Summer 2003 Template Copy

History …Rav Hayyim’s derech halimud was an invaluable response to the Haskalah’s poisonous condemnation of yeshivot. Distinguished historian Dr. Mordechai Breuer recently completed a comprehen- sive study of the intellectual, social and institutional history of yeshivot, covering a period of approximately one thousand years. Below, Dr. Breuer outlines some of Two modes of study alternated with- concurrently interpreting the text of losophy and the sciences were taught the pivotal points of his forthcoming book Ohalei Torah (in Hebrew),* which is in the yeshivah: text critique and Rambam’s Mishneh Torah so as to more or less independently from reli- analysis (peirush) and subtle, text-free serve, apart from codification, as a gion, and Islam was much less, if at all, to be released this summer. reasoning (pilpul).1 This polarity goes commentary on the Talmud. The chal- tainted with what Judaism considers back to the Talmud itself and is evi- lenge to his students’ intellects dent in the methodologies used by var- was enormous, and Rav ious commentators. Whereas Rashi Hayyim’s derech halimud was an was concerned with comprehending invaluable response to the the particular text studied, the Ba’alei Haskalah’s poisonous condem- The Yeshivah haTosafot focused on evaluating the nation of yeshivot. text in light of other sections of the Talmud, a procedure that led to fine The conceptual distinctions. (That the Ashkenazic/Sephardic Through the Ages term hachi garsinon [this is the proper text] occurs in Rashi’s commentary on Dichotomy the Talmud 1,450 times and is mentioned in Tosafot only 326 times, A central point in the com- lends support to this thesis.) In the fif- parative history of yeshivot is teenth century, Ashkenazic yeshivot the persistent dichotomy tended to devote specific periods between Sephardic and (either entire semesters or certain parts Ashkenazic yeshivot. In An open-minded scholar ven- medieval times, for example, the years of transition from the Middle Studio portrait of a group from the Ponevezh Yeshivah. turing into the history of yeshivot can- Babylonian yeshivot studied Talmud Ages to the Early Modern period, a of the day) to textual analysis and con- Germany and France, for 2 not help but be struck by the great to the exclusion of everything else. movement aiming at including the ceptual pilpul. instance, Jewish philosophy was diversity of the yeshivot of past genera- Deviating from this, the early study of kabbalah sprung up in An important element in the history banned from the yeshivot (which was idolatry. The culture and civilization of tions. Above all, he must Sephardic yeshivot. of Talmud study, which cannot be reflected by the lack of philosophical Islam in Spain—which became totally withstand the impulse to And in modern times overlooked, was the decisive influence writings in the Ashkenazic world— Christian only by the end of the fif- assess the standard and both Chassidic and of outstanding teachers and deans, other than ethical treatises—until well teenth century—and elsewhere, quality of yeshivot of old Mitnagdic yeshivot many of whom brought about epoch- into the Early Modern period.) At the achieved a relatively high level, and by what would be have reacted to the making changes in the methods of same time in Spain and to some extent Jewish scholars felt the need to confront deemed a model institu- challenge of mod- study. A case in point was Rabbi Jacob in Provence, systematic philosophy and, to a certain degree, emulate the tion in more recent ernism by promoting Joshua Falk (eighteenth century) who (such as Rambam’s Moreh Nevuchim prevailing culture. times. Different ages and the study of moral announced in the preface to the first and Rav Sa’adiah Gaon’s Emunot traditions cherished dif- philosophy and musar. volume of his work that he decided to Vedaot) if not taught from the pulpit, Alternative Yeshivot ferent academic goals. To It is also important to abandon the well-trodden ways of was eagerly pursued by the more gifted illustrate, let us examine note that yeshivah pilpul and preferred instead to analyze among the students. Why the differ- There were other significant differ- various methods and teachers—in particular the Talmudical text critically and logi- ence in Ashkenazic and Sephardic ences between Sephardic and curricula. yeshivah deans or cally, making frequent references to views? The answer lies in the divergent Ashkenazic yeshivot. For instance, roshei yeshivah—would Rishonim including Rambam. In fact, Christian and Moslem cultures in there were—and still are—types of The Diversity of regularly include some Rabbi Falk paved the way for the new medieval Europe. yeshivot that were widespread in methods of study that appeared in the The culture in Christian Europe was Yeshivot of their private schol- Sephardic communities and only rarely arly preoccupations last two hundred years. More recently, imbued with theology and dogma. found in Ashkenazic communities. such as Tanach, the outstanding Rabbi Hayyim Halevi Moreover, to Jewish eyes Christian ideas One such yeshivah was the yeshivat Throughout history, The yeshivah in Kelm, a stone building with arched windows with decorative lead- Hebrew language and Soloveichik (Volozhin, Brisk) revolu- and concepts seemed close to idolatry, if chachamim, which was a study group different yeshivot had ing. Photos courtesy of YIVO Institute for Jewish Research, except where indicated. grammar, kabbalah or tionized Talmud study with regard to not idolatry itself. Compared to Jewish of elderly, distinguished scholars. different curricula. In the early Ashkenazic yeshivot (eleventh other subject areas in their lectures. both curriculum (by concentrating on culture, Christian culture was consid- Interestingly, the earliest European century) included other subjects such Rambam) and methodology. He ered inferior, and therefore, there was documentation of this type of yeshivah Dr. Breuer is professor emeritus of Jewish as the study and interpretation of *(The Tents of Torah) to be published by devised and introduced new ways of no incentive for Jews to compete with stems from Ashkenazic (not Sephardic) history at Bar-Ilan University. liturgical poetry (piyyutim). In the Mercaz Shazar. judicial analysis and conceptual logic, it. In Moslem countries, however, phi- sources. A famous responsum by Summer 5763/2003 JEWISH ACTION Summer 5763/2003 JEWISH ACTION Sephardim viewed pilpul, which was widespread in Since the average student is no genius, the yeshivot tend Ashkenazic yeshivot, as being oversophisticated. to promote mediocrity, uniformity and diminished student creativity. Rabbeinu Gershom Meor Haggolah3 synagogue after morning prayers...and not exceed his elementary needs.7 Sephardic ideal was to study Gemara itable founders of the yeshivot.) In the yeshivah, like most other educational leaves no doubt that the “yeshivah” he they brought their books...but [then] The essentially Sephardic origin of in accordance with halachah and not writings of Ashkenazic masters, how- institutions, is not essentially structured referred to was a study group of impecuniosity became widespread and this indulgent definition of Torato to engage in fruitless hairsplitting.9 ever, there are many distant yet dis- on a democratic system. Moreover, accomplished scholars headed by sever- they were dependent on gainful labor, umanuto is confirmed by the fact that Sephardim viewed pilpul, which was tinct echoes reflecting the lively, some- yeshivah masters are religiously endowed al outstanding rabbis known to every and therefore this custom had to be this subject is hardly mentioned in widespread in Ashkenazic yeshivot, as times stormy, course of their sessions with a status that ensures their position 5 with their students. In contrast, Talmudic student of that period. discontinued.” According to Rashi, it Ashkenazic responsa prior to recent being oversophisticated. of authority. Thus, theoretically, there can Sephardic masters delivered their lec- Among those studying at the yeshivat would seem that the yeshivat boker was times. Furthermore, Ashkenazic glosses It stands to reason that excessive be no power struggle between masters tures in a more magisterial, impersonal chachamim of Rabbeinu Gershom were already considered a bygone institu- on the relevant section of the Shulchan pilpul leads to greater stringency when it and students, and yet there have been, 8 style and their students acted in a scholars from Provence and Spain who tion in Ashkenaz during his time, Aruch rely almost exclusively on comes to halachic decision-making. This and still are, ongoing struggles at various more restrained manner. This again is had presumably traveled to Mayence, however, it reemerged in subsequent is because the conclusions resulting from yeshivot which seem to have originated 4 reflected in the written discourses of Germany for this purpose. Rashi’s generations. The term yeshivat boker excessive pilpul are questionable; there- in a breakdown of the traditional balance the Sephardic masters, which only yeshivah was a yeshivat chachamim as itself is mentioned, to the best of my fore halachic decisors tend to follow it to of power between masters and students. rarely refer to personal matters, names well but was also attended by students knowledge, only by Rabbi Tsevi be strict but not to be lenient.10 A surprising finding of any study of 6 and details of yeshivah life.11 of different age groups and levels of Hirsch Ashkenazi. Rabbi Ashkenazi The Sephardic tradition of yeshivah yeshivot is the extent of student power achievement. This is evident in Rashi’s clearly differentiates between a yeshivat learning and life is at a distinct disad- over the ages. The root of this power lies commentary on the Gemara where he boker, which is attended by chaverim vantage compared to the Ashkenazic Milchamta shel Torah in the nature of the teacher-pupil rela- makes certain statements seemingly me’arayot gaveiru (lion-hearted [presti- tradition. Sephardic responsa and tionship that has existed in the Jewish mindful of less-advanced students.

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