-Nevukhim that he is writing for those dition and modern scholarship? us to place a premium on innovation and rea- the pesukim while referring to site reports is with a solid knowledge of Torah who have also Here, too, the model of Rambam is par- son. In academia, the result is an unfortunate talmud Torah, while studying the site reports engaged in philosophical speculation and un- ticularly relevant, especially as expressed in pressure to formulate answers in a manner that on their own is not. derstood the meaning of each. But on the other, the Moreh III:26-III:49 and paralleled in the appears intellectually honest, even though Similarly, reading Sabean agricultural he includes in the Mishneh Torah passages conclusion to Hilkhot Me’ilah. He considers these answers may not withstand the test of texts is not an act of talmud Torah, nor is (such as those I note above), which derive from tradition, establishes what exactly it demands time. studying The Nicomachean . But learn- philosophy and which can enhance the reli- of us, and then discusses what is demonstrated ing the Moreh ha-Nevukhim III:29-49, which gious experience of every Jew. This dual ap- by intellectual inquiry. He does all of this while Why is it important to approach Jewish relies heavily on Sabean agricultural texts, is proach can serve us well. adopting a posture of intellectual humility, Studies from an academic perspective? Do Ac- certainly an act of talmud Torah, and so is meaning that he assumes from the outset that ademic Jewish Studies improve our overall un- studying Rambam’s Hilkhot De’ot, which both Which subjects should be studied in an man stands in a subservient position vis-à-vis derstanding of Judaism or enhance our yir’at draws on Aristotle’s Nicomachean Ethics and academic style and which more traditionally? God. He recognizes that man’s intellectual ca- Shamayim, and, if so, do they do so to the same critiques it. Are there certain elements of academic pursuit pabilities have limits, while God’s do not. degree as traditional models of learning? Approach also matters here. One ought to in Jewish Studies that are off-limits or inappro- Such a reaction is only possible if one be- Academic approaches provide valuable recognize that the text is holy, and so one ought priate for an Orthodox Jew to explore? gins from the position of a serious relationship ii insights into the peshat of nearly every chapter not to approach a text of Torah as one ap- Both the Rav, zts”l, and, yibbadel le- with God, a relationship which must be hierar- hayyim, Rav Aharon chical in nature. How does one achieve this re- Lichtenstein, have lationship? Here, we return again to Hilkhot “Surely we believe that Tanakh can meaningfully inform one’s under- waxed eloquent on the Yesodei ha-Torah 2:2. standing of Judaism and one’s yir’at Shamayim, and it follows that a fuller need to isolate the process of deriving Do you think the job of Jewish Studies appreciation of Tanakh allows one to achieve these more fully.” Halakhah from any professors at YU is distinct from that of profes- in Tanakh. Obviously, it is possible to achieve proaches a secular text, as Rambam notes in external influence or sors at other, secular, universities? yir’at Shamayim without these insights. But Hilkhot Me’ilah 8:8. from academic approaches. It is fascinating One difference is that the texts we teach surely we believe that Tanakh can meaning- In asking whether academic study can be that Rashbam and Rambam do the same: they make a profound difference in the lives of our fully inform one’s understanding of Judaism considered talmud Torah, I suppose you also use non-Rabbinic knowledge in interpreting students. The students are engaged by the text, and one’s yir’at Shamayim, and it follows that mean: if a Jew studies a passage of Joshua Tanakh, but do not use such knowledge in de- and it is not distant from them. Therefore, it a fuller appreciation of Tanakh allows one to solely for its archaeological import and does riving Halakhah. matters profoundly that our students can read achieve these more fully. Fundamentally, how not view the text as holy in any way, is that tal- But I suspect that behind your question the text, that they understand it, and that they one transforms the intellectual (understanding mud Torah? This is a good question to ask a lies not a deep desire to study Greco-Roman are able to fit it into their intellectual and reli- a pasuk) into something experiential (yir’at posek or a philosopher, but I fall into neither economics as they relate to the fifth perek of gious worlds. In order for any of these things Shamayim) is a very personal question. Great category. Bava Metsi’a, but rather the more pressing to happen, many of us [the faculty] pour our men can serve as examples of how to do this, issue of biblical criticism. I do not believe that guts into designing curricula and programs but no one can give a frontal lesson on it. What challenges does an academic ap- a student’s religiosity will be harmed by a se- which will allow for this, into teaching on all rious exploration of biblical criticism, provided levels, and we spend hours working with stu-

Volume III, Issue 3 www.kolhamevaser.com 13 Kol Hamevaser dents. We feel morally and religiously obli- gated to ensure that our students can under- stand Tanakh and that they think deeply about Jewish Responses to Wellhausen’s it. This imposes real limits on our ability to publish as much as would be desirable. I think i,ii it important that the college valorize the cur- Documentary Hypothesis ricular work that we do, as well as the impact BY: Abraham Jacob Berkovitz many perplexing biblical paradoxes and con- an elephant’s anatomy. Perceiving only part of that excellent teaching has on students’ reli- flicts, such as similar accounts of different sto- the elephant, each man draws a different con- gious lives and on students’ desires to attend ries,v the shifting names of God,vi and clusion as to the identity of what he encoun- Yeshiva College. Author’s Note: This essay contains re- contradictory laws.vii According to the source ters.”xvii According to Greenstein, scholars who And from the sublime to the yet more sub- sponses to the Documentary Hypothesis es- critic, the original texts (Urtexte) read logi- rely on the Documentary Hypothesis miss both lime: A second difference is demonstrated by poused by both Orthodox scholars and less cally; redaction was the primary cause of con- the forest and the trees. the following story. A student once came to me traditional figures. The essay’s primary focus fusion and contradiction. The results of more The religious implications of this theory asking for an extension on a paper, explaining is the exploration of and reaction to this im- than a century of this style of research were are obvious: the text is no longer a work of that he had been distracted all semester. I diag- portant academic theory. The essay will begin then synthesized by in his mass divine revelation, Moses is no longer its nosed the case as one of “girl on the brain” dis- with an exploration of the Documentary Hy- magnum opus, Prolegomena to the History of author, and its laws are not of divine origin but ease. He explained that things were not clear, pothesis and its components. Afterwards, it will Ancient Israel,viii into what is now more or less rather the work of some rigid, legalistic priest. he had not even gone out yet, and he could not present the views and reactions of various known as the Documentary Hypothesis. This Those who maintain Wellhausen’s Documen- figure out what to do about her. He then e- scholars, both how this theory impacted their theory surmises that the Pentateuchix is an tary Hypothesis and claim traditional Jewish mailed asking for another extension. I replied, religious evaluation of the Bible and how they amalgamation of four main sources: J, E, P, religious fidelity must reconcile the Documen- “For God’s sake, stop intellectualizing. If she’s tried to reconcile it with their religious as- and D. Wellhausen maintained that these tary Hypothesis with the statement in the Mish- nice, you have common goals and shared val- sumptions. The author will present three views sources range from as early as the mid-First nah that “all Jews have a share in the World to ues, and you like her, ask her out. When you out of the plethora that exist but does not en- Temple era to the post-Babylonian exile. These Come.... And these are they who have no share write your paper, you can start intellectualiz- dorse any particular view mentioned in this texts were then later interwoven into a single in the World to Come: he who says... ‘The ing.” He came to class the next week with a big essay. book by an unknown redactor, R. Torah is not from Heaven.’”xviii Similar recon- smile: the first date had gone well. My wife According to Wellhausen, J is a southern ciliation might be needed for Rambam’s eighth said to me, “For this, you teach at YU.” he methodological, critical study of the Judean source distinguished by its constant use ikkar ha-emunah (principle of faith).xix Bible did not begin in with of the Tetragrammaton. J has no theological Wellhausen’s provocative theory subse- Why did you choose your current field of the birth of the Wissenschaft des Juden- issue about describing God in anthropomor- quently evoked a plethora of different re- study and how has an academic approach to it T tums.iii In order to justify this claim, we must phic terms and envisions a personal and recip- sponses from the broader Jewish world, shaped your religious identity? first understand what “critical study of the rocal relationship with humankind.x E is a ranging from rejection to adaptation to adop- Before the Second Intifada, it used to be Bible” actually means. Critical study, contrary northern Judean source salvaged by the rem- tion. The views presented below are merely possible to walk around Israel with a Tanakh to the perception of those of a few individ- in hand and say, “This is where this event hap- many, does not mean uals and do not com- pened and this is where the other event hap- “Wellhausen's provocative theory subsequently evoked a approaching a text pletely reflect the pened.” That experience, of seeing Tanakh as with intent to debase, plethora of different responses from the broader Jewish overall response. something alive and real, grounded in geogra- void, or ridicule any- Nonetheless, phy and history, is why I went into Tanakh. world, ranging from rejection to adaptation to adoption.” thing written therein. these views offer a And the need to feel that I am getting the ge- Rather, it entails using various academic tools nant populous of the exiled Samaria which is unique opportunity to appreciate how Jews ography and history right is part of why I went to understand, evaluate, and hopefully appre- characterized by its frequent use of the name subsequent to Wellhausen grappled with his into academic Tanakh. ciate the text at hand. Tools such as literary the- E-lohim for God. The P source is the contribu- theory, whether we reject these various views ory, archeology, etymology, and general tion of a post-exilic priest who wished to pre- or not. The remainder of this essay is dedicated linguistics are only a few of those which help serve the sacred Temple traditions of the Jews. to exploring the reconciliations of Jacob Mil- Dr. Shawn-Zelig Aster is Assistant Profes- the scholar explore and uncover the Bible’s P is formalistic and refrains from anthropomor- grom, Franz Rosenzweig, and R. David Zvi sor of Bible at YC and an associate member of true meaning. One who honestly employs the phism. The priestly writer is very rigid in his Hoffmann. the BRGS faculty. critical method does not approach the Bible theology and is responsible for massive por- Historically, many Jewish scholars have with negative skepticism but rather with open tions of Leviticus,xi some early Jewish accepted the Documentary Hypothesis, but not eyes and a perceptive mind. history,xii and the Tabernacle section of Exo- without a few modifications, such as the early Therefore, employing this definition, crit- dus.xiii The final source, D, the Deuteronomist, dating of Pxx and the emphasis on the document i Elazar Touitou, “Ha-Peshatot ha-Mithad- ical study did not begin with the advent of the is obsessed with the centralization of Temple H (Holiness Code).xxi According to Well- deshim be-Kol Yom:” Iyyunim be-Peirusho Academy, but rather with Hazal and the me- sacrifice, pure monotheism,xiv and is responsi- hausen, the historic order of the documents is shel Rashbam la-Torah (Ramat Gan: Bar-Ilan dieval exegetes.iv Our Sages employed the crit- ble for most of Deuteronomy.xv J, E, D, and then P. Wellhausen believed that University Press, 2003). ical method to unmask and solve various This theory, in one form or another, has Judaism was once a romantic, fresh, undefiled ii See, for example, R. Walter Wurzburger, problems surrounding biblical text. For exam- since dominated the world of academic Bible. religion, and only after the exile did a rigid, “Rav Joseph B. Soloveitchik as Posek of Post- ple, only the attentive reader would notice that None of these sources has been archeologically right-wing priest decide to introduce dead le- Modern Orthodoxy,” Tradition 29,1 (1994), although there are two spies in the house of proven and they all therefore remain in the galism to the law corpus. Wellhausen expresses pp. 7-9; R. Shalom Carmy, “Of Eagle’s Flight Rahav in Joshua 2, the verse says “va-titspeno” realm of conjecture and literary theory. Many this sentiment very clearly with his remark that and Snail’s Pace,” ibid., p. 25. – and she hid him, in the singular. Commenting modern scholars who adopt the Documentary “we may compare the cultus in the olden time on this textual peculiarity, Hazal create a Hypothesis have relinquished the claim of sci- to the green tree which grows up out of the soil midrash explaining how Pinehas hid himself entific provability. Jeffery Tigay, a renowned as it will and can; later it becomes the regularly independently of Rahav’s help. Thus, modern Bible scholar, notes that “the degree of subjec- shapen timber, ever more artificially shaped scholarship did not create the field of biblical tivity which such hypothetical procedures with square and compass.”xxii Subsequent criticism but merely expanded it. [such as the Documentary Hypothesis] permit scholars have claimed that this statement is a Although the Academy did not begin the is notorious.”xvi Other scholars, such as Edward product of Wellhausen’s time and that his view process of biblical criticism, it did advance a Greenstein of Bar-Ilan, humorously exploit the of post-exilic Judaism “as a decline into dead new methodology of approaching biblical complete absurdity of the Documentary Hy- legalism has an anti-Semitic cast.”xxiii In addi- texts, source criticism. Source critics maintain pothesis. Greenstein notes that the Documen- tion to serving as a modern polemic against that the Torah as we have it today is a compos- tary Hypothesis is comparable to a case of five Jewish legalism, this contention also “made it ite of other (now non-existent) earlier texts. blind men and an elephant in which “each of easier to embrace the New Testament polemic This theory was born from the desire to explain five blind men approaches a different part of against ‘Judaism’ (ie, legalism) while still ac-

14 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies cepting the (as recommending, with Orthodoxy stems from the fact that he, methodology with Judaism. The Rabbinersem- Hypothesis, using both his own scholarly abil- in its highest development in the prophets, unlike his Orthodox counterparts, “cannot inar produced respected Torah scholars as well ity and that of the general academic world. For ‘faith,’ not ritual ‘works’).”xxiv Therefore, with draw any conclusions concerning its literary as renowned academics. The ideology of the example, Hoffmann cites Dillmann, a scholar the early dating of P and emphasis on H, Jew- genesis.” In light of recent discoveries, Rosen- Rabbinerseminar is best encapsulated in a who had his own take on the Documentary Hy- ish scholars such as Jacob Milgrom, a profes- zweig maintains that he cannot maintain the speech given by Hoffmann upon the semi- pothesis, in order “to support the position that sor emeritus at the University of California, fundamental belief that the text is from Moses; nary’s reopening in 1919. Expounding the the demand for holiness was not the product of considerably reduce the anti-Semitic overtones nonetheless, he says, “This would not in the meaning of the biblical verse “Let the chief ancient Jewish culture, but was, instead, an a of the Documentary Hypothesis. least affect our belief [in the spiritual nature of beauty of Japheth be in the tents of Shem,”xxxiii priori foundation of the Torah of Moses it- Yet, those who assume the validity of this the Torah].” Although possibly a work of mul- Hoffmann said: “Jewish law and belief wish self.”xxxvii This was an attempt to undermine hypothesis must also maintain that the Torah tiple authors, the text is sacred, Rosenzweig for and expect, not the stupefaction but the en- Wellhausen’s support for the late development was not a divine revelation to Moses. As a re- maintains, because it is the “work of one lightenment of their true believers and adher- of P. Through comments like this and by point- sult, if the Torah’s sup- ents. Only the ing out the logical inconsistencies within Well- posed authority from “The fusion of Torah with the Academy is a necessary pre- enlightened spirit is hausen’s theory, Hoffmann tries to undermine God is negated, why susceptible to the the Documentary Hypothesis. should it be binding? requisite to understanding and therefore appreicating the wisdom of Jewish Even when unsuccessful, Hoffmann re- Jewish scholars who study of either.” teaching.” How is treats behind the religious notion that “when, try to uphold both the one to achieve en- in the tents of Shem, human learning presumes sanctity of the Torah and the results of the Doc- spirit.” Therefore, even though the Torah con- lightenment? Hoffmann answers, “Only an in- to negate God’s revelation of the doctrine of umentary Hypothesis have offered some very tains contradictions and repeated narratives, tellect which has been perfected by secular Shem, this is none other than the displacement creative solutions. The following is the solu- the true authorial intent is for modern readers learning finds its satisfaction in the sublimity of Shem’s divine doctrine and law of its very tion of Jacob Milgrom.xxv to view the text as a literary whole. of the Jewish belief in the one and only cre- house, which we must decisively reject.”xxxviii Milgrom notes our problem and asks the Although Rosenzweig tries to maintain ator.” Therefore, according to Hoffmann, sec- And when faced with what seemed unanswer- same question, albeit in a slightly different the general sanctity of Torah, he differs funda- ular studies and Torah studies go hand in hand, able and even beyond rejection, Hoffmann still manner: “How does the claim of divine author- mentally from Orthodoxy with regards to its and a person lacking in one is fundamentally claims that “true faith must maintain its skep- ship mesh with the internal inconsistencies and authorship. He states: lacking in the other. True learning only comes ticism [of human learning] even in the absence contradictions found in the Torah?”xxvi Citing “We too translate the Torah as a single with the mastery and sophistication attained by of such a refutation.”xxxix the Talmudic story of Moses in ’s book, to us too it is the work of one spirit. pursuit of the academic method. However, Hoffmann remains a stellar example of beit midrash,xxvii and using Rabbinic logic nor- We do not know who he was; that it was Hoffmann also realized that certain qualifica- both the power of combining the Academy mally reserved for the justification of the Oral Moses we cannot believe. Among our- tions exist. In order for one to successfully im- with Torah as well as the possible limitations Law, Milgrom posits that Moses received only selves we identify him by the siglum used plement academic methodology in the study of of doing so. Both scholarship and faith can be principles and generalizations at Sinai; the rest by critical scholarship for its assumed Torah, it must be done le-shem Shamayim (for maintained simultaneously; they are not mutu- of Torah represents interpretation by the later final redactor: R. But we fill out this R not the sake of Heaven).xxxiv ally exclusive. Furthermore, the fusion of compilers of tradition, J, E, P, D, H, and R.xxviii as redactor but rabbenu. For, whoever he It is with this attitude that Hoffmann be- Torah with the Academy is a necessary prereq- Employing this logic, Milgrom equates biblical was and whatever material he had at his gins his analysis and critique of Wellhausen’s uisite to understanding and therefore appreci- methodology to Talmudic methodology. By disposal, he is our Teacher, his theology, Documentary Hypothesis. Before beginning ating the study of either. To Hoffmann, the analogy, just as “thousands of years after the our Teaching.” his attack, Hoffmann introduces his commen- Documentary Hypothesis remains a faulty the- Torah’s compilation, the rabbis would explain The Torah, according to Rosenzweig, tary on Leviticus with a declaration of faith: ory to be discredited now or later. It is my as- the origins of a new law by connecting it to need not be the work of Moses but rather that “I willingly agree that, in consequence of sumption that normative Orthodoxy tends to Moses as ‘an oral law from Moses at of a person with whom we can identify our the- the foundation of my belief, I am unable agree with Hoffmann in his assessment of the Sinai,’”xxix so, too, the alleged biblical authors ology. According to this view, the documents to arrive at the conclusion that the Penta- Documentary Hypothesis and hopefully (even- would justify their interpretation of the law as retain sanctity not because of the historical di- teuch was written by anyone other than tually) his evaluation of the Academy. emanating from the mouths of God and/or vine revelation to Moses but rather due to the Moses; and in order to avoid raising The new branch of biblical criticism, fea- Moses. Only later would a pluralistic Redactor documents’ sanctity when unified by a charac- doubts on this score, I have clearly out- turing the Documentary Hypothesis, shook the come and compile these traditions, each indi- ter of theological similarity, Rabbeinu.xxxi As lined the principles on which my com- Jewish world and elicited a variety of re- vidually too sacred to completely disregard, Rosenzweig himself admits, this view regard- mentary is based.”xxxv sponses. These responses range from adoption into one book. ing the Torah is beyond the pale of normative Hoffmann then lists these principles: with modification, as in the case of Milgrom, Although this logic readily explains bla- Orthodoxy as Orthodoxy maintains the notion “The first principle is this: we believe that to the outward rejection espoused by Hoff- tant biblical contradictions, it is still at odds of strict Mosaic revelation. the whole Bible is true, holy, and of divine mann. Some Jews tried to reconcile faith with with traditional Orthodoxy. Even if one were While some Jews tried to adopt and adapt origin. That every word of the Torah was this new theory while others firmly stood their to adopt this position, several questions would the Documentary Hypothesis, others tried to inscribed by divine command is expressed ground. To me, though, it seems that the fun- still remain: Is there any proof that rules used destroy it. Perhaps the damental argument to justify the Oral Law, which we first see de- most famous Jewish “Rosenzweig: We identify him by the siglum used by criti- over the Documen- veloping in the Rabbinic era, were utilized be- counter-critic is Rabbi tary Hypothesis does forehand? Furthermore, Rabbinic Judaism David Zvi Hoffmann. cal scholarship for its assumed final redactor: R. But we not lie in the amalga- assumes that the Torah was indeed given in its Born in in fill out this R not as redactor but rabbenu.” mation of sources, but entirety to Moses; can one use the rules of the 1843 and trained by R. rather in the identity Oral Law to negate the explicit Rabbinic no- Moses Schick, he eventually made his way to in the principle Torah min of R. Biblical critics who view the Bible tion of the unity of the Written Law? R. Esriel Hildesheimer’s Rabbinerseminar HaShamayim… We must not presume to through the lens of Wellhausen’s theory pre- A different justification of the Torah’s di- (rabbinic seminary) where he studied both set ourselves up as critics of the author of sume that R is the unknown Redactor. People vinity in light of the Documentary Hypothesis Torah and Wissenschaft (i.e., Madda).xxxii a biblical text or doubt the truth of his such as Rosenzweig are more theologically is an appeal to the essential divine nature of the In order to explain the milieu that enabled statements or question the correctness of comfortable calling him Rabbeinu. However, documents, both as separate texts and as a lit- Hoffmann to become a renowned scholar and his teachings.”xxxvi to many other Jews, R is simply Ribbono shel erary whole. This argument was advanced by to show what institutions that combine Torah With statements such as these, Hoffmann arms Olam.xl the influential German Jewish philosopher and Madda have the capability of becoming, himself as the defender of the faith and Franz Rosenzweig in his letter to Rabbi Jacob we turn to a quick history of the Rabbinersem- marches into battle against Wellhausen’s the- Postscript: Rosenheim, a leader of the Orthodox Agudath inar. R. Esriel Hildesheimer founded the Rab- ory. This essay has dealt with only three ways Israel World Organization. The letter, dated binerseminar because of his fundamental Although the previous statements might of understanding the Documentary Hypothesis. April 21st, 1927, was part of an ongoing ex- belief that Orthodoxy must do more than sim- imply a myopic stance towards the study of Many more angles and possibilities remain. change between the two regarding the Buber- ply affirm the value of contemporary culture; biblical criticism, Hoffmann did not engage in What I will present now is a brief notation of Rosenzweig translation of the Bible.xxx it must take a leading role in it. He tried to ac- polemics or tirades. Rather, he calmly and log- other related and pivotal works that the inter- Rosenzweig claims that his disagreement complish this goal by synthesizing academic ically deconstructed parts of the Documentary ested reader is encouraged to read. The views

Volume III, Issue 3 www.kolhamevaser.com 15 Kol Hamevaser presented here are done little justice and it is tional thanks go to Shlomo Zuckier for his im- xvi J. Tigay, Empirical Models for Biblical Crit- Eine Auseinandersetzung mit Orthodoxie und highly recommended that one explore the pressive ability to twist my arm into writing for icism (: University of Pennsylva- Liberalismus” (The Unity of the Bible: An Ar- sources from which these views are culled. Kol Hamevaser. Last, but certainly not least, nia Press, 1985), p. 2. I would like to gument between Orthodoxy and Liberalism), Mordechai Breuer: Breuer essentially unspeakable recognition and thanks go to the personally thank Dr. Tigay for pointing me to in Zweistromland: Kleinere Schriften zu adopts a variation on the Documentary Hy- various professors at YU who have helped his book and introducing me to the letter of Glauben und Denken (Boston: Kluwer Aca- pothesis. However, instead of four different shape both my academic and religious devel- Franz Rosenzweig which appears later in this demic Publishers, 1984), pp. 831-835. For sources originating over the length of First and opment. Although it would be impossible to essay. English analysis, see Franz Rosenzweig, Alan Second Temple Judaism, the four sources are list all of the direct influences, and I am truly xvii E. Greenstein, “Formation of the Biblical Udoff, and Barbara Ellen Galli, Franz Rosen- really four “voices” of God which all origi- sorry if I mistakenly leave someone out, some Narrative Corpus,” AJS Review 15,1 (1990), p. zweig’s “The New Thinking” (Syracuse, NY: nated at Sinai. Breuer tries to eat his cake and of my teachers who deserve special recognition 164. Syracuse University Press, 1999), p. 183. Also have it, too, suggesting that we can maintain a with regards to the issue presented in this paper xviii Mishnah, Sanhedrin 10:1. see Franz Rosenzweig, “The Unity of the stylistic division of Torah but also attribute it are: Drs. Aster, Bernstein, Eichler, Koller, and xix For a possible reconciliation, see Marc Bible: A Position Paper vis-à-vis Orthodoxy entirely to Mosaic revelation. For further in- R. Wieder. Shapiro’s work, The Limits of Orthodox The- and Liberalism,” Scripture and Translation, ed. formation as well as critique, see his article in iii Bible study in the academic world began a ology: Maimonides’ Thirteen Principles Reap- Lawrence Rosenwald and Everett Fox (Bloom- the Orthodox Forum Series: R. Mordechai long time before the Wissenschaft des Juden- praised (Oxford: Littman Library of Jewish ington: Indiana University Press, 1994), p. 25, Breuer, “The Study of Bible and the Primacy tums movement with the scholarship of people Civilization, 2003). For further interesting and Franz Rosenzweig: Der Mensch und sein of the Fear of Heaven: Compatibility or Con- such as Jean Astruc. What I refer to here is the reading, see Menachem M. Kellner’s Must A Werk: Gesammelte Schriften, 4 vol. (Boston tradiction?” in R. Shalom Carmy (ed.), Modern systematic approach to unraveling the multiple Jew Believe Anything? (London; Portland, and The Hague: Martinus Nijhoff, 1974-1984), Scholarship in the Study of Torah: Contribu- layers of tradition present in the Bible. Oregon: Littman Library of Jewish Civiliza- in vol. 3, p. 834. tions and Limitations (Northvale, NJ: Jason iv If anyone is unconvinced of my proposed tion, 1999). xxxi A somewhat related reconciliation is the Aronson, 1996), pp. 159-180. See also the sub- definition or the fact that medieval exegetes xx This trend was first popularized by Yehezkel claim that the authors of the original biblical sequent response by Sid (Shnayer) Z. Leiman used various scholarly tools to understand Kaufmann in his magnum opus, The Religion texts were divinely inspired prophets. For more (pp. 181-187). Tanakh, please read almost any comment by of Israel, From Its Beginnings to the Babylon- on this, see James L. Kugel, How to Read the Umberto Cassuto: Cassuto lived during Ibn Ezra. ian Exile (: Bible: A Guide to Scripture, Then and Now the 19th century and was the chief rabbi of Italy. v E.g., Abraham’s and Isaac’s respective jour- Press, 1960). (New York: Free Press, 2007). (Emphasis on His work, The Documentary Hypothesis and neys to Gerar (Genesis 20 and 26). xxi H (Holiness Code) is the alleged literary the opening and concluding chapters.) the Composition of the Pentateuch (Hebrew, vi E.g., the shift of divine name from E-lohim source for the second half of Leviticus starting xxxii M. Shapiro, “Rabbi David Zevi Hoffmann Torat ha-Te’udot, 1941; English translation, to Lord/E-lohim from Genesis 1 to Genesis 2 from chapter 19. According to current scholar- on Torah and ‘Wissenschaft,’” The Torah u- 1961), was one of the earliest detailed criti- or internal divine name inconsistencies in the ship, H was written by a universalistic priestly Madda Journal 6 (1995-1996): 129-137. The cisms of Wellhausen’s theory. This book is Flood Narrative in Genesis 6-8. figure who wished to extend the sanctity of P following quotes by Hoffmann in his address highly recommended to any novice to biblical vii For example, consider the different and con- outward unto the general populace. Thus, are contained therein. criticism. flicting commandment of tithes: Leviticus moral laws are combined with and formulated xxxiii Genesis 9:27. Kenneth Kitchen: Kitchen is a reverent 27:30 has the farmer give tithes to God, Num- in a religious cast, giving them the weight of xxxiv Shapiro, p. 132. Christian Egyptologist who vigorously defends bers 18:21 gifts them to the Levites, and religious law, not just moral/ethical advice. xxxv David Zvi Hoffmann, Das Buch Leviticus: the traditional positions on the archeological Deuteronomy 14:23 says the farmer keeps This combats Wellhausen’s claim of dead le- Übersetz und Erklärt, 2 vol. (, 1905), in and historical issues surrounding the Bible. His them. galism because it shows that legalism is not ar- vol. 1, p. 5. Quoted in D. Ellenson and R. Ja- book, On the Reliability of the Old Testament viii Julius Wellhausen, Prolegomena to the His- tificial but indeed ethical. Furthermore, cobs, “Scholarship and Faith: David Hoffmann (Grand Rapids, Mich.: W.B. Eerdmans, 2003), tory of Ancient Israel (Edinburgh: Adam and legalism is integral to the triangular relation- and His Relationship to ‘Wissenschaft des Ju- provides an interesting read. Charles Black, 1885). ship between God, Man, and his fellow man. dentums’,” Modern Judaism 8,1 (1988): 27-40, Yehezkel Kaufmann: Kaufmann was an ix Or rather, according to him, the . For the supposed formation of the Holiness at p. 31. Israeli philosopher and Bible scholar. He was Wellhausen, among others, believed that the School and more about its doctrine and influ- xxxvi Ibid. one of the earliest to convincingly posit the really represents part of the ence on Rabbinic Judaism, see Israel Knohl, xxxvii Ibid., p. 32. early dating of P. His work, The Religion of Is- northern J source later incorporated into The Divine Symphony: The Bible’s Many xxxviii Shapiro, p. 135. This stance is similar to rael, From Its Beginnings to the Babylonian Deuteronomic history. Joshua is really the con- Voices (Philadelphia: The Jewish Publication the “Tsarikh Iyyun Gadol” (much examination Exile (Chicago: University of Chicago Press, clusion of the Pentateuch; the Pentateuch rep- Society, 2003), pp. 5-8, 63-69, 123-143. is required) position taken by some members 1960), is still one of the most seminal works resents the promises to enter the land, which xxii Prolegomena, pp. 71, 313. of the YU faculty with regard to these issues. on the Documentary Hypothesis and early are then fulfilled by Joshua. xxiii Adele Berlin and Marc Z. Brettler, “The xxxix Ibid., p. 32. Jewish history. x For example, the second Creation account Modern Study of Bible,” The Jewish Study xl This is not my unique formulation. I have (Genesis 2) is attributed to J precisely because Bible: Jewish Publication Society Tanakh heard this elsewhere but cannot remember AJ Berkovitz is a junior at YC majoring in of its emphasis on the God-human relationship. Translation (Oxford: Oxford University Press, where nor whom to attribute it to. I believe I Jewish Studies and is a believer in Torah min For those interested in an Orthodox/homiletic 2004), p. 2058. may have heard it in the “Dead Sea Scrolls” ha-Shamayim. perspective on the two Creation stories, see xxiv S. David Sperling, “Modern Jewish Inter- class with Dr. Bernstein last semester, but I am Rav Soloveitchik’s discussion of Adam the pretation,” The Jewish Study Bible, p. 1909. It not sure. first and Adam the second in The Lonely Man is no surprise that scholars such as of Faith (New York: Doubleday, 2006). Shechter called Higher-Criticism (i.e., the crit- i I specify Wellhausen because most of the re- xi Separating H from P, P is responsible for icism articulated by the Documentary Hypoth- sponses discussed in this paper are direct reac- most of Leviticus 1-18. esis) “Higher anti-Semitism.” tions to his formulation of the Documentary xii E.g., Genesis 1, parts of the Noah story, and xxv Special thanks to Dr. Shawn-Zelig Aster for Hypothesis. The contemporary academic the story of Avraham’s berit milah. pointing me to Milgrom. world has shifted away from Wellhausen’s xiii Exodus 25-31. xxvi J. Milgrom, Leviticus: A Book of Ritual and exact division of sources. For example, many xiv Scholars claim that ancient Israel were more Ethics: A Continental Commentary (Min- scholars do not maintain a strict division be- monolatry than monotheistic. In other words, neapolis: Fortress Press, 2004), p. 1. tween J and E. Nonetheless, there is almost Israel recognized the power and legitimacy of xxvii Menahot 29b. unilateral consensus in the Academy that the other gods but only worshiped God. For an in- xxviii Milgrom’s exact quote is: “Indeed, a case Torah is a work of composite authorship. Even teresting discussion of early Israel’s “monothe- can be mounted that all of the Torah’s codes though scholars do not maintain Wellhausen’s ism,” see Jon Levenson, Sinai & Zion: An are compilations of traditions comprising in- position in the strict sense, the idea and spirit Entry into the Jewish Bible (: terpretations and applications of Mosaic prin- of his scholarship still pervade academia today. Harper & Row, 1987), pp. 56-75. ciples.” Leviticus, p. 2. ii Special thanks go to Tali Aribt for help pre- xv For Wellhausen’s exact characterization of xxix “Halakhah le-Moshe mi-Sinai;” ibid., p. 3. editing this piece and for her many insightful all of these sources, read his introduction to xxx The following quotes are all from Rosen- comments including time management. Addi- Prolegomena. zweig’s letter found in “Die Einheit der Bibel: 16 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies

Volume III, Issue 3 www.kolhamevaser.com 17 Kol Hamevaser some Torah or learn a halakhah so that it does i not look like he is entering the beit midrash “le-tsorkho,” for his own personal needs.xiii Tsiluta ke-Yoma de-Istana: Considering all of this, the study of any type of secular knowledge without formal in- tent of fulfilling the commandments to love and fear God throughout the duration of the Creating Clarity in the Beit Midrash learning does not seem to belong in the beit BY: Ilana Gadish sions that conflict with traditional Jewish the beit midrash, making a conscious statement midrash, and would be considered instead “le- Thought. If, while exploring Academic Jewish that in his or her studying of theories and for- tsorkho.” Perhaps this does not happen in a Studies, one encounters texts and scholarship mulae of the secular subject he or she will be typical “beis medresh.” However, it is not un- n the Talmud Bavli, Tractate Megillah 28b, that are in dissonance with traditional under- furthering his or her yir’at Shamayim. common to find students at Stern scattered Ravina and Rav Ada bar Matna ask Rava a standings of Tanakh narratives, or that contra- If secular learning is theoretically con- throughout the beit midrash studying Biology Iquestion. In the midst of their inquiry, rain dict the corpus of halakhic literature that so doned in the beit midrash, then those who be- notes, memorizing dates for their upcoming begins to pour down upon them, and they pro- defines not only limmud Torah but the frame- lieve that the engagement with Madda in History exam, having an Organic Chemistry ceed to enter the beit keneset. The Gemara ex- work that the observant Jew holds so essential general has the effect of increasing one’s yir’at “havruta” or writing English papers. The other plains that they entered the beit keneset not to to his Judaism, then Academic Jewish Studies Shamayim could argue that a person could sit day I sat down at my usual table in the beit find shelter from the rain, “ella mishum di-she- presumably should not be included in the down any time, without premeditative thoughts midrash, and immediately became distracted ma’ata ba’aya tsiluta ke-yoma de-Istana, framework of talmud Torah. of yir’at Shamayim or ahavat Hashem, and by medieval paintings of Jesus and the cruci- rather because teachings require clarity like a However, if one is considering the pursuit study their History notes or Biology notes in fixion and other artwork being flashed before day when the North Wind is blowing.” The of Jewish scholarship as an extension of tal- the beit midrash. Therefore, according to them, my eyes as someone at the table across from Beit Midrash is the place where Torah study mud Torah, then there should definitely be since their Madda learning goes hand in hand me was studying Art History. Another time, my finds shelter, where the mind finds the lucidity room to study such texts in the beit midrash. with their Torah learning, they should be able havruta and I were once asked by a fellow stu- of a blue-skied day, crisp and cloudless. Thus, Some question the relevance of academic Jew- to learn it without hesitation in the beit dent to lower our voices as we argued over a as students in the Beit Midrash we have the ish scholarship to practical halakhic obser- midrash. This relationship seems too indirect. sugya (loudly, I will admit). She wanted to power to create and transform this clarity, gen- vance. Others point out that Academic Jewish Just because one feels in general that their en- study – her Psych notes.xiv erating an atmosphere that cultivates limmud Studies were traditionally not a part of talmud gagement with secular studies throughout their For those of you who want to come to the Torah. Torah. Dr. Bernstein points out that academic life leads them to a greater appreciation of Beit Midrash because you wish to be there “en- The Shulhan Arukh begins its elucidation Jewish Studies are less “classically recogniza- God’s universe does not mean that it is appro- gaging directly in Divine service while study- of laws pertaining to Kedushat Battei Kene- ble”v as talmud Torah. Some might say this is priate to casually study Madda in the beit ing science”xv and other Madda topics, siyyot u-Battei Midrashot with the statement, reason enough to exclude Academic Jewish midrash. ashreikhem (praised be you). But those of you “Ein nohagin ba-hem kalut rosh, one should Studies from the beit midrash. I would like to It is understandable that a student who is who are entering the Beit Midrash to study not conduct themselves with light-headed- posit that if limmud Torah is, as Dr. Bernstein consciously deciding to fulfill the mitsvah of your notes because you like it better there than ness.”ii The beit midrash, or house of study, is puts it, their “ultimate impetus,”vi then the beit loving God by delving into the intricacies of the library, consider the ramifications. Realize a place of seriousness and, as indicated by the midrash can definitely be a place where one science or the like would like to fulfill this that you affect the atmosphere. The parameters title of the siman (“Kedushat Beit ha-Kene- could study texts of Jewish scholarship that are mitsvah within the beit midrash, a place that of the Beit Midrash change and there is a risk set”), a place of kedushah. Putting aside the not part of the “‘canonical’ curriculum” of the has a certain level of kedushah. That being that the Beit Midrash becomes a study hall ways in which one should conduct him/herself beit midrash.vii said, one must be honest when discerning be- “For those of you who want to come to the beit midrash because you wish to be there “engaging directly in Divine service while studying science” and other Madda topics, ashreikhem (praised be you). But those of you who are entering the beit midrash to study your notes because you like it better there than the library, consider the ramifications.”

in a beit midrash, perhaps the more important While the answer to the question of tween this type of study mentioned above and rather than a place of Torah learning, where, as question is: What should be studied in the beit whether Academic Jewish Studies can be the study of secular subjects in general. Con- R. Soloveitchik puts it, one “merits commun- midrash? Can texts under the category of Aca- learned in the beit midrash is vague and incon- sidering the halakhic status of kedushah that is ion with the Giver of the Torah.”xvi Consider demic Jewish Studies be learned there? As clusive, the answer concerning secular studies ascribed to the beit midrash, one should be the Rav’s poetic description in “Ahavat ha- “Torah u-Maddaites,” do we believe that being learned there initially seems to be a de- mindful of the effect that bringing secular Torah” to describe the experience of limmud Madda can be studied there? These questions finitive “no.” However, it would be dishonest study there has on the atmosphere. Conse- Torah: lead to more complex dilemmas about the na- to leave alternative answers unexplored. quently, Madda study that does not fall under “Myriads of black letters, into which have ture of Torah u-Madda and the parameters of While discussions about the nature of R. Schiller’s category of Madda as a fulfill- been gathered reams of laws, explana- talmud Torah. This article cannot possibly en- Torah u-Madda are complex in nature and are ment of a mitsvah might not be appropriate for tions, questions, problems, concepts and compass the full scope of these related topics, not the main topic here, they are still very rel- the beit midrash. measures, descend from the cold and but it is an attempt to begin the exploration of evant to the second question at hand. In a clar- The beit midrash is seen as the center of placid intellect which calmly rests on its the nuances of what should find itself being ification and defenseviii of R. Dr. Norman Torah study, where even if one does not know subtle abstractions and its systematic studied in the beit midrash. Lamm’s work , R. Mayer how to learn, there is value even in coming to frameworks, to the heart full of trembling, In an article discussing the complicated Schiller discusses whether or not Madda, the just listen to somebody else expound upon fear and yearning, and turn into sparks of nature of being an Orthodox Jewish scholar, study of secular topics, has “‘intrinsic religious Torah. Oftentimes, the beit midrash is equated the flame of a great experience which Dr. Moshe J. Bernstein addresses students who value.’”ix Involvement in secular studies, ex- with a beit keneset,xii a house of gathering or sweeps man to his Creator.”xvii attend institutions that pursue Academic Jew- plains R. Schiller, can either be seen as an en- prayer. The prohibition of making a beit kene- The four walls of the beit midrash allow these ish Studies “within an avowedly traditional en- abler of serving God, in that it may “yield a set into a shortcut, “ein osin oto kappandarya,” sparks to fly; the beit midrash is where this vironment.”iii For the Orthodox Jew in a personality now more receptive to Divine rev- found in the Talmud Bavli in Tractate Megillah “flame of a great experience” is supposed to be traditional educational institution, he says, ac- erence in the future,”x or it can be a mitsvah in 28a, can be seen as a prohibition against mak- kindled. We must enter the beit midrash with ademic Jewish scholarship is “a natural out- and of itself. R. Schiller posits that in regards ing a beit keneset into something you derive reverence, and with the appropriate mindset to growth of talmud Torah” and is a to Madda, “the requisite emotions of fear and personal benefit from without going there for cultivate the transformative experience of lim- “development of commitment to yahadut.”iv love of God and attachment to Him produced its intended purpose. In the case of a beit ke- mud Torah that finds its home there. This notwithstanding, academic scholarship re- during or following this study are themselves neset the intended purpose is prayer, and in our quires the application of secular methods that the fulfillment of mitzvoth.”xi The act of study- case of a beit midrash, it is learning Torah. If oftentimes pay less attention to the aspects of ing secular texts no longer becomes something we allow someone whose worldview is that of Ilana Gadish is a junior at SCW majoring the text itself that traditional Jewish study val- secondary that enables avodat Hashem but is Torah u-Madda to use the beit midrash as a in Biology and Jewish Studies and is a Staff ues. As a result, can Academic Jewish Studies rather the fulfillment of God’s command to the study hall before secular exams, we are allow- Writer for Kol Hamevaser. still be considered talmud Torah? Jewish people to love and fear Him. ing people to derive benefit from it without a Furthermore, Dr. Bernstein notes that ex- In light of the possibility that secular stud- direct and deliberate connection to Torah. In aminations of Jewish texts that utilize outside ies are themselves mitsvot, one could say that fact, the Shulhan Arukh says that if one is en- i Literally, “the clarity like a day of North methods of scholarship often lead to conclu- there is room to study one’s Physics notes in tering to find a person there, he should read Wind;” Megillah 28b.

18 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies ii Shulhan Arukh, Orah Hayyim 151:1. iii Moshe J. Bernstein, “The Orthodox Jewish Scholar and Jewish Scholarship: Duties and Dilemmas,” The Torah U-Madda Journal 3 Bible Study: Interpretation and Experience (1991-1992): 8-36. iv Ibid., p. 9. BY: Ori Kanefsky It is this theory, this description of read- guided by a belief in multiple interpretations v Ibid., p. 14. ing, that leads me to feel uncomfortable with and rely upon the possibility of numerous read- vi Ibid. the study of the Bible through the prism of its ings of any given verse or story as a founda- vii Ibid., p. 15. magine, if you will, the following scenario. Ancient Near Eastern context: reading is not tional principle. Often, a single exegete will viii Mayer Schiller, “Torah Umadda and The A student, let us call him Aaron, enrolls in meant to be a decoding process, but a creative himself offer multiple interpretations of a sin- Jewish Observer Critique: Towards a Clarifi- a Bible course at Yeshiva College. In this one. Of course, familiarity with the Ancient gle passage. Similarly, when we study these cation of the Issues,” The Torah U-Madda I particular section, the professor expects each Near East may contribute greatly to the inter- commentators in relation to one another, we Journal 6 (1995-1996): 58-90. R. Mayer student to come to class having read and hav- pretation of the Bible. Such knowledge may most often do not conclude, for example, that Schiller responds to the claim of R. Yonasan ing given considerable thought to the assigned shed tremendous light upon words, phrases, we must dismiss Rashi’s understanding in light Rosenblum, who says in his critique of R. Lamm’s book, Torah Umadda: The Encounter passages. A passionate and enthusiastic stu- and, sometimes, whole stories. It seems that of Ramban’s challenge. Rather, we recognize of Religious Learning and Worldly Knowledge dent, Aaron naturally assumes the task at hand some words and phrases can only be inter- the complexity of the text, embrace the neces- in the Jewish Tradition (Northvale, N.J.: Jason with excitement, anticipating the great satisfac- preted accurately with the historical context in sity of its many readings, and attempt to com- Aronson, 1990), that R. Lamm “invests secular tion of thorough preparation. He reads and re- focus. But the moment that this becomes a prehend the various perspectives that guide studies with intrinsic religious value” and that reads, scribbles notes in the margin, underlines defining method of Bible study, once the prac- each. this leads to a blurring of the distinction be- various words and phrases, draws arrows be- tice of Bible study has been turned into nothing This does not imply that any and every in- tween Madda and Torah. This is all discussed tween one section and another. He notices and more than detective’s work, something has terpretation is valid. Of course, one must abide in R. Schiller’s article cited above, and is ex- analyzes. He observes, discovers, and even gone terribly wrong. by certain guidelines and take advantage of plained here for clarification purposes only. creates meaning in the sacred text that lies In the first place, I am particularly uncom- particular tools when reading. Furthermore, The citation for R. Rosenblum’s article, which open before him. With the beaming counte- fortable with the treatment of an Ancient Near studying the Ancient Near East may very well is quoted in R. Schiller’s article, can be found nance of an artist who smiles upon completing Eastern approach as the only legitimate or cor- be one of these tools that one should rely upon. below. a masterpiece, Aaron practically skips to class rect mode of interpretation. This might be Nevertheless, by accepting and engaging in an ix Yonason Rosenblum, “‘Torah Umadda:’ A eager to share his own insights and to learn stated explicitly, or, more frequently, implied approach to Bible study that lauds the multi- Citique of Rabbi Dr. Norman Lamm’s Book and its Approach to Torah Study and the Pur- those of his professor and peers. in a lecture by a professor’s presentation of an plicity of interpretation, we acknowledge the suit of Secular Knowledge,” The Jewish Ob- But something goes terribly wrong. No, historical interpretation in the absence of any important and creative role of the reader. server 25:2 (March 1992): 27-40. Source taken nothing has happened to Aaron. He arrives in other possibility. Of course the emphasis on the As I alluded to above, beyond the question of directly from R. Schiller’s article. class safely, finds a seat in the front row, and active participation of the reader in the creation multiple interpretations, I am also concerned x R. Schiller, p. 63. even locates a vacant electrical outlet with of meaning challenges the possibility of only with the reduction of Bible study into detec- xi Ibid. which he can power his laptop. The professor a single interpretation. In his introduction to his tive’s work. Readers must not only uncover xii Shulhan Arukh 151:1. is present, as are the students, and Aaron awaits commentary on the Torah, Netsiv also chal- meanings but create them. When study of the xiii Shulhan Arukh 151:1. the lecture’s commencement. The professor lenges such a notion, as he writes: Bible becomes no more than the piecing to- xiv In general, I do not think that these isolated takes a sip of water, clears his throat, and be- “Just like a wise person cannot possibly gether of a puzzle, the search for relationships events in addition to otherwise non-intrusive gins: “Let me share with you some history of claim with certainty that he has discov- between the text and its historical culture, then secular learning that goes on in the beit the Ancient Near East…” A it is clear that we have failed midrash are a function of ideological decisions grimace of frustration and “When the study of the Bible becomes no more as readers. to purposefully study secular texts or materials disappointment passes over This potential failure as in order to be consciously fulfilling mitsvot. I than the piecing together of a puzzle, the search for Aaron’s face. “Not again,” readers becomes much think it is a result of the fact that the Eisenberg relationships between the text and its historical cul- Beit Midrash in the Stern building is comfort- he moans to himself, “not greater in light of another as- able, airy, well lit, and has a very enjoyable again.” ture, then it is clear that we have failed as readers.” pect of reader-response criti- ambiance. In contrast, the library at Stern lacks Of all the issues that a cism. In addition to an inviting atmosphere. Many feel that it in- student in this position might be wrestling ered all the secrets of the universe…so highlighting the reader who creates meaning, duces feelings of claustrophobia – besides the with, Aaron’s reaction stems from his belief in too, one who investigates the nature of the this literary theory studies the way in which the fact that during midterms and finals there is the truth and importance of reader-response Torah cannot possibly claim that he has readers themselves are affected by their read- simply not enough space to accommodate criticism. It is from this perspective that I arrived at every possible interpretation. ing. In “Phenomenology of Reading,” literary those who want a quiet place to study, and would like to question the reliance upon And even with respect to that which he critic Georges Poulet explores this effect with therefore go to the Beit Midrash instead. Quite knowledge of Ancient Near Eastern culture in has explained, there is no proof that he has an unforgettable depiction of the reading expe- generally, the solution lies in technicalities of our study of the Bible. aligned himself with the truth of Torah.”ii rience. He develops the following idea: space in this specific case, not in an ideological Reader-response criticism is a particular At this point, one may continue with such “The extraordinary fact in the case of a shift in how one thinks about Torah u-Madda. collection of ideas and perspectives that arises a line of thought in one of two directions. One book is the falling away of the barriers be- xv R. Schiller, p. 63. from the world of literary theory. This group may either conclude that there is in fact only tween you and it. You are inside it; it is in- xvi R. Joseph B. Soloveitchik, “Al Ahavat ha- of ideas studies the experience and role of the one correct interpretation and although one can side you; there is no longer either outside Torah u-Ge’ulat Nefesh ha-Dor,” in Moshe Krone (ed.), Divrei Hashkafah (Jerusalem: reader in the complex relationship between never be sure of having discovered it, one must or inside… The book is no longer a mate- World Zionist Organization, 1992), pp. 410- reader and text. Whereas some literary critics always search for it. Alternatively, one may rial reality. It has become a series of 411. emphasize the self-sufficiency of texts, their conclude that there exist multiple legitimate in- words, of images, of ideas which in their xvii R. Ronnie Ziegler, “Introduction to the Phi- possession of all meaning that must simply be terpretations. Belief in the importance and ne- turn begin to exist. And where is this new losophy of Rav Soloveitchik, Lecture #12: In- discovered by their readers, reader-response cessity of reader creativity certainly translates existence?... There is only one place left tellect and Experience,” The Israel Koschitzky critics argue that readers themselves create the into belief in a multiplicity of interpretations. for this new existence: [your] innermost Virtual Beit Midrash. Available at: http://www meaning of texts and, in turn, create the texts But one need not rely upon literary criticism to self… [You are] on loan to another, and .vbm-torah.org/archive/rav/rav12.htm. themselves. As literary theorist Stanley Fish arrive at this notion. This is precisely the nov- this other thinks, feels, suffers, and acts puts it, “Skilled reading…is a matter of know- elty and contribution of the idea of shiv’im within [you].”iii ing how to produce what can thereafter be said panim la-Torah, the “seventy faces of the Poulet argues that when individuals read, the to be there. Interpretation is not the art of con- Torah.” Rabbinic scholarship holds dear the text and readers merge in the sense that the text struing but the art of constructing. Interpreters possibility of multiple interpretations. We begins to exist within its readers. This results do not decode poems; they make them.”i We might understand such a belief on the part of in a transformation of self through which one might reflect upon the way in which this type the Rabbis as their promotion of and insistence experiences the world through the text. of theory relates to our understanding of Bible on the creative role of the reader of Torah. It is this type of reading, this transforma- study. Similarly, Biblical exegetes are usually tion of self, this aspiration for the text of the

Volume III, Issue 3 www.kolhamevaser.com 19 Kol Hamevaser Bible to literally exist within oneself, that I think must characterize our study of the Bible. Perhaps herein, then, lies the greatest threat of Religious Authenticity and Historical Consciousness focusing on a historical contextual approach to Bible study. If we study the Bible as detectives, BY: Eli Putterman aspect of a broader picture, which can be de- were primarily cosmetic; its more fundamental rather than as readers who create meaning and scribed simply as the search for religious au- deviations from tradition, initially – such as its whom the text invades and transforms, then thenticity in the face of the historico-critical weakening and later rejection of the concept perhaps we refuse the greatest invitation that he articles in this issue, understandably, consciousness engendered by Academic Jew- of Jewish nationhood and its derogation of rit- Bible study extends to us, the invitation of per- take a positive attitude towards the rise ish Studies. I would like, in the remainder of ual – were based on philosophical, rather than sonal impact and experience. Tof the academic study of Judaism and this article, to redirect the scope of the discus- historical considerations (a discussion of these I highlight the threat of an Ancient Near Jewish texts. After all, it is a cornerstone of sion towards the broader question and offer an would take us far beyond the scope of this ar- Eastern approach to Bible study, but only as an Modern Orthodox thought that the search for analytic-historical exploration of a number of ticle). However, second-generation Reform- example, as a model from which we might truth constitutes a major religious value, and Jewish responses, and, after this lengthy de- ers, led by Abraham Geiger, insisted that the learn general principles. This particular case of any methodology aiding in this endeavor, cer- tour, to return, with the benefit of a hopefully practice of historical criticism and the assimi- the Ancient Near East encourages us to ques- tainly when it is our own heritage whose un- broader perspective, to the question of Modern lation of its results lie at the foundation of the tion not only its own authority, but to challenge derstanding will be enhanced, should be Orthodoxy’s engagement with Academic Jew- Reform Movement, implying that every tradi- the authority of any single interpretation we supported. This value is perceived to override ish Studies. tionally sacred Jewish text should be seen as encounter. Furthermore, it points out a ten- the possibility of the loss of faith which may The first spectrum along which these re- a human construct. The Conservative Move- dency that plagues many readers of all kinds result from such study due to the fact that the sponses fall must be the stance that each takes ment, in its earliest incarnation as the “Posi- of texts: an obsession with the question of assumptions and conclusions of academic with regard to critical scholarship and its re- tive-Historical school” of Zechariah Frankel, meaning: “What does this text mean?” “What scholarship at times clash with the principles sults. Three main approaches present them- rejected biblical criticism but held that Rab- facts, what information, what ideas does this of Jewish faith.i This, of course, is not a uni- selves. The “rejectionist” position denies the binic texts were fair game for critical method- text embody?” Or, a slightly more cynical for- versally accepted position; many in circles validity of the academic enterprise and cer- ology.ix Later, itself mulation, but equally common: “What is the which lean rightwards of our own completely tainly of its criticism of the tenets of Jewish came to embrace the conclusions of academic point of this text?” Of course, we should be in- reject many, if not all, forms of secular study religion. This position is commonly identified Jewish scholarship in all areas. terested in studying and discovering the em- on account of the fact that it leads to the denial with the Haredi camp, which ascribes little to In this climate, every element of Jewish bedded message of a text. First, however, we of beliefs required, in their opinion, of the Or- no legitimacy whatsoever to secular study. tradition whose divine source was denied had must remember to speak of multiple meanings, thodox Jew. However, it must be noted that R. Joseph B. to be provided with a new basis to justify its rather than the meaning. And, then, we must Another issue, of somewhat lower profile Soloveitchik adopted it as well. The Rav be- continued existence or simply fall by the way- subject the question of “objective” meaning to but, in my view, of no less importance, con- lieved that the divinely given (or influenced) side. For the Reformers, having stripped law the subjective realm: what does this text mean cerns the danger not in the propositional but texts and divinely guided history of Judaism and text of their divinity and hence binding na- to me? How does it challenge my preconceived in the attitudinal realm: the inability, at first notions? What kind of experience does it lend glance, of the basic religious consciousness of “Some of the more sophisticated critiques of the Modern me as I read it? How does it affect and trans- reverence for and trust in tradition, commonly form me? These are the questions that must dubbed yir’at Shamayim, to coexist with the Orthodox approach are based on this dissonance: they guide Bible study, as well as all reading that critical eye required for the objective exami- claim that the value of instilling yir’at Shamayim we undertake. Let us remember always that our nation of a text or historical event. Some of the purpose is not to decode the Bible, but to read more sophisticated critiques of the Modern supersedes that of historical accuracy.” the Bible, in the most participatory and trans- Orthodox approach are based on this disso- formative sense of the word. nance: they claim that the value of instilling are inimical to the methodology of historiciza- ture, ultimate religious meaning was located yir’at Shamayim supersedes that of historical tion practiced by scholarship, whose cate- in the ethical foundations of Judaism, which accuracy.ii The Modern Orthodox response to gories and constructs are only applicable to were of eternal validity – a conception thor- Ori Kanefsky is a junior at YC majoring this contention is two-pronged, attempting human phenomena.vi oughly in line with Enlightenment notions of in English and is a Staff Writer for Kol both to undercut its basis by minimizing the The rejectionist does not feel a crisis of “natural religion,” which found (according to Hamevaser. discord between critical study and yir’at authenticity. For him, the tradition he vener- the Reformers) its precedent in the Judaism of Shamayim, on the one hand, and, on the other, ates, and the obligations it sets for him, have the prophets. Reform leaders differed on the to argue that in certain cases, the kind of yir’at their source in none other than God Himself; continued value of religious ritual, with some Shamayim assumed by the critique to be valu- divine approbation is written into every text in arguing it was extraneous to modern religion i Stanley Fish, “How to Recognize a Poem able is, in fact, harmful. In general, the second his library. The sum total of his heritage has and others, such as Geiger, finding value in rit- when You See One,” The Critical Tradition: argument is usually deployed against the been transmitted faithfully and without error ual where it could be given a meaning suitable Classic Texts and Contemporary Trends, ed. monochromatic, triumphalist view of history since its divine revelation at Sinai.vii (This is to the modern temper; however, what was cer- David H. Richter (Boston: Bedford/St. Mar- expressed in Haredi historiographyiii and Bible no mere idealization; many Haredim are com- tainly abandoned forever was its divine origin, tin’s, 2007), pp. 1023-1030, at p. 1025. I thank study,iv while the first aims to justify Modern pletely unaware, for example, that such an in- and hence its binding force. Reform generally my teacher, Dr. Adam Newton, for introducing Orthodoxy’s own engagement with Academic novation as the prohibition of eating legumes viewed the textual heritage of Judaism as a me to this source, as well as to the work of Jewish Studies.v However, Modern Orthodox on Passover is of late origin or that the repository of ideas built around the central Poulet. ii discussions of the issue either take for granted Sephardic community does not observe this core of ethical monotheism; the individual Jew Introduction to Netsiv’s Ha’mek Davar, sec- viii tion 5. or explicitly demand of the aspiring student of custom. ) With this assurance of divinely was free to appropriate or set aside these pe- iii Georges Poulet, “Phenomenology of Read- critical scholarship a certain level of yir’at guaranteed validity, no further justification for ripheral values as he wished in the service of x ing,” New Literary History 1,1 (October 1969): Shamayim, understood as existential commit- his way of life is needed or desired. the greater value. 53-68, at pp. 54-57. ment to Jewish faith. This prerequisite, of The second, “accommodationist,” ap- Early Conservative Jews, who affirmed course, constitutes the only barrier to his or her proach takes the claims of historical criticism the continued validity of Halakhah, derived its acceptance of the heretical conclusions of Ac- as given and requires that any religious state- authenticity just as the traditionalist did: from ademic Jewish Studies. ments one makes be in alignment with these Sinaitic Revelation. However, their partial ac- None of this, of course, is news; in one claims; those which are not must be discarded. quiescence to historical criticism created a way or another, walking into many of the Jew- This, of course, was the approach introduced problem: if only biblical norms retained the di- ish Studies courses at YU, and certainly a by the Wissenschaft des Judentums school and vinely given validity ascribed to them by tra- much greater proportion thereof at most other upon which were based the Reform and Con- dition, while post-biblical Halakhah was to be institutions, immediately confronts the Mod- servative Movements. seen as the product of human hands, what ern Orthodox student with this difficulty. At first, Reform was a mainly social mandated continued observance of Rabbinic However, this issue is only the most prominent movement whose innovations in Jewish life precepts? Frankel answered that authenticity

20 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies and even Revelation inhered in the collective ture requires such a literary form.xiv R. Kook mediately leads to difficulties: what in the tra- methodology, not only tendentious but con- religious consciousness of the Jewish commu- himself applied his approach to Darwinian ditional viewpoint is extraneous and what is sciously so, is ipso facto valid? The defenders nity, and that the essential purpose of halakhic theory, adopting the scientific account of the fundamental? Certainly, many segments of the of this position argue that they are faithful to development is to respond to the religious descent of man but negating the philosophy Orthodox community would consider anyone meta-halakhic principles – which, rather than needs of Kelal Yisrael. Thus, Halakhah ex- built upon Evolutionary Theory in his day who abandoned a literal reading of the Torah slavishness to earlier opinions, grant religious presses the will of the Jewish community – known as social Darwinism. R. Kook con- a heretic,xviii but Modern Orthodox Jews, of authenticity – but their opponents counter that and from this it draws its binding force.xi tended, in contrast to many who saw Darwin- course, would not. What, then, resulted in the it is modern, not halakhic, values to which Later developments in Conservative the- ism as threatening to religious faith, that hostile reception to Ross’s views?xix they are loyal.xxiv ology, beginning with the movement’s accept- evolution matches the Judaic conception of a Ross answers that Orthodoxy prefers to Finally, as for Jewish history, most Mod- ance of the Documentary Hypothesis, universe continually developing towards its shy away from confronting theological issues ern Orthodox Jews can comfortably accom- historicized biblical norms as well. Conserva- ideal state.xv having the potential to lead to a changed un- modate a critical view of Jews of this tive Jews maintained a belief in an original This approach is not limited to Ortho- derstanding of the foundations of Judaism.xx generation or previous ones without suffering Revelation, but one whose content is accessi- doxy. First, the argument may certainly be Her critics would likely agree with this con- much loss of sleep; the Modern Orthodox un- ble only as refracted through the different bib- made that the response of Conservative Ju- tention, although they would argue that it is derstanding of religious authenticity does not lical documents, written centuries later. daism to historical criticism, at least with re- not simply a psychological fear of the new require that the bearers of the tradition it sub- scribes to be anything other than human. “In peeling away the stamp of divinity affixed by traditional Judaism to sacred texts, the So much for the historical survey. I would adherents of the accomodationist approach deprived themselves of the most natural like to conclude by returning to the opening discussion and proceeding from there to a less source of religious authenticity.” detached analysis of the Modern Orthodox po- sition on Academic Jewish Studies and their Nevertheless, they were able to continue to gard to post-biblical texts, represents an which animates them but rather the conviction effect on religious authenticity. Without ques- profess a theory of binding Halakhah – which, example of R. Kook’s approach rather than a that such theological change is illegitimate; tion, Modern Orthodoxy sees truth and the as we have seen, is intimately connected to the meek acquiescence to academic consensus. Orthodox theology is limited by the bound- search for it as a sine qua non for religious au- search for authenticity – despite the near-total Stripping Halakhah of its claim of Sinaitic ori- aries of what previous generations held was thenticity; thus it must reject out of hand the collapse of the divine foundations of the struc- gin and then arguing that precisely in its his- acceptable. I would merely add the note that suggestion to simply ignore academic schol- ture of Judaism, by virtue of Frankel’s princi- torical conditioning – its response to the will this claim ultimately derives from the belief arship in the name of yir’at Shamayim or any- ple of the revelatory character of communal of the Jewish community – can the Halakhah’s that religious authenticity simply cannot be thing else. However, the acceptance of will.xii divine character be located, is a theological maintained without some notion of what con- traditional beliefs is also, almost reflexively, Thus, in peeling away the stamp of divin- maneuver more than worthy of R. Kook. R. stitutes acceptable theology. Orthodoxy con- affirmed as a nonnegotiable requirement of an ity affixed by traditional Judaism to sacred Kook himself, in some of his writings, es- tends that an innovated theology without basis authentic Judaism. When these values clash, it texts, the adherents of the accomodationist ap- pouses a similar conception of Halakhah as di- in tradition cannot possibly be considered au- is revealed that, for Modern Orthodoxy, it is proach deprived themselves of the most natu- vinely guided human creation, though with no thentic; Ross, arguing from a postmodernist the second criterion which prevails; uncom- ral source of religious authenticity. The overt connection to Wissenschaft.xvi vantage point, sees the very concept of an ob- promising intellectual honesty must yield (or Reformers located divine inspiration in the R. Kook’s approach of attempting to in- jective “authenticity” as outdated.xxi have yielded) to faith.xxv This position is logi- ethical precepts of Judaism, and simultane- corporate heterodox claims into a religious The contemporary consensus Modern Or- cally prior to the three strategies discussed ously affirmed the Enlightenment idea that in- framework is not without its problems. One thodox position is an amalgam of all three po- above, though it only becomes relevant when dividual autonomy is itself valuable. For the notable contemporary example of a conscious sitions. With respect to biblical criticism, the they fail and the scholarly argument proves too Conservatives, the divine will as manifested attempt to utilize this approach, which has not majority of Modern Orthodox thinkers simply strong to simply dismiss, too damaging to ac- in Keneset Yisrael replaced divine Revelation gained currency in centrist Modern Orthodox reject it, with the exception of the school of R. commodate, and too unequivocal to reinterpret in Rabbinic, and later biblical, texts. Later circles, is the feminist critique of Orthodoxy Mordechai Breuer, as mentioned; in any case, in a manner compatible with Orthodoxy. non-Orthodox thinkers continued along these advanced by .xvii Ross argues that the fulfillment of biblical commandments re- While Modern Orthodoxy’s primary der- lines, with each finding religious authenticity the sum total of Jewish heritage – from con- quires no more justification for its authenticity ivation of religious authenticity remains an af- in some combination of freely chosen individ- temporary Halakhah to the Torah itself – man- than a belief in those commandments’ divine firmation of the divine origin of its praxis, its ual initiative and divine approval. ifests a pervasive androcentric bias which she origin. ultimate justification for this claim lies outside The final approach, which owes its slo- sees as problematic in the face of modern egal- Opinion is divided on the view of post- the domain of the rational. For the intellectu- gan as well as much of its development to R. itarianism. Her “cumulativist” solution views biblical Halakhah. Some maintain the tradi- ally honest Modern Orthodox Jew, a sense of Kook, shares with the second the acceptance the Torah as an effort to commit divine Reve- tional view of the Talmudist or decisor as religious authenticity is possible only if it was of the “scientific” conclusions of scholarship lation to writing necessarily limited by its applying objective reasoning to determine the present to begin with. The engagement with but differs with regard to their “philosophical” “cultural-linguistic context,” and later cultural Halakhah, and hence, the divine will. Though Academic Jewish Studies only exposes this implications. In what R. Kook termed “build- and religious developments, including femi- disagreements may arise, the ultimate criterion fundamental circularity in the religious con- ing the palace of Torah above it (heresy),”xiii nism, as advances in the human understanding for the validity of a ruling is the disinterested sciousness of the Modern Orthodox. It can this approach takes scholarly data whose stan- of the divine voice. application of halakhic methodology.xxii Others thus well be understood why yir’at Shamayim dard, academic interpretation conflicts with This example illustrates well the draw- accept the academic view of Halakhah as a must be a prerequisite for such study; without Jewish belief and constructs an alternative in- back inherent in R. Kook’s approach. When- human construct not immune to the influence it, no barrier, intellectual or religious, stands terpretation which resolves the conflict with- out denying the data. The crucial point here is “A Modern Orthodox approach should be based on synthesis, not cognitive dissonance; that, unlike apologetics, this approach accepts the validity of academic methodology rather however vital the tsarikh iyyun gadol may be as a temporary measure, it cannot forever than attempting to undermine it. serve as plaster for holes in the foundations of Modern Orthodoxy.” This point will become clearer through some examples. Perhaps the best-known ex- emplar of the third approach is R. Mordechai ever one innovates a position compatible with of sociological and historical factors, but in the way of apostasy. Breuer, whose innovative method of Tanakh academic scholarship, one necessarily for- maintain that some combination of divine di- But this status quo is difficult to uphold. study accepts the conclusion of biblical critics sakes the commonly held, traditionalist view- rection and ex post facto ratification is con- We engage in Academic Jewish Studies with that the Pentateuch is written from several point – for R. Kook, of the direct Creation ferred on the halakhic system nonetheless.xxiii an objective of searching for truth, but when contradictory perspectives but asserts that implied by a literal reading of Genesis; for R. This, however, creates a problem of authentic- we encounter a conflict with our religious pre- these are the product not of multiple human Breuer, of a Torah which speaks in one voice ity, especially among those who advocate ha- suppositions, we maintain that the methodol- hands, but the reflection of a single divine – but nevertheless maintains fealty to the fun- lakhic change based on this understanding: is ogy which yields the heretical result must be truth whose complexity and multifaceted na- damentals of Jewish belief. However, this im- it reasonable that any application of halakhic flawed, though we may not be able to say how.

Volume III, Issue 3 www.kolhamevaser.com 21 Kol Hamevaser This places us in a somewhat uncomfortable (Northvale, NJ: Jason Aronson, 1997), pp. that Conservative positions on Revelation are Further note that this dispute plays out at the position: are we to maintain that scholarly 277-286, esp. pp. 284-286. by no means uniform, as can be seen from the level of “second-order” authenticity: that is, methodology is presumed valid (for otherwise ii E.g., R. Shimon Schwab, Selected Writings: Conservative Movement’s 1988 statement of the question of what range of theologies one we would not make use of it at all) except A Collection of Addresses and Essays on principles, Emet Ve’Emunah (available at: may adopt in order to grant (“first-order”) au- when its findings do not conform to our as- Hashkafah, Jewish History and Contemporary http://www.icsresources.org/content/prima- thenticity to one’s religious praxis. Of course, sumptions, with no rational justification be- Issues (Lakewood, NJ: CIS Publishers, 1988), rysourcedocs/ConservativeJudaismPrinci- the ramifications of this debate extend into the hind our assertion? The relatively small scope p. 233, and the interview of R. Nosson Scher- ples.pdf; accessed 28 November 2009), under practical realm as well, as Ross’s suggestions of the problematic areas when compared to the man in the 6 June 2007 issue of The Jewish the heading “Revelation;” that presented in the for halakhic change make clear, but Ross’s and vast ambit of Jewish studies does not negate Press, available at: http://www.jewishpress. text seems to be only the most common ap- her critics’ theologies nevertheless aim to jus- the fact that they are based on the same schol- com/pageroute.do/21756 (accessed 24 No- proach. tify the same religious practice. arly method we affirm in every other case. vember 2009). In addition, the text of the ban More generally, see Arnold Eisen, “Construct- xxii One example of this approach may be To this problem, unique to the Modern against R. Noson Kamenetsky’s Making of a ing the Usable Past: The Idea of Tradition in found in R. J. David Bleich, Contemporary Orthodox position and inseparable from its Godol: A Study of Episodes in the Lives of Twentieth-Century American Judaism,” in Halakhic Problems (Hoboken, NJ: Ktav, very core, I can offer no solution. Certainly I Great Torah Personalities (Jerusalem: N. Jack Wertheimer (ed.), The Uses of Tradition: 1977), pp. xiii-xviii, esp. p. xv. cannot in good conscience argue for abandon- Kamenetsky, 2002), available at: http:// Jewish Continuity in the Modern Era (New xxiii See, e.g., the articles by Aaron Kirschen- ing our engagement with Jewish studies, or chareidi.shemayisrael.com/archives5766/VY York: Jewish Theological Seminary, 1992), baum, R. Jonathan Sacks, and Chaim Waxman urge that, to free ourselves of the charge of K66amakgodl.htm (accessed 23 November pp. 429-461, for a discussion of several mod- in Moshe Z. Sokol (ed.), Rabbinic Authority hypocrisy, all our scholarly efforts must be de- 2009), is particularly instructive in this regard. ernist attempts to extract religious authenticity and Personal Autonomy (Northvale, NJ: Jason voted to tackling the questions historical crit- iii See, e.g., the article of Jacob J. Schachter, from tradition, including the Reform and con- Aronson, 1992), pp. 61-92, 123-168, and 217- icism raises against our faith, with whatever “Facing the Truths of History,” The Torah u- temporary Conservative approaches. 237, respectively. In the same volume, the ar- approach possible. Neither of these options Madda Journal 8 (1998-1999): 200-276, xiii R. Avraham Yitshak ha-Kohen Kook, Ig- ticle by R. Michael Rosensweig (pp. 93-122) can reasonably be implemented. Nor can I ad- which constitutes a sustained argument against gerot ha-Re’iyah (Jerusalem: Mosad ha-Rav presents a perspective more closely allied with vocate some form of postmodernist dismissal the Haredi position. Kook, 1985), vol. I, letter 134. R. Bleich’s. of the issue, due to my lack of experience with iv R. Shalom Carmy, “To Get the Better of xiv The primary discussion of R. Breuer’s xxiv Daniel Sperber, Darkah shel Halakhah: such argumentation but no less to my convic- Words: An Apology for Yir’at Shamayim in methodology in English is that found in R. Qeri’at Nashim ba-Torah (Jerusalem: Re’uven tion that a Modern Orthodox Weltanschauung Academic Jewish Studies,” The Torah u- Shalom Carmy (ed.), Modern Scholarship in Mas, 2006), deals extensively with this issue; must ultimately stand on a rationalist founda- Madda Journal 2 (1990), pp. 11-12; R. Licht- the Study of Torah: Contributions and Limita- see the sources cited on p. 13, n. 7, and the ad- tion.xxvi enstein, “Confluence and Conflict,” pp. tions (New Jersey: Jason Aronson, 1996), in ditional sources in idem., Netivot Pesikah: We have seen sufficient examples of the 287-290. the articles by R. Shalom Carmy, R. Kelim ve-Gishah le-Posek ha-Halakhah lengths to which non-Orthodox movements v See Nathaniel Helfgot, “Between Heaven Mordechai Breuer, and Sid (Shnayer) Leiman, (Jerusalem: Re’uven Mas, 2008), p. 52, n. 100. must go in order to recover a religious authen- and Earth,” in Marc D. Stern (ed.), Yirat pp. 147-158, pp. 159-180, and pp. 181-187, re- xxv Some of the discussions of this issue previ- ticity gutted by historical criticism. However, Shamayim: The Awe, Reverence, and Fear of spectively; the latter criticizes R. Breuer for ously cited more openly concede this point remaining true to our own orthodox faith, God (New York: Yeshiva University Press, accepting too readily the conclusions of aca- than others. For a particularly forthright treat- without undermining the foundations of our 2008), pp. 81-134, and R. Mosheh Lichten- demic scholarship, p. 181. ment, see R. Mosheh Lichtenstein, “Fear of ideology, seems equally difficult. A Modern stein, “Fear of God: The Beginning of Wisdom xv Yosef ben Shlomo, Poetry of Being: Lec- God,” pp. 153-154, and, more sweepingly, R. Orthodox approach should be based on syn- and the End of Tanakh Study,” in ibid., pp. tures on the Philosophy of Rav Kook, trans. Aharon Lichtenstein, “The Source of Faith is thesis, not cognitive dissonance; however vital 135-162, esp. pp. 146-154, which deal with Shmuel Himelstein (Tel Aviv: MOD Books, Faith Itself,” in Leaves of Faith, Volume 2: The the tsarikh iyyun gadolxxvii may be as a tempo- this issue in the context of literary study of 1990), pp. 136-152. See Orot ha-Kodesh World of Jewish Living (Jersey City, N.J.: rary measure, it cannot forever serve as plaster Tanakh. (Jerusalem: Mosad ha-Rav Kook, 1961- Ktav, 2006), pp. 163-167. A formulation more for holes in the foundations of Modern Ortho- vi R. Walter Wurzburger, “Rav Joseph B. 1964), vol. II, pp. 547-560. In Iggerot ha- or less identical to our own may be found in doxy. If we take history and historical method Soloveitchik as Posek of Post-Modern Ortho- Re’iyah, vol. I, letter 91, pp. 105-107, R. Kook Moshe J. Bernstein, “The Orthodox Jewish seriously, but cannot accept as authentic (for doxy,” Tradition 29,1 (1994), pp. 7-9; R. addresses the textual side of the issue – squar- Scholar and Jewish Scholarship: Duties and ourselves, at least) a Judaism without tradi- Shalom Carmy, “Of Eagle’s Flight and Snail’s ing evolution with the biblical Creation ac- Dilemmas,” The Torah u-Madda Journal 3 tional dogma, the current situation is unten- Pace,” ibid., p. 25. count – by arguing that the genetic cosmology (1992): 8-36, at pp. 23-27. able. We cannot escape from our obligation to vii This characteriziation applies in a “text cul- should not be read literally. xxvi This, of course, is not meant to invalidate answer for ourselves. But for now, with a re- ture” such as that of post-Holocaust Ortho- xvi See, e.g., Benjamin Ish-Shalom, Rav Avra- other positions. R. Shimon Gershon Rosen- luctance compounded by irony, I must con- doxy; a traditionalist consciousness in a ham Itzhak HaCohen Kook: Between Ration- berg (Rav Shagar) has developed an ideology clude with a tortured tsarikh iyyun gadol. “mimetic culture” would place less emphasis alism and Mysticism, trans. Ora Wiskind-Elper of traditional Judaism informed by postmod- on the sanctity of texts and more on a continu- (Albany: SUNY Press, 1993), pp. 93-94, and ernism; see, e.g., his Kelim Shevurim (Efrat, ity of praxis. On this, see the foundational ar- the sources cited therein. A brief mention of Israel: Yeshivat Siah Yitshak, 2003). Eli Putterman is a Shanah Alef student at ticle by Haym Soloveitchik, “Rupture and this point may be found in Yaakov Elman, xxvii Bernstein, “Duties and Dilemmas,” p. 25. Yeshivat Har Etzion and is participating in Reconstruction: The Transformation of Con- “Rabbi Moses Samuel Glasner: The Oral YU’s S. Daniel Abraham Israel Program. temporary Orthodoxy,” Tradition 28,4 (1994): Torah,” Tradition 25,3 (1991), p. 63. 64-130. xvii A comprehensive expression of Ross’s ar- viii Dr. Uzi Fuchs (Herzog Institute), personal gument may be found in her book, Expanding i See Louis Jacobs, Helping With Inquiries: An communication. the Palace of Torah: Orthodoxy and Feminism Autobiography (London; Totowa, N.J.: Valen- ix See Michael A. Meyer, Response to Moder- (Waltham, MA: Brandeis University Press, tine, Mitchell & Co., 1989), pp. 75-79, and the nity: A History of the Reform Movement in Ju- 2004). short autobiographical comments in James daism (New York: Oxford University Press, xviii The best-known contemporary example of Kugel, “Midrash Before Hazal: Why It’s Im- 1988), esp. pp. 75-99 for his discussion of Wis- this phenomenon is, of course, the Slifkin af- portant for Orthodox Jews,” (lecture transcript senschaft and the Jewish responses to it. fair. by Olivia Wiznitzer), available at: http://curi- x The position of Samuel Holdheim is xix Ross, Expanding the Palace, pp. xi-xii. ousjew.blogspot.com/2008/12/midrash-be- described in ibid., p. 82; Geiger’s is discussed xx Ibid., pp. xv-xvi. fore-hazal-why-its-important.html (accessed on pp. 95-97. xxi See ibid., pp. 165-168 and 217-220. For a 26 November 2009), for firsthand descriptions xi Ibid., p. 87. critique of this view and Ross’s response, see of this process. For the Modern Orthodox po- xii Elliot N. Dorff, “Revelation,” Conservative Yoel Finkelman, “A Critique of Expanding the sition, see R. Aharon Lichtenstein, “Torah and Judaism 31,1-2 (1976-1977): 58-69; idem, Palace of Torah: Orthodoxy and Feminism by General Culture: Confluence and Conflict,” in “Towards a Legal Theory of the Conservative Tamar Ross,” and Tamar Ross, “Response by Jacob J. Schachter (ed.), Judaism’s Encounter Movement,” Conservative Judaism 27,3 Tamar Ross,” The Edah Journal 4,2 (2004), with Other Cultures: Rejection or Integration? (1973): 65-77. It should, however, be noted unpaginated.

22 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies and of itself considered an ”outlook” within the question in Jewish theology, have nothing Jewish tradition. Many great Rabbis have es- more to answer than what he heard his rebbe Not by Day and Not by poused the ultimate supremacy of Torah learn- tell him at a tisch in yeshiva, or what he picked i ing or mitsvah observance as the defining up from a Kuzari habburah once upon a time. Night: Jewish Philosophy’s characteristic of the Jewish people. One name The realistic occurrence of such an event is ir- commonly associated with such an opinion is relevant; it is embarrassing that our system R. Nahman of Breslov, who, while opposed to even allows for such instances. Why is the de- Place Reexamined any study of philosophy, still constructed his velopment of a mature Jewish Hashkafah con- BY: Dovid Halpern debate, why should there be any difficulty in own system explaining God’s interaction with sidered less important than any other aspect of the peaceful coexistence of differing Jewish the world and the Jewish people through the Jewish learning? ? Why does there seem to be so Kaballah. Although it may be acceptable and Without prior training and exposure, one ewish Philosophy: To study or not to much animosity and misunderstanding be- even optimal for some, the exclusive reliance may struggle through a daf of Gemara, but far study? Is there merit to such a pursuit? If tween those with different viewpoints? This on simple talmud Torah and mitsvot without a less skill is required to pick up a copy of Be- review of one’s underlying hashkafic orienta- liefs and Opinions by R. Saadya Gaon and see Jso, maybe those merits are outweighed by discord exists between the various segments of the possibility of creating greater confusion for tion may not necessarily be the desired norm how his views compares to those of Rambam. students at YU as well. In my opinion, the ab- the one pursuing such knowledge. There are for the Modern Orthodox community. Even the In a yeshivah and a university that claim to be sence of any serious Jewish philosophical ed- those who posit that, at best, the study of Jew- classical work on the importance of talmud based primarily on the thought of R. ish Philosophy is a be-di-aved solution for peo- ucation is the primary causative factor of the Torah, the Nefesh ha-Hayyim by R. Hayyim of Soloveitchik, why (with the exception of one ple who will stray without it, and at worst, will existence of such tension. Without serious Volozhin, spends the first three sections build- class taught by R. Carmy) are the Rav’s philo- lead them off the derekh. Though such views study, no self-respecting Jewish student can ing a worldview to establish the supremacy of sophical writings about Judaism relegated to have their roots in traditional Jewish sources even pretend to truly grasp the full argument Torah. A community with no solid Hashkafah private reading for those who find themselves and may express certain traditional outlooks, between the various Jewish camps, and the is inherently unstable. Without a philosophical personally drawn to his views? the study of Jewish Philosophy appears to me lack of understanding causes antagonism. foundation, how is it possible for one to edu- I have often heard some of my fellow stu- to be a legitimate branch of Torah, with inde- In order to achieve the capabilities to un- cate one’s own children and/or students about dents claim: “Rambam says in Moreh ha-Ne- pendent and vitally important value. derstand a differing point of view, one must re- why what we do as Jews is important? Without vukhim that the highest level of comprehension The students in Yeshiva University run the alize that it is organized around a slightly an ideal to live up to, what passion will be of God is through use of the intellect.” Though gamut of Jewish life. Within that spectrum, stu- different value set. Understanding this funda- passed on to the next generation of seeking Or- such a statement on the surface seems to hold dents tend to identify with one particular ide- mental difference would not serve to destabi- thodox Jews? incredible significance, should these words be ology. Inherently, this is a good thing; Jews lize the existence of ahdut within the Jewish Though some high schools have started the sole answer to someone who is searching need to have an outlook in order to determine community, but rather would strengthen Jew- teaching Jewish philosophy at a minimal level, for his place within our complex Jewish sys- their worldview, and tem? If such a person re- these self-definitions “Without serious study, no self-respecting Jewish student can even pretend to truly mains unexposed to the seem to be providing grasp the full argument between the various Jewish camps, and the lack of possibility of an alterna- them with it. However, I tive view, how can he have often observed that understanding causes antagonism.” ever hope to find his the identification towards own niche within the an ideology is solely an emotional one, which, ish unity. This new level of understanding this step can hardly be seen as adequate. There Jewish philosophical community? Though this while not inherently harmful, can cause prob- would perhaps even help to repair fractured are students that may not be ready or willing may be a bold step, I propose that we teach lems if students think their positions are guar- communities. However, ahdut is not strength- to expose themselves to the full range of Jew- people various approaches within the hashkafic anteed from perspectives of intellectual ened by a denial of the legitimacy of valid Jew- ish philosophical opinions, and based on my world of Orthodox Jewry in a fully construc- supremacy. Their identification is often ex- ish opinions. exposure to these students in camps and youth tive setting. It is obviously inadequate just to pressed as a commitment to a particular posi- How can one expect someone to be proud work, the reality is that most teenagers remain hear about “the other side’s” views from one tion, such as the statement: “I believe that X is and strong in his or her beliefs as a Modern Or- entirely uninterested in pursuing Jewish Phi- biased to the absolute truth of his or her posi- an inherent Jewish value.” However, when one thodox Jew if he or she has not been exposed losophy in earnest. Even though it may be im- tion. Learning about one’s own hashkafah is confronted by an opposing, textually-sup- to Rambam’s Moreh ha-Nevukhim, R. Hirsch’s possible for a teacher to truly convey to the should obviously be first and foremost on the ported position, how likely is it that he or she Horeb, and R. Soloveitchik’s Halakhic Man? average high school student the importance of interested student’s list. However, in order for would be able to defend his or her position? At- Obviously, this list is not exhaustive, but rather Jewish Philosophy, a basic survey of what is a true mutual understanding to reign within the tempts to counter an opposing view without highlights the large array of sources and tradi- out there is certainly necessary. This is not to Orthodox world, would it not make sense to be having a sound philosophical or theological tions that have helped create the various camps say that students who have a real interest exposed to equally valid alternatives in a set- basis pose the greatest risk of encountering within the contemporary Orthodox Jewish should not pursue Jewish Philosophy in high ting of mutual respect? The world itself is so confusion. world. To those who argue that the study of school, but merely that on a macro level, it ap- vast, and despite the reality that the shittah of Although the engagement in philosophi- such texts surpasses the capability of a basic pears entirely impractical to teach it beyond a Ralbag on hashgahah peratit seems to be dras- cal mahaloket carries with it the inherent risk university student, I respond that this is exactly basic survey course. However, at Yeshiva Uni- tically different from that of the Kotzker of experiencing confusion, mahaloket is not why such sources must be properly taught! versity, an institution that is clearly founded on Rebbe, they both have a legitimate existence necessarily negative. Rather, conflicting opin- Given the availability of English translations a comprehensive Jewish Philosophy and seeks within the Jewish tradition. By minimizing the ions have always been a staple of the Jewish and the incredible pool of today’s talented Jew- to instill this philosophy in its students, it significance of exposure to Jewish Philosophy, hashkafic debate. The concept of “Eilu ve- ish teachers, no basic Hashkafah text should be seems inconsistent to ignore the need for Jew- a major crime has been perpetrated against in- Eilu” is cited by the Gemaraii to demonstrate considered out of reach. ish Philosophy to be taught at the college level. dividuals who are in search of their personal that Beit Shammai and Beit Hillel, while har- Those of us at YU who seek to embody Why can’t Yeshiva College have at least a sur- niches within the Jewish People. I often see a boring seemingly incompatible viewpoints, the official slogan of the university, “Torah u- vey course? How is it possible for someone to group of young YU students studying Hasidut can, in fact, both be correct. Provided that the Madda,” have a greater responsibility to study go through three or four years as a YU under- around campus, and people who pass by often views are grounded in pure motivations, i.e. Jewish Philosophy. One cannot make a truly graduate and emerge knowing how to learn snicker or sneer at their “foolishness.” Why that they are le-shem Shamayim, the same can educated decision that this is the derekh he or Gemara on a serious level, have at least a mod- laugh at those who study Tanya or Likkutei be said of the various Jewish philosophical per- she wants to choose for life if he or she has not erate beki’ut in Jewish History, Bible, and He- Moharan when they have an outlook on life spectives. Intrinsic to Judaism is a tolerance researched the subject properly (or, at the very brew, and yet not know the basic Jewish that is sanctioned by mainstream Orthodox Ju- and appreciation for opposing positions that least, has not read R. Dr. Norman Lamm’s philosophical positions about the role of the daism? Are we really concerned that in teach- are rooted in yir’at Shamayim and in a genuine book on the subject). Hashkafah is not a minor Jewish People in the world, how Divine prov- ing anything more than mere vignettes of the interest in avodat Hashem.iii issue that can be left to the side. Those who idence works, and how our mitsvah observance works of the Rav, Ha-Rav (R. Kook), Rav Yet, this question remains: given the Jew- claim that they do not need Hashkafah, but relates to the essence of man? A knowledge- Hirsch, or any of the many non-mainstream ish People’s long history of respect for honest rather need only to study Torah and perform able and religiously committed student can hashkafot, that we would drive people away mitsvot, should be aware that this stance is in graduate from YU and when asked a basic from Modern Orthodoxy? I only wish I had

Volume III, Issue 3 www.kolhamevaser.com 23 Kol Hamevaser been able to learn the various approaches to Jewish Philosophy from a proper guide. In- stead, I read everything I could until I achieved the equanimity of mind that comes with under- General Jewish Thought standing one’s place within the Jewish People. Obviously, this is an experience that was unique to me, and some are more inclined to the study of Jewish Hashkafah than others. However, while the degree of study required to Reality Check?: A Response to Mr. Seidler–Feller’s Response satisfy oneself may be highly personal, the basic need for information is universal. BY: Nathaniel Jaret comparable number, with no further require- example of ein rov ha-tsibbur yekholin la- While my argument lacks source-based ment of greater “Hokhmah,” wisdom (as is re- amod bah, the annulment of this edict alone support, it is surely legitimated by the mere ex- quired for the general annulment of any regular would make the Rivash’s prohibition of pre- ii istence of the philosophical writings of R. n his response to my essay “Shemirat edict ). Thus, I argue, our current situation, marital immersion irrelevant. Thus, if my Saadya Gaon, Rambam, Ran, Ralbag, R. Negi’ah and Reality” in the previous issue one in which the laws governing yihud (and reading and application of ein gozerin is indeed Shneer Zalman, R. Nahman, R. Hirsch, R. Iof Kol Hamevaser, Shaul Seidler-Feller negi’ah) are being violated by a great number faulty in the case of Rivash, then the rabbinic Breuer, the Rav, R. Kook, and R. Dessler, as raised a number of problems, both halakhic of our community, should in fact constitute a community could perhaps rely on this principle well as the continued publications of YU’s own and hashkafic, which he perceived in my essay. case of “ein rov ha-tsibbur yekholin la-amod instead. faculty, which all serve as a clarion call to ac- While the issues he raised were both relevant bah.” As for my convenient failure “to quote the iii tion.iv Incredibly, no two individuals within the to the debate at hand and, in the greater sense, Furthermore, for women in our commu- remainder of the Kesef Mishneh’s comment,” aforementioned list express identical views! reflective of the respectful forum of discourse nity to actually tovel subversively, as Mr. Sei- it is amply clear in context that the Kesef Mish- The divergence of opinions within Jewish Phi- which must necessarily permeate any matter as dler-Feller suggests would be the only way for neh is quoting Rashi’s opinion (which is, coin- losophy is truly remarkable, and diversity of controversial as this one, I feel that his claims Rivash’s edict to legitimately fall under a cidently, contrary to the obvious peshat of the views serves as a deep and enriching resource against my textual readings, my application of rubric of “ein rov ha-tsibbur yekholin la-amod gemara) out of deference to the great sage, and for one who seeks to live his or her life as a the halakhic concept of ein gozerin therein, and bah,” it would entail young women pursuing a not out of acceptance. His language is as fol- fully committed Jew and eved Hashem. Hope- my sociological assessments, were simply not complex, largely inaccessible body of halakhic lows: “But I saw in Rashi…” then offering an fully, through a more complete and healthy ex- amply proved or supported. Furthermore, in knowledge to properly execute such immer- explanation, and not a quote, of Rashi. There posure to Jewish Hashkafah, people will those cases where his claims against mine are sions, finding mikva’ot which would even is no reason to assume that the Kesef Mishneh understand that “Eilu ve-Eilu” allows for the of some import, he fails to remember what is allow them to immerse (which, as Mr. Seidler accepts the interpretation of Rashi which he coexistence of various strains of thought within at stake. I will go in order, addressing the is- Feller acknowledges, are impossible to find), provides, particularly since he goes out of his the Jewish People’s long history, and this prin- sues he raised one by one. or instead, immersing themselves in local bod- way to explain what Rashi’s words presumably ciple of intellectual tolerance is what defines, Mr. Seidler-Feller astutely notices that ies of water, quite possibly improperly from a reflect of Rashi’s view, namely, that if the edict not divides, us. Ultimately, such an apprecia- “the decree of Rivash should not, on the face technical halakhic perspective and almost cer- does take root amongst the people initially, tion will hopefully bring all Jews together in of it, fall under the category of a “gezeirah she- tainly in violation of dina de-malkhuta, of pub- then it becomes normative Halakhah immune full ahdut be-meherah be-yameinu, amen. ein rov ha-tsibbur yekholin la-amod bah” “Our current situation, one in which the laws governing yihud (and based on his observation Dovid Halpern is a junior at YC majoring that were the case really to negi’ah) are being violated by a great number of our community, should in Psychology. be that “ein rov ha-tsibbur yekholin la-amod bah” in fact constitute a case of ‘ein rov ha-tsibbur yekholin la-amod bah.’” and “it were truly intoler- i The Gemara in Menahot 99b raises the prob- able,” then “[women] would find other creative lic indecency laws. The women in question, to later annulment by means of “ein rov ha- lem of studying Greek Wisdom: solutions to accomplishing tevilah, like immer- the generation in question, indeed do find the tsibbur yekholin la-amod bah.” Furthermore, “Ben Dama asked R. Yishmael, ‘Someone sion in the ocean or in another (still) natural edict of Rivash “truly intolerable,” but choose he only quotes Rashi at the very end of his like me, who has learned the whole Torah body of water.” In other words, it is not the to violate its essence, rather than its particulars, comment, almost derekh agav (in passing), – is it permissible to learn Greek Wis- prohibition of pre-marital immersion that “ein by violating hilkhot yihud, and consequently with no conclusive “ve-lakhen nir’eh li” dom?’ He responded … ‘“You should rov ha-tsibbur yekholin la-amod bah,” but hilkhot negi’ah, with their significant others. (“therefore I think”) or anything to that effect. meditate on it (Torah) day and night” rather, the implications of the prohibition of And all of this presupposes the assumption that The Kesef Mishneh certainly interprets Rashi’s (Yehoshua 1:8). Go and see if you can pre-marital immersion – the prohibition of young couples are even aware that immersion position, unlikely sympathizes with it, and find a time that is neither day nor night, touch – that “ein rov ha-tsibbur yekholin la- could theoretically solve their problem, a pre- most definitely does not accept it. and then learn Greek Wisdom!’” amod bah.” Mr. Seidler-Feller’s observation supposition I would wager most couples are Furthermore, if even remotely explored, While some leave no room for Jewish Philos- certainly stands true – it is extremely unlikely not. To suggest that Rivash and his forebears this understanding of Rashi is very difficult to ophy in religious worship, as R. Yishmael does that there exists a substantial contingent of dat- constructed, prophetically or not, a nearly “ein affirm, since it would be patently impossible concerning “Greek Wisdom,” I question this ing Modern Orthodox women who are im- rov ha-tsibbur yekholin la-amod bah”-proof for Rabbi Yehudah ha-Nasi to investigate stance in the current article. mersing in violation of Rivash’s prohibition in edict, seems rather absurd. This is not how whether or not there had ever been a point from th ii Eiruvin 13b. order to take care of the problem. However, edicts interplay with Halakhah. However, it is the time of Daniel (6 century BCE) to his own rd iii This brief article only deals with the conflicts there are a number of issues with Mr. Seidler- still possible that Mr. Seidler-Feller’s observa- time (beginning of the 3 century CE) in which within the halakhic, Orthodox camp. Regard- Feller’s objection to my application of “ein rov tion does in fact pose a problem and that his the edict had fallen out of practice temporarily. ing the legitimacy of other segments of the ha-tsibbur yekholin la-amod bah.” First, one observation stands true; thankfully, he himself We can discount Rashi’s understanding (ac- Jewish population’s approaches to Judaism, the cannot so simply divorce an edict from the rea- mentions a solution in his footnotes. I will do cording to the Kesef Mishneh), in my opinion, reader is directed to ask someone more knowl- son that the edict was proclaimed: pre-marital him the honor of bringing his intelligent insight exclusively based on sevara. It seems clear edgeable than myself, not that I claim to be an immersion was not prohibited so that women to the forefront of the discussion. In arguing that Kesef Mishneh quotes Rashi out of defer- expert at the current topic either. will not immerse, but it was prohibited so that that “even if the argument holds for annulling ence to the great sage’s understanding of the iv This list ignores the important work of mod- the Davidic prohibition of seclusion, yihud, David ha–Melekh’s decree, it seems not to in sugya, and not as a definite acceptance of that ern Jewish philosophers, such as Eliezer would not be violated. To simply bifurcate the case of Rivash’s,” Mr. Seidler-Feller rec- understanding. His first reading, the one upon Berkovitz, whose contribution to and place these two inextricably linked factors, edict and ognizes that “were the Davidic decree an- which I relied (and which seems to be his ac- within Jewish Philosophy are, regrettably, be- reason, is to ignore the very nature of an edict nulled, there would ostensibly be no need to tual opinion), is the only fully logical under- yond the scope of this article. itself. This might be demonstrated by a prin- annul Rivash’s decree as well, since the latter standing of the concept of ein gozerin, ciple in Tractate Beitsah,i in which an edict was meant only to enforce the former,” citing assuming that Rabbi Yehudah ha-Nasi was le- whose original impetus becomes obsolete may the principle of “nafal ha-yesod, nafal ha- gitimate in his abrogation of Daniel’s edict, an be annulled only with a , a beit din of binyan.” Since David ha-Melekh’s edict is an assumption I am quite comfortable making.

24 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies “Neither I, nor presumably, Mr. Jaret,” Mr. Sei- cient agricultural societies’ diets),” whereas in allow pre-marital immersion, and assume that response to the suggestion that all penuyot be dler-Feller writes, “can prove either way the latter, it is “not a question of survival, but intercourse will not ensue, just as I argued that obligated to immerse, thus reducing the risk of whether there has never been a time when most of personal willpower and religious forti- it basically has not for the great number of cou- men violating the prohibition surrounding a Jews observed these two gezeirot properly, the tude...” Thus, he argues, “I see no reason that ples already violating hilkhot negi’ah. Even if woman who is a niddah, does not argue, or status quo would have to remain, perforce, in Halakhah should have to bend in the face of “a couple is already unbothered by the biblical even vaguely mention, any sort of ethos of ke- place.” It is similarly unlikely that Rabbi personal weakness.” What he fails to ignore is prohibition of negi’ah” (a point I strongly con- dushah, sexual sanctity. He only voices his Yehudah Ha-Nasi could have proven whether that the halakhic mechanism of “Ein gozerin test; most of the violating couples, I suspect, resonant “aderabbah(!)” with respect to the two generations, separated by nearly a millen- gezeirah al ha-tsibbur ela im ken rov ha-tsib- are extremely bothered by it), the fact that most fact that such pre-marital immersions would nium, observed any gezeirah properly in the bur yekholin la-amod bah” has nothing to do couples have almost certainly been able to jeopardize the observance of the Davidic de- entirety of that interim. It seems much more with the nature of the edict it abrogates. It is avoid intercourse altogether, irrespective of the cree prohibiting yihud with a penuyah. Rivash does not mention holiness, or the sanctity of “Since we have no right to make gradations between this issur and that one (especially marriage, or the danger of pre-marital promis- cuity, or anything related. He mentions the when both are issurei gillui arayot), it makes far more sense to hedge our bets, allow pre- rabbinic prohibition of yihud surrounding her, marital immersion, and assume that intercourse will not ensue.” and that is all. There exists today an artificial, recently introduced, ideologically imposed un- logical, and much more in line with the words an ex post facto assessment of whether an edict particulars of their violations, is an indicator of derstanding of pre-marital touch, where the in- and connotations of the Talmud, of Rambam, is being observed, and nothing more. It passes both our generation’s taboos and its sexual val- stitution of marriage has an indisputable ethical and of the Kesef Mishneh, that Rabbi Yehudah no explicit judgment on the wayward nation, ues. The issue at hand is not the prohibition monopoly on physical expression between a Ha-Nasi examined the nation, found that na- cares not for that nation’s explanations and ra- against intercourse. This is not why couples are man and woman. This, quite simply, is not the tion in violation of the gezeirah of gentile oil, tionalizations, and most certainly does not violating hilkhot yihud and negi’ah. The prob- halakhic case, and to make an argument from and annulled that gezeirah promptly. choose between an edict which jeopardizes lem facing our community is the prohibition such an angle might tickle and please the Mr. Seidler-Feller claims that “even if one physical discomfort (Daniel’s edict against oil) limiting any and all touch, and we can assume Manolsonian sentiments that have been per- were to assume that this mechanism has some and an edict which creates a substantial spiri- that the intercourse that has not taken place mitted to assume far too powerful a role in our validity within the Kesef Mishneh’s formula- tual struggle (the case at hand). Mr. Seidler- will continue to not take place, rabbinic edict hearts and minds, but I fail to see how it can tion, the comparison of our case to that of R. Feller may certainly take note of the difference or not. make any lasting embossment. There is noth- Yehudah Nesi’ah is difficult” on the grounds in nature between the two edicts in question, As for Mr. Seidler-Feller’s sociological ing a priori IMMORAL about pre-marital that “Rabbi Yehudah Nesi’ah looked at all of but since that difference (and all such differ- arguments, I maintain that while they are im- touch. Period. In the final paragraphs of his Kelal Yisrael,” and only annulled the gezeirah ences) is irrelevant, I cannot see how it can be portant considerations in and of themselves, response essay, Mr. Seidler-Feller, it seems, then, whereas “in our case, however, a signifi- used it impugn my argument in any substantive they fail to produce, even collectively, a suffi- imposes his conception of “Kedoshim tihyu” cant portion of the Torah-observant population way. ciently strong argument against the innovation upon the entirety of today’s community, within Kelal Yisrael… does observe the laws It seems, then, that Mr. Seidler-Feller’s at- that my essay proposed. Every concern that he thereby creating “meta-halakhic issues” for my of negi’ah and yihud properly” for “about one tempts to attenuate the brunt of my halakhic ar- raises in terms of public policy is theoretically argument. These “meta-halakhic issues” third of the observant Jewish population today gument are based upon both somewhat possible, and some even probable, but this still amount to nothing more than an ivory tower is Haredi…” “Thus,” he argues, “even if the plausible (if occasionally out of context) and fails to recognize ramifications of the alterna- built upon a foundation of quicksand. When majority of Kelal Yisrael were not observing outright difficult readings of the relevant ha- tive, inaction. Black and white biblical writ is the smoke of jargon and misinformation has these dinim…a sizeable minority certainly is,” lakhic texts. What he has not accomplished, indisputably more critical to preserve than a passed, it becomes saliently clear that we have and therefore, “the metsi’ut (reality) today does however, is proving his claim that “there would concern of a division within the world of dat- far greater an obligation to Leviticus 18:19 not fit those criteria when one looks at world- be sufficient evidence to argue that Mr. Jaret’s ing young women. Even the dramatic shift than to the shell of an ill-conceived sentiment. wide adherence to these laws by Orthodox halakhic mechanism for undoing gezeirot is, at which such a halakhic move could cause in If certain misperceptions of kedushah sur- Jews.” The fact of the matter is that this coun- best, disputed, and at worst, completely in- current dating trends will pass eventually, but rounding Jewish sexuality and that sense of terargument simply does not fit with the (ad- valid.” we cannot be so presumptuous or naïve as to giddy elation surrounding the idea of the mittedly maximalist) lashon of Rambam, upon Mr. Seidler-Feller argues that, according think that the problem addressed by that move “yihud room” dissipate, then so be it. This is a which I base most of my Halakhic argument. to Halakhah, “Lo tikrevu le-gallot ervah” au- will also pass if we only just wait a bit longer. negligible price to pay to actually uphold our As cited in my essay, Rambam writes: tradition. “If they proclaimed an edict and assumed “Mr. Seidler-Feller’s sociological concerns are not imagined. that it had spread in all of Israel and the matter stood as such for many years, and I simply believe them to be secondary considerations.” Nathaniel Jaret is an Undecided sopho- after much time a different beit din stood more at YC and is a Staff Writer for Kol and examined in all of Israel and found tomatically implies that “affectionate acts lead As such, Mr. Seidler-Feller’s concern that Hamevaser. that the edict was not disseminated in ALL almost directly to sexual intercourse.” As a re- “we will create two classes: those who are OF ISRAEL, it has the right to annul (it), sult, he argues, “one cannot separate the issur ‘frum’ and do not use the mikveh, and those even if they are lesser than the original negi’ah from the violation of gillui arayot,” who are ‘not’ because they rely on this poten- beit din in wisdom and numerical citing Avot de-Rabbi Natan, which suggests tial hetter” is certainly not unfounded, but such i Beitsah 5a. strength” [emphasis mine]. that this is possibly the only example of a bib- divisions are not alien to the Orthodox dating ii Rambam, Mishneh Torah, Hilkhot Mamrim In Rambam’s view, if the edict is not univer- lical seyyag. Firstly, I think it is critical not to world. In a generation when a millimeter of 2:2 sally practiced in subsequent generations, it is overemphasize this concept of biblical exposed knee will brand a woman suspect or iii Kesef Mishneh to Rambam, Mishneh Torah, fair game for annulment. Not only are the seyyagim, since it is only an observation from even totally “treyf,” this potential division Hilkhot Mamrim 2:7. laws, I argue, not being following universally a human perspective, not a binding delineation should not, I believe, be our foremost concern. (that is indisputable), they are probably being between different types of mitsvot. From the As for the possibility of a man forcibly pres- violated by a majority of Orthodoxy. We are perspective of the Divine author, I presume (if suring his girlfriend into immersing, I actually dealing with an issue of great scale. Rambam’s such a thing can be done), it is forbidden to view that as an opportunity for a woman to ex- words, as well as their pertinence, cannot be have intercourse with a niddah, and it is also pose a beast in her boyfriend that would have less ambiguous. forbidden to approach her affectionately, but been forced to remain underwater. If such im- Mr. Seidler-Feller interestingly argues that not necessarily that “one leads into the other” mersions would not be entirely mutual, un- the comparison between Rabbi Yehudah ha- automatically. However, Mr. Seidler-Feller’s equivocally, between couples, then worlds will Nasi’s abrogation and the abrogation I suggest concerns are real and relevant. Again, I sug- have been revealed about the nature of that re- is also invalid because, in the case of the for- gest that since we have no right to make gra- lationship. Granted, Mr. Seidler-Feller’s soci- mer, “Jews found it so difficult to observe the dations between this issur and that one ological concerns are not imagined. I simply prohibition on non-Jewish oil that they could (especially when both are issurei gillui arayot), believe them to be secondary considerations. not fulfill the gezeirah (oil was a staple of an- it makes far more sense to hedge our bets, It is important to recognize that Rivash, in

Volume III, Issue 3 www.kolhamevaser.com 25 Kol Hamevaser convert because the reason for his exclusion re- tions the king, dayyan, and nasi, which are all lates to his inability to function as a king. biblically-recognized positions, and therefore However, women are excluded because of “halakhic,” roles. Therefore, by extension, it Spreading Serarah something inherent in their nature, so Rambam seems as if when the term “mesimah” is used emphasizes the word “woman.” Based on in reference to women, it is only referring to BY: Yossi Steinberger appoint over yourselves a foreign man these two distinctions, R. Mann argues that halakhic roles. whom is not you brother.’ And not to Rambam believes that whereas converts are To sum up, it seems that Rambam does kingship alone but to all positions of au- excluded from kingship because they will not not exclude women from serarah; he only ex- e live in a modern world of equal thority [serarot] amongst Jews – not an have effective kingly authority over the people, cludes women from mesimah. Mesimah refers rights, and, as religious Jews, we officer in the army, nor an officer of 50 or women are excluded because of their inherent to halakhic positions, biblical in origin, while Whave responded to the messages an officer of 10, even appointed on the nature in relation to the position of kingship it- serarah includes non-halakhic positions too. blowing in the wind. Not surprisingly, as we water channel from which they apportion self. The reason for this distinction lies in how explore possibilities for being more inclusive to fields. And it need not be said a judge In Moreh ha-Nevukhim (III:50), Rambam Rambam understands the original exclusion of in our religious life, halakhic issues arise. The or prince that he should only be from explicitly confirms R. Mann’s understanding women from kingship. Rambam understands secular world surrounding us embraces the amongst Jews, as it is said, ‘From of the exclusion of converts. Rambam ex- that the Torah is particularly concerned with idea that women and men should have equal amongst your brothers appoint upon your- plains that the Torah lists the Edomite kingsxiii women being in halakhic leadership roles, thus opportunities. However, mainstream Halakhah selves a king’ – all appointments [mesi- in order to highlight the trend of foreign kings Rambam only extends the exclusion of women follows Rambam’s statement in the Mishneh mot] that you create should only be from tending towards abusive policies, so as to de- in leadership to mesimah, which is limited to Torah: “A woman may not be established as amongst your brothers.”ix fend the Torah’s prohibition of gerim from as- halakhic roles. This new reading of Rambam king…similarly, regarding all offices [mesi- Rambam then refers to women: suming positions of authority. Rambam writes can possibly be supported by the fact that the mot] amongst Jews, only a man may be ap- “We do not establish a woman as king, for there that “a man lacking deep native roots has Gemara, the Sifrei (in the version commonly pointed to them.”i Does this mean that a it is said, ‘on you a king,’ and not a queen. never ruled a nation without inflicting her with accepted as authoritative), and almost all Ris- woman cannot be a Prime some pain, whether great honim do not mention that women are ex- Minister? Shul president? “For the posek deciding female leadership issues, I or small.” Clearly, the cluded from serarah.xvi Rabbinic figure? Since vir- exclusion of converts re- On the other hand, there are alternative tually only Rambam ex- urge a new field for investigation.” lates to a convert’s func- ways of addressing the textual points noted cludes women from tional capacity. above. It is possible that – contrary to what R. positions of authority,ii the question usually is, And likewise all appointments [mesimot] R. Mann stresses this difference between Mann writes – the terms “mesimah” and “ser- “What would Rambam say?” Based on amongst Jews, we only appoint to them a converts and women regarding kingship to ex- arah” are actually interchangeable, and Ram- posekim’s answers to this question, important man.”x plain Rambam’s position, according to some bam only employs the language used in the policies have been implemented across the Finally, Rambam refers to other types of peo- commentators,xiv that while the Torah allows Torahxvii in relation to the appointment of a globe. For example, in the United States, the ple: for a convert to become king through inheri- king: “som tasim,” which shares the same root National Council of Young Israel maintains “And we do not appoint as a king nor a tance from his Jewish father, a woman cannot word as “mesimah,” and “latet alekha,” which that a woman cannot be a shul president based head priest - not a butcher, and not a bar- inherit kingship. Apparently, the Torah’s con- is synonymous with the infinitive form of “ser- on its understanding of Rambam’s words.iii ber, and not a bath-house attendant, and cern about converts being king, as described arah.”xviii One can also argue that Rambam For the posek deciding female leadership is- not a leather-worker, not because they are above in Moreh ha-Nevukhim, is tempered does not intentionally write “woman” before sues, I urge a new field for investigation. deficient [pesulin], but rather since their when the convert is the son of a Jewish king. “king,” or “king” before “convert.” Addition- Through several textual observations of Ram- trade is lowly, the nation will always dis- The prohibition of a convert results from a con- ally, the fact that Rambam lists different types bam’s opinion concerning serarah, or author- respect them. And when they engage in cern about his relationship with the people, so of authority in the context of mesimah, while ity, I will show that Rambam seemingly does one of these trades for one day, they be- in situations where the dynamics between the he only lists one type of authority in relation to not exclude women from positions of “non-ha- come deficient [pesulin].”xi convert and the people change, the Torah al- serarah, can be interpreted as insignificant. Fi- lakhic” authority, like a shul president, for ex- R. Dovid Yitzchak Mann, the Rosh lows for a convert to be a king. However, the nally, when Rambam prohibits people of lowly ample.iv The conclusion I reach is interesting, Yeshivah of Keneset Hizkiyahu in Israel, issue with women is something inborn that pre- professions from kingship, explaining that it is obviously, but also inconclusive. My point is makes a number of astute textual observations vents them from appropriately filling the posi- “not because they are deficient [pesulin],” this rather to motivate closer analysis of Rambam’s on these halakhot quoted above concerning tion itself, which does not change; women are may not be in contradistinction to the previous texts. women and kingship. He demonstrates that, inherently excluded from kingship. halakhah about women, but is instead referring Generally speaking, the burgeoning dis- according to Rambam, while converts are pro- Using R. Mann’s observations as support, to a different law concerning kings and head cussion about woman and serarah distills to a hibited from kingship because of characteris- I would like to further posit that according to priests, one in which there is a distinction be- handful of authoritative sources. I will discuss tics exterior to them, women are prohibited Rambam, the “inherent” exclusion of women tween a prohibition based on an individual’s them briefly here: In Parashat Shofetim, the inherently. He notes in Be’er Miryam,xii his only applies to “halakhic” positions. Firstly, inherent pesul and one based on his lowly pro- Torah commands, “You shall appoint a king.”v commentary on Rambam’s Hilkhot Melakhim, when Rambam states that people of lowly em- fession. Therefore, conceivably, contrary to The Sifrei then comments on the above pasuk: that Rambam only uses the what R. Mann writes, “A king and not a queen.”vi Rambam codifies term “serarah” in the con- there would be no differ- the statement of the Sifrei in the Mishneh Torah text of converts. In refer- “It seems that Rambam does not exclude women from ence between the exclu- and extends its exclusion even further: “A ence to women, however, serarah; he only excludes women from mesimah.” sion of women and woman may not be established as king, as it is Rambam uses the term converts.xix Furthermore, written, ‘You shall appoint a king,’ but not a “mesimah.” R. Mann posits even if R. Mann is cor- queen.” Similarly, with regard to all offices in that Rambam consistently uses the term “ser- ployment should not be appointed king, he rect in his interpretation of Rambam’s words, Israel, only a man may be appointed to arah” – authority – to point to the relationship stresses that the exclusion does not reflect a it is possible that Rambam still excludes them.”vii R. Moshe Feinstein, in a teshuvah between the king and his subjects, whereas pesul. [The term pasul generally means defi- women from non-halakhic positions. (responsum),viii states that one should pay heed “mesimah” – appointment – refers to the rela- cient for a halakhic role.] Since Rambam clar- Even if the latter interpretation of Ram- to Rambam’s position even though virtually all tionship between the candidate and the position ifies here that they are not pasul, but are bam’s words is the correct one and women are Rishonim do not extend the Sifrei’s exclusion itself. Furthermore, he observes that when prohibited because of how the people will per- also excluded from non-halakhic positions, to involve every position of authority. Rambam writes about the exclusion of con- ceive them, it seems to be implied that the sub- there are still important posekim that cite vari- Rambam discusses serarah in relation to verts from kingship, he first writes “king” and jects of the previous halakhah are pesulin, ous exceptions to serarah. In fact, in respond- converts, women, and people of lowly profes- then “converts:” “We do not appoint a king namely women, because of something inher- ing to this article, R. Dr. Aryeh Frimer, sions. First, Rambam addresses converts: from the congregation of converts;” however, ent.xv Secondly, in his discussion of the prohi- Professor of Chemistry at Bar-Ilan University, “We do not appoint a king from the con- when Rambam writes about women, he first bition against converts, Rambam uses the term who has lectured and published extensively on gregation of converts even after many writes “woman,” then “king:” “We do not es- “serarah” to refer to all positions of leadership, the status of women in Jewish Law, wrote that generations until his mother will be from tablish a woman as king.” R. Mann reasons even the person that allots water. However, he thinks women are excluded from non-ha- amongst Jews, as it is said, ‘You cannot that Rambam emphasizes “king” concerning a when discussing mesimah, Rambam only men- lakhic positions as well. But, incidentally, 26 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies there are important exceptions, nonetheless. He converts and women if each has a unique rea- writes: “I would argue that, according to Ram- son for being excluded. The answer is that De- bam, women are forbidden from appointments varim 17:15 has three clauses: 1)“You shall Rav Soloveitchik’s “A Yid iz Geglichn tzu of leadership, but if she gets the position be- appoint (“som tasim”) a king; 2) From among cause of inheritance, charismatic leadership your brethren you shall appoint (“tasim”) a a Seyfer Toyre” (like Devorah ha-Nevi’ah) or because she is king over you; 3) You cannot put over you BY: Rabbi Joseph B. Soloveitchik is rather suffused into the wording through the the most talented (Shema’aya ve-Avtalyon), (“latet alekha”) a foreign man who is not your human act – through a person’s particular that there is no problem. Indeed, this is the brother.” The first clause is related to the pro- handwriting, through his li-shemah (for its own position of many posekim.”xx hibition of women, and the latter two, to the Editor’s Note: The following is a transla- sake) intent – it should follow that the concrete, In conclusion, according to my first read- prohibition of converts. Since there is one tion from the Yiddish of the third section of R. “external” scroll is nothing more than a trans- ing of Rambam’s words, Rambam does not ex- clause related to women, they are only ex- Soloveitchik’s yortzayt shi’ur entitled “A Yid lation or copy of an “internal” scroll which is clude a woman from becoming Prime Minister, cluded for one reason – because of mesimah. iz Geglichn tzu a Seyfer Toyre” – “A Jew is concealed in the depths of the human soul. The shul president, and any other non-halakhic po- However, since there are two clauses about Compared to a Torah Scroll.” [Previous sec- “internal” scroll is the source from which sanc- sition. The textual analysis presented above converts, they are therefore excluded for two tions appeared in prior issues of this paper.] tity radiates continuously. This internal sanctity can drastically limit the prohibition of women reasons – because of mesimah and because of Dr. Hillel Zeidman transcribed and published is transmitted into the white parchment and the in leadership. serarah. the shi’ur, with an introduction, in R. Elchanan black letters via the human being. xvii Devarim 17:15. Asher Adler (ed.), Beit Yosef Shaul, vol. 4 In what, exactly, does the sanctity of the xviii Personal conversation with R. J. David Ble- (New York: Rabbi Isaac Elchanan Theological Torah scroll manifest itself, if not in the fact Yossi Steinberger is a senior at YC major- ich. Seminary, 1994), pp. 17-67. A Hebrew trans- that it serves as a receptacle for the Word of ing in Chemistry and is a Staff Writer for Kol xix How one deals with the problem that R. lation by R. Shalom Carmy appeared in the God? And what has the greater ability to ab- Hamevaser. Mann was addressing, namely that some com- same volume (pp. 68-103). sorb God’s Word – simple parchment and mentators believe that Rambam only applies The present translation – the first rendi- black ink or a passionate heart in a warm Jew- the exception of inheritance to converts, how- tion of this shi’ur into English – was prepared ish body? ever, remains unclear. by Shaul Seidler-Feller, utilizing Dr. Zeidman’s There is a striking law recorded in the i Rambam, Mishneh Torah, Hilkhot Melakhim xx This is from a personal correspondence with original Yiddish transcription and R. Carmy’s Gemara in Menahot (30a): 1:5. R. Dr. Aryeh Frimer. For a more detailed helpful Hebrew equivalent. Thanks go to R. “R. Shimon said to him [R. Yehudah]: Is ii Iggerot Moshe, Yoreh De’ah 2:44-45. analysis of R. Frimer’s analysis, see: Aryeh A. Elchanan Adler and R. Jacob J. Schacter for it possible that a Torah scroll be missing iii Personal communication with R. Shalom Frimer, “Women in Community Leadership their assistance in refining and editing this [even] one letter?... Rather, up until this Carmy. Roles in the Modern Period,” in R. Itamar work. point [the last eight verses of the Torah], iv To note, there may be other issues, such as Warhaftig (ed.), Afikei Yehudah: Sefer the Holy One Who is Blessed said [a sec- kevudah bat melekh penimah, that are relevant Zikkaron le-ha-Rav Yehudah Gershoni, zts”l: Section III tion of the Torah] and Moshe would say to the topic of female leadership, but this arti- Kovets Ma’amarim be-Inyenei Malkhut, Mish- [it] and write [it down]; from this point cle only concerns serarah, the outstanding pat, ve-Hevrah (Jerusalem: Ariel Press, 2005), If Halakhah has ruled that the sanctity of and on, the Holy One Who is Blessed said component of these discussions. pp. 330-354 (Hebrew). Also available at: the holidays and [special] times is dependent [those verses] and Moshe would write v Devarim 17:15. http://www.daat.ac.il/daat/mishpach/maa- upon the human act and that only a human [them] with tears, as it says later on: vi to Devarim, Parshat Shofetim 157. mad/nashim-2.htm. Alternatively, see the ed- being can infuse an empty period of time with ‘Barukh [ben Neriyyahu] said to them, vii Rambam, ibid. ited transcript of his lecture “Women in happiness – that only he can take something “From his [Yirmeyahu’s] mouth, he viii Iggerot Moshe, ibid. Community Leadership Roles – Shul Presi- ordinary and convert it into an occasion of joy would call out to me all of these matters ix Rambam, ibid. 1:4. dents” with addenda (summaries of conversa- – this is an indication that aside from an “ex- and I would write [them] on the scroll x Ibid. 1:5. tions with R. Aharon Lichtenstein and R. ternal” holiday, there exists an “internal” holi- with ink.”’”ii xi Ibid. 1:6. Nahum Rabinovitch), given at the Rabbi Jacob day within the depths of the human personality. Tosafot comment there: “And this [act of xii Be’er Miryam to Rambam, Mishneh Torah, Berman Community Center – Tiferet Moshe The Jew is suffused with the internal sanctity pronouncing the words before writing them] is Hilkhot Melakhim 1:5. Available at: www.he- Synagogue, January 14, 2007. Available at: of a holiday [spirit], and in his inner spaces a stricture [humrah] for those who write a brewbooks.org. http://bermanshul.org/frimer/Women_in_Lead there is nothing profane. The greater the man, Torah scroll, mezuzah, or tefillin.”iii The ha- xiii Be-Reshit 36:31. ership.pdf and at http://www.jofa.org/pdf/up- the more festivity and joy exist within his lakhah that a scribe must enunciate a word be- xiv Keli Hemdah to Parashat Shofetim 7; Avnei loaded/1381-LLFN3439.pdf. Unedited audio soul. fore it is written down expresses the Nezer to Shulhan Arukh, Yoreh De’ahi, siman file available at: http://bermanshul.org/frimer/ According to most Rishonim (except aforementioned idea, [namely] that the sanctity 312:72 (“Kunteres Shesh Ma’alot la-Kise”). LectureJan142007.wav. Source pages avail- Rambami), a Kohen Gadol does not observe of the “external” Torah scroll flows from the xv Clearly, when Rambam writes that people of able at: http://bermanshul.org/frimer/Women any mourning, since, as the Gemara says in personal, living Torah scroll which is hidden lowly trades are excluded “not because they _in_Leadership_Source_Sheet.pdf. Mo’ed Katan (14b), “the entire year is [for a] in the depths of the soul. are pesulin… And when they engage in one of Kohen Gadol like a holiday is for everyone The concrete, “external” Torah scroll is these trades for one day, they become pesulin,” else.” In other words, a Kohen Gadol lives the sanctified through the holiness of the “internal” he means “pasul” in two different senses. entire year in the same spiritual condition as a Torah scroll. Those words which the scribe From the context, the first “pesulin” refers to regular Jew finds himself in during a holiday. pronounces stream forth from the internal, con- an inherent pesul; the second “pesulin” refers And since holidays cancel [the observance of] cealed places of his soul and manifest the to a functional pesul. mourning because of the commandment to be inner, hidden Torah scroll [within him].iv xvi The reader may be puzzled, in light of this happy [on them], so, too, a Kohen Gadol may article, why Rambam actually mentions both not mourn over his departed relative. What Does “Safra Rabbah” Mean? mesimah and serarah in the context of exclud- The great personality is enveloped, even ing a convert from authority. R. Moshe Fein- on non-hallowed days, in holiday joyfulness, The statement of R. Eliezer ha-Gadol in stein writes that Rambam extends the in [a spirit of] festivity which does not permit Sotah (13b) was always puzzling to me: exclusion of women from kingship to other glumness to control him. The distinction be- “It was taught in a Beraita: R. Eliezer ha- forms of leadership because the exclusion of tween “profane” and “holy” is only external; Gadol says, ‘[Over an expanse of] twelve women and converts stem from the same bib- inside, the person celebrates a day which is ex- mil by twelve mil, corresponding to [the lical verse (Devarim 17:15). Therefore, when clusively good [yom she-kullo tov]. size of] the Encampment of Israel, a the Sifrei extends the exclusion of a convert to Heavenly Voice calls out and says: “‘And other areas, Rambam assumes that the exclu- Human Involvement in Sanctity Moshe, [the Servant of God], died sion of women should also be made more com- [there]’v – [Moshe,] the Great Scribe of prehensive. However, in light of this article’s It is self-understood that if the Halakhah Israel [Safra Rabbah de-Yisrael].”’” distinction between serarah and mesimah, the maintains that the sanctity of a Torah scroll R. Eliezer translated [the words] “the Servant reader may wonder why Rambam compares does not flow automatically from its text, but of God” in the sense of “the Great Scribe.”

Volume III, Issue 3 www.kolhamevaser.com 27 Kol Hamevaser What does this characterization denote? Was Torah scroll is correct, then we must derive serve while wearing tefillin) – his father [must] minors. A father is obligated to learn Torah Moshe [simply] a scribe? [Was] he [merely the from this principle two important conclusions: buy him tefillin.” with his adult [children], just as with his minor one who] wrote the first Torah scroll? This is Conclusion #1: Just like the “external” In truth, the requirement of hinnukh is a children. The age of the child plays no role an inexplicable title for Moshe. scroll must consist of parchment and letters, so prophetically ordained commandment here. The commandment begins with katnut In Rambam’s Introduction to the Yad ha- must the “internal” scroll. [mitsvah mi-divrei Kabbalah]. We find it [de- and never stops obligating the father [to teach Hazakah, he stresses, based upon the Midrash, Conclusion #2: This [“inner”] parchment scribed] in Sefer Mishlei: “Educate the lad ac- his children]. that Moshe wrote thirteen complete Torah must be processed li-shemah and the letters cording to his [own] way [of learning], [so In truth, the formulation of Rambam is: scrolls – one scroll for every tribe, as well as [must be] written. In other words, the “inter- that] even when he grows old, he shall not “But a minor – his father is required to teach the Torah scroll of the Azarah (Temple Court- nal” scroll must also be created through human swerve from it.”viii him Torah, as it says, ‘And you shall teach yard) about which Parashat Va-Yelekh speaks: action, just like the “external” scroll. Every- them to your children.’”x However, Rambam “Moshe wrote this Torah and gave it to the Ko- thing that the Master of the Universe bestows Education and Learning [here] only wanted to stress that the command- hanim, the sons of Levi, who carry the Ark of upon the human being provides [him] an op- ment of teaching Torah starts immediately the of God...”vi portunity, as well as a possibility, to transform The commandment of hinnukh is legally when the child can understand something, as it However, this title [Safra Rabba de-Yis- his being into a Torah scroll. The person him- limited to the age of minority [katnut]. As long says in the Beraita in Sukkah (42a): “[When] rael] is still striking. Is [adeptness in] the art of self, however, must carry out these tasks. as the son is a minor, his father must train him he [the child] knows how to speak, his father in [the observance of] commandments. At the teaches him Torah.” He never meant to limit “Moshe inscribed the ‘internal’ Torah scroll into the con- moment he reaches majority [gadlut], the com- [the requirement of] teaching Torah to [one’s] mandment of hinnukh disappears. Within this minor [children]. As long as the son depends sciousness of the Jew and converted both the Jewish collec- premise, which has come to be considered ax- on his father intellectually and can learn some- tive and individual into a Torah scroll.” iomatic in the world of learning, lies hidden an thing more from him, the father must continu- immeasurable paradox. Let us understand it ally teach him Torah. The Rabbinic correctly. As long as the child is a minor – be- commandment of hinnukh stops at [the age of] calligraphy the greatest distinction with which The question we must now address is a fore the age of thirteen (for a boy) or before the bar mitzvah; the [biblical] commandment of Moshe Rabbeinu could have been crowned two-sided one. First, where do we find, either age of twelve (for a girl) – the father must look teaching Torah has no boundary and no meas- after his death? Were there no greater praises in the Halakhah or in the wondrous history of after his [or her] behavior. But once the boy or ure. And in this way, [the commandment of that the Heavenly Voice could apply to Moshe? the Jews, the realization of these two ideas, girl reaches the verge of gadlut, the father can teaching Torah] is comparable to [that of] re- Is the expression “the Great Scribe” the true “processing” and “inscription?” Second, of permit himself to stop worrying about the reli- pentance, in the sense of, “You cause man to meaning of “the Servant of God?” what, exactly, is the parchment of the “inter- gious upbringing of his son or daughter. From return, [bringing him] unto decrepitude”xi – In truth, if Moshe was dubbed “the Great nal” Torah scroll composed? And how does then on, the father need not concern himself at [even] unto the total dejection of the soul.xii Scribe,” it is not because of his [ability to] one process such a piece of parchment so that all [with] whether the boy or girl observes the [So, too, does the requirement of teaching write with simple ink on plain parchment – not he should be able to write the letters of the Sabbath, eats kosher, prays every day, etc. Torah know no limit.] [because of] his completion of thirteen “exter- Torah on it? As soon as they [the children] are [ha- nal” Torah scrolls. Such work could also have Let us consider the first problem and find lakhic] adults, take responsibility for them- been completed by simple scribes, [people] “processing” and “inscription” with regard to selves, and are themselves obligated in [the R. Joseph B. Soloveitchik (1903-1993), who were no “Moshe”s. I myself knew a scribe the “internal” scroll in the Halakhah, as well as observance of] the commandments, their par- z”l, was Rosh ha-Yeshivah at YU/RIETS, was who wrote tens of Torah scrolls during his life- in Jewish history. ents need not worry about them anymore. The active in the Boston Jewish community, and is time. [Rather,] the Heavenly Voice called him We all know that there is a Rabbinic com- father even recites a blessing at the bar mitzvah widely recognized as one of the leading “the Great Scribe” because Moshe inscribed mandment known as “educating minors to of his son, “Blessed is He Who has exempted thinkers of 20th-century Modern Orthodoxy. the “internal” [Torah] scroll into the con- [properly perform the] commandments [hin- me,” because he is automatically, truly exempt sciousness of the Jew and converted both nukh ketanim le-mitsvot].” A father must train from looking after his child, the [halakhic] Shaul Seidler-Feller is a senior at YC ma- the Jewish collective and individual into a his son, a minor, in practicing the command- adult. joring in Jewish Studies and is an Editor-in- Torah scroll. ments. The Mishnah in Berakhot (20b) rules: On the one hand, we all understand that Chief for Kol Hamevaser. Moshe is [called] “the Great Scribe” be- “Women, etc., and minors... are required [to such a situation is an absurd one and that, as a cause he emblazoned, with letters of the fire of fulfill the obligations of] prayer, mezuzah, and matter of course, the Halakhah could not for- holiness [esh kodesh], the Word of God on the grace after meals [birkat ha-mazon].” mulate a law which goes against the principles i Rambam, Mishneh Torah, Hilkhot Avel 7:6. hearts of the Benei Yisrael; blended the Torah The Mishnah in Yoma (88a) further estab- of religious logic and ethics; on the other hand, ii Yirmeyahu 36:18. together with the Jewish personality; and sanc- lishes the duty of hinnukh: “We do not afflict however, we cannot deny that, according to the iii Tosafot to Menahot 30a, s.v. “U-Moshe tified the physical and spiritual existences of children on Yom Kippur, but we do train them Halakhah, the requirement of hinnukh ends kotev.” the Jew with the holiness of the Torah. Not [to observe the afflictions of the day] one or with [the onset of] gadlut. We must deal here iv Compare Rashi ad loc. (s.v. “Ha-Kadosh [only] the thirteen “exter- Barukh Hu omer”): “Moshe would repeat after nal” [Torah] scrolls, but “Not only the thirteen ‘external’ Torah scrolls, but rather every Jew Him in order that he not make a mistake in his rather every Jew who pos- writing.” Nevertheless, whatever the explana- sesses a spark of Torah and who possesses a spark of Torah and Judaism carries within him letters tion is, the law is quite characteristic [of this Judaism carries within him idea]. letters which Moshe etched which Moshe etched with love and sanctity into the soul of Israel.” v Devarim 34:5. with love and sanctity into vi Ibid. 31:9. the soul of Israel. two years before [the age of majority] so that with a problem which has the status of “two vii See the discussion there. Similarly, with regard to the Sages of the they should be accustomed to [fulfilling the] verses which contradict each other [shenei ke- viii Mishlei 22:6. Tradition [Hakhmei ha-Masorah], who are commandments.”vii tuvim ha-makhhishim zeh et zeh].” ix Devarim 11:19; see Berakhot 13b. called “Scribes” [“Soferim”], Hazal explained The Mishnah in Sukkah (42a) mentions The question which emerges is: what x Rambam, Mishneh Torah, Hilkhot Talmud in Kiddushin (30a): “Because of this are the hinnukh once again: “A minor who knows how must the father do after his son reaches gad- Torah 1:1. Early Ones [Rishonim] called ‘Scribes/Coun- to shake [a lulav on Sukkot] is obligated (Rab- lut? xi Tehillim 90:3. ters’ [‘Soferim’] – for they would count all the binically) in [the commandment of] lulav.” In The answer to this question is obvious. xii See Rut Rabbah 6:4, Kohelet Rabbah 7:8, letters in the Torah.” They counted every letter, the Beraita [quoted] in that discussion, we find Aside from the commandment of hinnukh, and Yalkut Shim’oni on Kohelet 974. holding it up fondly and exalting it with love further: “The Rabbis taught: A minor who which is prophetically ordained, there is a pos- and holiness, and planted it within the Jewish knows how to shake [a lulav] is obligated in itive biblical commandment [mitsvat aseh de- personality forever. [the commandment of] lulav; [one who knows Oraita] of teaching children Torah, as stated in how] to wrap himself is obligated in [the com- the second paragraph of the Shema: “And you The Parchment and the Letters mandment of] tsitsit; [one who knows how] to shall teach them to your children...”ix protect his tefillin (he knows how to behave in The commandment of teaching Torah to If the premise that a Jew is likened to a compliance with all the laws a Jew must ob- children is certainly not exclusively linked to 28 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies Reviews A Fresh Look at the Aggadah BY: Shlomo Zuckier the perennial ethical and theological conun- R. Tsadok ha-Kohen,ii and commentaries on nature. The different interpretations of a given drums.” Additionally, the reason the Bavlii Humash such as Ibn Ezra and Ramban, just to Gemara flow naturally into a message that can was redacted with both the Halakhah and Ag- name a few. R. Blau also makes use of West- be taken from the text and applied to our mod- Reviewed Book: Rabbi Yitzchak Blau, gadah together, he argues, is because its read- ern literature in elaborating on the Talmud’s ern lives. At times, the application is more Fresh Fruit & Vintage Wine: The Ethics and ers are meant to view it as one integrated points, incorporating the ideas of Soren clearly suggested by the earlier source, and at Wisdom of the Aggada (Jersey City, N.J.: Ktav, whole (and not view the aggadic sections as Kierkegaard, Thomas Carlyle, and John Stuart others, it is made uniquely by R. Blau, but the 2009). nuisances to be skipped over). The Gemara Mill, among others, to solidify the messages result is always a deep and penetrating mes- values not only the vin- and relate them to our sage that is related to the Gemara’s theme. hen most people think of a recently tage wine of traditional modern lives. Finally, A good example of a typical piece in the published sefer on Gemara, their Halakhah but also the Fresh Fruit & Vintage book (albeit a somewhat longer one than Wthoughts immediately jump to dif- fruit of Aggadah, a dis- Wine utilizes the in- usual) is “The Connection Between Redemp- ferent forms of halakhic iyyun on its content: cipline whose messages sightful literary analy- tion and Prayer.”vii R. Blau first quotes the two “Is it Brisker or Telzer, does it have double- must be freshly applied ses of Jonah relevant Talmudic texts (Berakhot 4b and 9b) columned Rashi script format or not?” In con- to each generation. Fraenkeliii and Jeffrey on the topic of connecting the recitation of the trast to this attitude, R.Yitzchak Blau’s new The basic method- Rubenstein, which are Shema (=ge’ulah, redemption) to the She- book, Fresh Fruit & Vintage Wine (published ology of a typical article of a more academic moneh Esreh (=tefillah, prayer) and proceeds by Ktav in association with OU Press and in the book is to select a nature. to analyze the significance of this connection. Yeshivat Har Etzion) deals with the ethics and Talmudic passage and Parenthetically, Rashiviii likens semikhat ge’ulah li-tefillah to wisdom of the Aggadah, or, more accurately, pursue one or several it is important to note knocking on a door and then encountering the of the particular aggadot addressed in the directions in the com- the fairly recent pro- person inside immediately afterward. R. Blau book. The very existence of this book fills a mentaries’ interpreta- liferation of those then turns to another explanation, that of the significant lacuna in recent Jewish publishing, tion of the stories. At who take an academic students of Rabbeinu Yonah, that the redemp- as much has been written on the legal parts of times, textual or literary approach to Aggadah tion must be linked with service of God, as it Talmud and Tanakh and on Halakhah, but the inconsistencies are ad- in Hazal, in both the was when Israel left Egypt and subsequently field of Aggadah has hardly been touched. dressed by the commen- Bavli and Mishnah. accepted the Torah, or else the freedom is The book’s author is familiar with this gap, as taries, while at others Professor Fraenkel pi- meaningless.ix This notion of religious devel- he writes in the Author’s Preface: there are variant inter- oneered this field, opment is compared with the steps of counting “The very focus on Aggada represents pretations of the basic bringing literary and the Omer between Pesah and Shavu’ot, and something of a novelty. The world of narrative. The goal, academic methods to then contrasted with Isaiah Berlin’s “Two contemporary yeshivot tends to empha- however, is not to establish the peshat of the the study of Aggadah, through his works Concepts of Liberty,”x where he argues for size study of the halakhic sections of Tal- story, but to underscore its underlying themes Midrash va-Aggadah, Darkhei ha-Aggadah “negative liberty” (the autonomy to act unob- mud. Indeed, when the class reaches an and theological messages. In this sense, the ve-ha-Midrash, and Sippur ha-Aggadah.iv structed) and not “positive liberty” (freedom aggadic section, many rabbeim choose to method of the book reminds me of an oft- Professor Rubenstein has, within the last two with the expectation to act properly). A third either skip the section entirely or to read quoted phrase, “The derash of the derash is decades, further popularized and expanded on approach to the Gemara, that of R. Yehiel it through quickly and perfunctorily in often the peshat.” In other words, by analyz- this work in English in his books Talmudic Ya’akov Weinberg in his Li-Perakim,xi inter- order to get back to the meat and potatoes ing interpretations of homiletic material, the Stories and Rabbinic Stories.v In a related prets that redemption represents our attempt to of Jewish legal study.” goal is to reach the messages held within the vein, Rabbi Dr. Avraham Walfish, a Lecturer recall events from the past while prayer repre- In large part, then, the book is an attempt to Talmudic-Aggadic text. of Talmud at Bar-Ilan, and Rabbi Dr. Yakov sents our vision toward the future and the ac- combat this problem: The commentaries which R. Blau utilizes Nagen, a Ra”m at Yeshivat Hesder Otniel, tions we take to shape it. The goal of “The central methodological claim of this comprise several groups. First are the tradi- have applied literary methods back to the read- connecting these two, then, is to make sure book is that the history of traditional ag- tional mefareshim on the Gemara, including ing of the Mishnah, in both halakhic and ag- that we do not get pulled to either extreme: we gadic interpretation proves tremendously must move forward, but within the confines of helpful both for understanding the ag- “The very existence of this book fills a significant tradition, and we have to remember the past, gadic sections and for attaining wisdom but not lose ourselves in it. R. Blau ends with relevant to our own time.” lacuna in recent Jewish publishing” the suggestion that every time we pray, we can In this vein, the book functions both as an reflect on the ideas of positive liberty and of analysis of the aggadic sections it does address Rishonim (both on the page and not, such as gadic sections. R. Dr. Walfish’s Ph.D. thesis working towards the future. as well as an exhortation to the public to focus Rashi and Ritva), and Aharonim (the Sefat on Massekhet Rosh ha-Shanah explores the One downside of the book is its organi- more on the study of Aggadah in general. An Emet, Arukh la-Ner, Penei Yehoshua, and R. literary structure and themes displayed in that zational structure. It consists of almost one effort is made throughout the text to direct the Kook’s Ein Ayah, for example). Outside of work, and R. Dr. Nagen’s Nishmat ha-Mish- hundred explications of Talmudic passages, reader to remote places where he or she can this group is the much more elusive collection nahvi explores literary phenomena throughout which are organized into sections such as find explications of the various Talmudic ag- of discourses pertaining to particular Gemarot the Mishnah, with a focus on the theological “Prayer,” “Learning,” “The Goal of Life,” and gadot. found in other areas of Jewish literature. This implications of his discoveries. “Leadership.” This system of organization, Why, though, is learning Aggadah impor- includes derashot such as Derashot Ammi One very strong point in Fresh Fruit & while fairly convenient if one is looking for tant? R. Blau argues that the study of Aggadah by R. Moshe Avigdor Amiel and Derash Vintage Wine is the way in which R. Blau material on a given topic (and the “Index of can demonstrate that Hazal were not only in- Moshe by R. Moshe Feinstein, philosophic weaves together a close reading of the relevant Biblical and Rabbinical Sources” in the back terested in technical legal questions, but that works like Rambam’s Introduction to the aggadot and their commentaries with moralis- provides further ease for the user), fails to lend “the sages of the Talmud also grappled with Peirush ha-Mishnayyot and Divrei Soferim by tic comments of a sophisticated and insightful the book a sense of continuity. Though many

Volume III, Issue 3 www.kolhamevaser.com 29 Kol Hamevaser of the themes and messages are complemen- xvii Jeffrey Rubenstein, Talmudic Stories: Nar- tary, one often finishes reading a section with rative Art, Composition, and Culture (Balti- the feeling that he or she would like to hear more: Johns Hopkins University Press, 1999); Ensuring That the World Does Not more on the issue. Rabbinic Stories (New York: Paulist Press, The book represents an interesting niche 2002). Forget: The Illinois Holocaust Museum in Jewish scholarship, replete with both in- xviii Yakov Nagen, Nishmat ha-Mishnah: Tso- sightful interpretations of the Talmudic ag- har le-Olamah ha-Penimi shel ha-Mishnah and Education Center gadot and moral-religious messages as well. (Yeshivat Otniel: Hotsa’at Gillui, 2007). BY: Benjy Bloch party to cancel its plans, relocating the march It takes a broad and sweeping approach in an- xix Interestingly, the types of messages the to a different area. The whole incident resulted alyzing the selected Talmudic discourses and book sends often remind me of the moral in- in a positive development: the survivors estab- their lessons in a manner simultaneously tra- sights R. Shalom Carmy tends to make, which ovember 9th, 2009, which marked the lished a small Holocaust museum in Skokie in ditional and modern, combining the time-hon- makes sense, since R. Blau refers to R. Carmy 71st anniversary of Kristallnacht, gave 1980. Its exhibits have been incorporated into ored vintage wine with the fresh fruits of as one of “the two figures who had the greatest Nus an opportunity to reflect on the the new museum, and its founding made Western knowledge. The messages in this impact” on him (p. xxii). legacy of . To aid us in our in- Skokie an early center of Holocaust education. book, which are framed in the context of the xx Pp. 18-22. trospection, a new testimony to the resilience The survivors also petitioned the government of the Jewish people recently opened its doors to step up its Holocaust education policies. In sugyot and presented by R. Blau, are interpre- xxi Rashi to Berakhot 4b, s.v. “zeh.” to the public. After years of planning, a 45- 1990, the State of Illinois became the first state tive and analytic as they push the reader to xxii Rabbeinu Yonah to Berakhot 2b, Rif’s pag- million dollar, state-of-the-art Holocaust mu- to have mandatory Holocaust education in its deepen his or her religious commitment. The ination. seum in Skokie, Ill. was finally ready to begin public school curriculum. Current estimates xxiii individual pieces are short, and at the end of Included in his Four Essays on Liberty educating future generations of American believe there are about 2,000 Holocaust sur- each piece the reader thirsts for further enlight- (Oxford; New York: Oxford University Press, youth. The museum’s mission is not just to vivors still living in Skokie, many of whom enment, as the wine is both mesa’ed (filling) 1969). provide visitors with historical facts; rather, it have taken an active role in the founding of the and megarer (tempting) and the fruit leaves xxiv R. Yehiel Ya’akov Weinberg, Li-Perakim is to “Remember the Past, Transform the Fu- new museum. one hungering for further parpera’ot (Bilgoraj: Druk N. Kronenberg, 1936), p. 397. ture.” Modeled after the famous United States The museum’s goal is not only to educate (desserts). xxv See Pesahim 108a (the Talmudic crack Holocaust Memorial Museum in Washington the American public about the atrocities the wine? [See Haym Soloveitchik, “Responsa: D.C., the museum boasts an impressive array Jews endured during the Holocaust. On the Literary History and Basic Literacy,” AJS Re- of hundreds of artifacts recovered from Eu- museum’s website, its “About the Museum” Shlomo Zuckier is a senior at YC major- view 24,2 (1999): 343-357, at p. 347]). rope and donated by Holocaust survivors, as page declares a much more active aim: “This ing in Philosophy and Jewish Studies and is xxvi See Sukkah 27a. well as three permanent exhibitions. The new world-class museum is dedicated to pre- an Associate Editor for Kol Hamevaser. 65,000-square foot facil- ity, which opened on April 19th 2009, hosts many student and adult tour groups throughout i P. xvii. the year and is also an education center and an ii See, e.g., pp. 95-96 and 170. iii archive for survivor tes- P. xix. i iv timonies. As R. Blau notes in the Author’s Preface (p. Skokie is a sleepy xx), only aggadot from the Bavli appear in the suburb of Chicago where book, for the educational reason that most peo- the biggest news typi- ple focus on Bavli more than Yerushalmi. cally concerns who is v The question of whether or not the selected running for school board stories that involve Talmudic personalities president. Why would ever took place is not addressed at all in the Skokie be the first choice book due to the author’s belief that issues of for this new educational historicity are of relative unimportance com- facility? The truth is that pared to the lessons we can learn from the ag- Skokie is the ideal place gadot themselves. (Personal communication for a Holocaust museum. In the ‘70s, there serving the memories of those lost in the Holo- with R. Blau.) were close to seven thousand Holocaust sur- caust and teaching current generations about vi P. 98. vivors living in Skokie, and these survivors the need to fight hatred, indifference and geno- vii P. 177. contributed to the fight against unfounded ha- cide in today’s world.” There are important tred in a significant way. In 1977, a group of lessons that the Holocaust urges us to uncover, viii Pp. 41, 71, and 120. neo-Nazis, led by Frank Collin, applied for a and if we fail to confront questions of morality ix Pp. 5, 6, 31, and 128. permit to march through the streets of Skokie and accountability we run the risk of allowing x Pp. 6 and 196-197. and demonstrate their political affiliation with another genocide to occur. One of the ways xi Pp. 78-79, 138-139, and 202. the National Socialist Party of America. This the museum tries to accomplish its goal is xii P. 218. galvanized a community of survivors, who through an innovative exhibit designed for xiii Ibid. until now had been silent about their past, to young children. While the horrors of the Holo- xiv He is mentioned in the introduction on p. xv find a way to stop the march, and even more caust may not be appropriate for young minds, and is quoted on pp. 10, 83, and 227. importantly, to create an institution that would they can benefit greatly from the lessons of the xv He is mentioned in the introduction on p. xv educate the public about Nazi atrocities. The Holocaust. The exhibit is designed to teach and his analysis is quoted on p. 30. community’s outcry led to three court cases children to focus not just on their own chal- xvi Yonah Fraenkel, Midrash va-Aggadah (Tel pitting the survivors’ outrage over this public lenges, but to also involve themselves in the Aviv: The Open University, 1996); Darkhei display of hatred against the First Amendment plight of other unfortunate people in their ha-Aggadah ve-ha-Midrash (Masadah: Yad la- that allowed the neo-Nazis free speech. Al- communities. How many lives could have Talmud, 1991); Sippur ha-Aggadah, Ahdut though the higher court decided that the neo- been saved if the Gentiles had stood up for shel Tokhen ve-Tsurah: Kovets Mehkarim (Tel Nazis were allowed to demonstrate, the their Jewish neighbors when the Nazis came negativity caused by the court cases forced the to deport them? The mindset of, “I am just a Aviv: Ha-Kibbuts ha-Me’uhad, 2001).

30 www.kolhamevaser.com Volume III, Issue 3 Academic Jewish Studies bystander, this is not my fight” is irresponsi- ghetto in , sleeping six to a room and are important, but the passionate, painful, or We are mired in a culture that preaches ble, and the exhibit strives to inculcate a sense huddling together for warmth in the frigid Pol- joyous account of a survivor more meaning- and applauds a cool and detached attitude, one of communal responsibility amongst the ish winter. The interior of the museum is fully strikes a chord and resonates with the in which it is inappropriate to stand out and younger visitors to the museum. arranged in an architectural style called “bru- public. Soon, these opportunities will vanish, display passion for a cause. The Holocaust Another focus of the museum is to edu- talism:” the walls are made of unfinished ce- leaving a gaping hole in Holocaust education. forces us to hold ourselves accountable for cate visitors about other worldwide genocides, ment and the ceiling is a spider web of Documentation of the events based on eyewit- what goes on around us, and if events demand as well as to stimulate activism on behalf of unfinished piping, reminding visitors of the ness accounts and the collection of testimonies a response, we are obligated to rise above the oppressed nations. An art gallery, called complete destruction that the Nazis wreaked has therefore become paramount. The mu- tide of indifference and make an impact. Are “Legacy of Absence,” contains paintings de- upon Europe. seum serves as a repository for the stories of we cognizant of this lesson that the Holocaust picting more recent genocides in Darfur, The significance of this new institution is survivors, crucial to our goal of forcing the begs us to instill in ourselves and in society? Rwanda, and Bosnia, to name a few. The mu- clear enough. Every Jew understands the im- world to remember. If not, then maybe we should all pay a visit to seum’s education center is especially trying to pact the Holocaust has had on society in gen- Almost all of the tour groups at the mu- the Illinois Holocaust Museum and Education raise awareness now about the current situa- eral, as well as on his or her personal life. seum come from public high schools from all Center. tion in Darfur. Recently on temporary display Nearly every Ashkenazi Jew alive today has a over Illinois. Some of the students in the group was a powerful photojournalist exhibit, “Dar- grandmother who escaped Germany right be- have never met a Jew, let alone know any of fur: Photojournalists Respond,” which was or- fore the war broke out, a neighbor who sur- the rich history of the Jewish people that lived Benjy Bloch is a sophomore at YC and is ganized by Holocaust Museum Houston and vived the terrors of Auschwitz, or a family in Europe before they were destroyed by the currently Undecided. aimed “to encourage social change through member who died in the vast silence of a Pol- Nazis. The museum serves as an important tes- photography and education.” ish forest while fighting the Nazis as a parti- timony to the culture and contributions of the The architecture of the museum is sym- san. However, these daily human reminders Jews of pre-war Europe. We were not a pitiful bolic. Painted half in white and half in black, are rapidly dwindling. Most survivors are at and downtrodden nation, although Hitler i The information in this article was taken from the building testifies to the hope for the future least in their eighties, and the next generation briefly turned us into one. Our heritage is a the museum’s website, http://www.ilholo- that always materializes after the darkness of Jewish children will not have the honor and vital part of who we are, and it is important caustmuseum.org, the Skokie Historical Soci- ends. Visitors enter the black side, walk privilege of hearing firsthand accounts of the that society views us as a vibrant community ety’s website, http://www.skokiehistory.info/ through the exhibit, and emerge from the horrors and miracles that characterize those six with a meaningful past. One docent at the mu- chrono/nazis.html, and from personal conver- white side, hopeful that humanity has learned terrible years in Europe. On every organized seum told me that she makes sure to focus the sations with my mother, Vivian Bloch, who is its lesson and is ready to fight against evil. The tour at the museum, the group has the oppor- beginning of her tour on the centers of learn- a docent at the museum. exhibits are cramped and the hallways are nar- tunity to hear from a survivor for thirty min- ing and Jewish civil societies that existed be- row, representing the pressure and constriction utes. Many visitors have raved that this part of fore the war so that the tour groups grasp the that filled the years of the Holocaust. Visitors the tour impacted them the most. Pictures of magnitude of the loss of our culture. Six mil- have the feeling that they are trapped in a the gas chambers and historical information lion is not just a number – it is an entire world.

The next issue, on “Jewish Denominations and Sects,” will discuss the development of and relationships between modern Jewish denominations, as well as the conflicts and arguments between different groups of Jews throughout Jewish history. Potential subjects include:

Jews for Jesus (Messianic Judaism); Karaites, , Essenes, Sadducees, and the Dead Sea Sect; Aseret ha-Shevatim; Relating to the Right/Left; Non- Denominationalism, Pluralism, and Peace and Intermarriage Between Sects; Denominations in Israel vs. in the Diaspora; Reconstructionist, Jewish Renewal, Reform, Conservative, and Orthodox Jews; Israel’s Hillonim, Religious Zionists, and Haredim; Ashkenazim and Sefaradim; Hasidim and Mitnaggedim; and Chabad.

Submit articles, letters-to-the-editor, and advertisements to: [email protected]

Volume III, Issue 3 www.kolhamevaser.com 31