Engaging Secular Rabbi Dovid Bashevkin Director of Education, NCSY and Faculty, IBC and Sy Syms School of Business Culture and Rabbi Daniel Z. Feldman Rosh Yeshiva, RIETS and Rabbi, Ohr Saadya, Teaneck, NJ moderated by Rabbi Yaakov Glasser David Mitzner Dean, YU’s Center for the Jewish Future Rabbi, Young Israel of Passaic-Clifton, NJ

THE ROLE OF POP CULTURE IN TORAH GROWTH AND EDUCATION: A CONVERSATION

hanukah accentuates the place specifically during a period of society that is characterized by its threshold between the Jewish time when people are “in the street.” own ideals and culture is contingent home and the public domain. The religious and cultural crisis upon our ability to discern and filter, CBoth the position of the menorah that ultimately led to the Chanukah embrace and reject; to relate to the and the timing of lighting relate to story has much to do with the complexity and nuance of the world the ritual act of observance, as well as challenge of living a unique Jewish around us. to the distinction between our own life within the larger environment of In no area of societal engagement internal home environment and the the outside world. Total isolation is is this more complex than popular outside world. We ideally light the virtually impossible, while complete culture. Popular culture emanates menorah in the doorway of our home, integration has shown to be an almost from the population that creates, or minimally at a window through certain path toward assimilation. nurtures, and sustains it. We are part which we can project the light out Clearly, our capacity to survive and of that population, and therefore into the street. The lighting takes thrive within the framework of a

11 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 exposed to much of its substance. and understood, and is of course a While his focus was on film, he could Its influence is inevitable, yet also concern. But the term “pop culture” have just as well been commenting incredibly challenging. How do we requires greater definition. Often, on any medium depicting the human relate to the popular culture around in discussing the parameters of condition. us? How do we determine which engagement, we talk about “low So which is it? Presumably, both elements are opportunities for the culture” and “high culture.” I don’t descriptions are possible. Further, a edification of our religious life, and know if I’m qualified to define person’s reaction joins the intent of which threaten it? How do we create these terms, but I would not use the producer with the sensitivities of a framework of engagement that the particular medium or genre as the consumer, making the eventual relates to the reality within which defining what is low culture and response a highly individual outcome we live, yet also rises above it when what is high culture. I would rather that transcends the vessel that the standards are not appropriate define high or low culture based on contains the product. to our values? How do we teach our what the product seeks to evoke, children that certain elements of the or even more subjectively, what the High culture, accordingly, would be culture may prove enjoyable and unique personality of the individual that which elevates and edifies, while enriching, while others are hostile and consumer takes from the experience. low culture desensitizes and demeans. This classification might not be a incongruent with our way of life? How To illustrate, Rav Moshe Feinstein, do we place limits on our exposure binary reality inherent in the artistic zatzal, in his Teshuvos (Igros without projecting inconsistency and output, but can be descriptive of the Moshe II, 79), is dismissive of the hypocrisy to those around us? The unique experience that occurs to the possibility of any redeeming value consumer, which can vary widely discussion that follows explores the in theatrical pursuits, noting, among religious and communal dynamics from the experience of a different other objections, that they reduce consumer. that frame these questions. our aversion to the seriousness of murder and the value of human life. Of course, the intent of the creator What are the challenges and This is an understandable and in fact does play an outsized role, which opportunities that you see in documentable concern: the U.S. Army adds to concerns inherent in whatever our community’s relationship has trained soldiers to overcome might be called “low culture.” to pop culture? a resistance to killing the enemy Objectionable content may not by exposing them to war movies; only be incidentally present, but this resistance to killing was also may represent the purpose of the RABBI far less common once such movies production, greatly intensifying the FELDMAN: Our had permeated the general culture. already significant obstacles therein. Yeshiva is known for, Undeniably, such depictions have the among other This, again, is a classification that capacity to dehumanize the other and qualities, balancing exists outside of medium and genre. disconnect the viewer. an appreciation of the wisdom and With all due respect to Marshall culture of all of humanity with an And yet other reactions are possible McLuhan, the medium may be the absolute commitment to the too. The late film critic Roger Ebert message, but not absolutely so. While principles of Torah, which is notably compared movies to “a one medium or another may be more necessarily exclusive of much of what machine that generates empathy,” or less conducive to a particular type is present within that culture. claiming that they “let ... you of experience, it is also true that every Accordingly, by that reality, it is the understand a little bit more about medium has unique capacities in how relationship with culture itself that is different hopes, aspirations, dreams it communicates, and in the hands of both the challenge and the and fears [and] help ... us to identify a thoughtful artist can enhance any opportunity. with the people who are sharing this message. journey with us.” Also, “The great Likewise, the same applies when The significant problem of movies enlarge us, they civilize us, addressing “pop” culture. The objectionable content is well known they make us more decent people.” manifestations of culture can be at

12 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 once popular and also high, low, or That being said, I do think it is training ground for such development. any place in between. Shakespeare, in important to be aware of the risks that Nonetheless, many bnei aliyah have his day, was the ultimate in popular are attached to sports fandom. The found opportunities within both to culture. [Similarly, the oeuvre of admiration of professional athletes display and to mold refined character, Alfred Hitchcock has generated generally focuses on skills and abilities and we all benefit from their efforts. many hundreds of pages of scholarly that do not have inherent moral or analysis.] spiritual value, and then draws us RABBI The crucial question then is not into idolizing of individuals who may BASHEVKIN: Let’s whether the product was designed not have any other traits worthy of start with a given. for the masses, or appreciated by emulation by bnei Torah (of course We’re talking about them, but rather what effect it has on they may indeed be upstanding and communities that its beholder. This, in turn, is greatly admirable people, but that is not a are already engaged in outside culture. shaped by the eye of that beholder, as necessary prerequisite for athletic Whether its subscriptions to the Wall well as by his ear, mind, and soul. skill). Street Journal, television, art, movies, or theater, many in our community Every individual needs to understand Again, many spiritually sensitive people engage with culture in different ways. I himself and what he extracts from have found great inspiration and moral would like to leave aside a halakhic his interaction with any form of insight from their engagement with discussion, since, as far as I know this culture, popular or otherwise. The the sports world. However, as with is not being published in the Purim strength and character of our internal all cultural intake, this is contingent edition, and such a discussion is foundation will greatly impact what on the consumer’s own inherent woefully out of my scope of expertise. such engagement brings, and thus moral framework, since the game will Sadly, much of outside culture is. define both the challenge and the generally not provide such messages or highlight them naturally. opportunity. I want to start by highlighting Regarding sports, I’m in a minority I have heard many rebbeim modify the an important distinction in the on this question because I am more statement of the Talmud that one can question. A February 1949 article in cautious about sports than I am about be recognized “b’koso, kiso, u’b’kaaso” Harper’s, titled “Highbrow, Lowbrow, some other aspects of general culture, (in one’s [uninhibited] intoxicated Middlebrow,” by Russel Lynes, which I think is a less common state, in one’s spending priorities, introduced to a wider audience the attitude. I should mention first that and in one’s state of anger,” Eiruvin distinctions within different forms 65b), to include “ ,” i.e. one’s many wonderful bnei Torah, many b’kaduro of culture. Namely, there are two character can be discerned by how outstanding talmidei chachamim who major poles in culture. There’s elite are far beyond me, have benefited they behave on the basketball court. culture like fine art found in museums, greatly from their appreciation of This is certainly true. However, the and lowbrow culture like television, sports, and have found a place for it in competitive environment does not comics, and movies. During the “early their spiritual lives that fits well with always reward refined midos; thus, years” of the Modern Orthodox their overall character. the context is valuable as a reflection community, there was much of character, but not naturally as a discussion about the encounter and integration between elite culture forms like literature and art with the Every individual needs to understand himself and world of Torah. People were rightfully what he extracts from his interaction with any form fascinated when Rabbi Soloveitchik could marshal Kierkegaard and Hume of culture, popular or otherwise. The strength and within Talmudic discussions, and character of our internal foundation will greatly they would boast that their rabbi also had a PhD. By and large, the thought impact what such engagement brings, and thus leadership within our community define both the challenge and the opportunity. ignored pop culture, deeming it too

13 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 pedestrian and low-class. Of course, about the ontological importance cherished and invaluable natural outside of the leadership, much of of floor hockey in his Halakhic Man, resource, can nonetheless be the community drifted toward the I do think that our yeshiva sports dangerous when not carefully pleasant distraction of pop culture leagues are a great case study for disciplined. A remark that seems and left more highbrow discussions this. The culture surrounding the casual when uttered by the average of “integration” and “encounter” to leagues, standards of behavior, and person is devastating when spoken by rabbis with PhDs. As Rav Aharon sportsmanship is a great opportunity a respected teacher. Further, a teacher Lichtenstein noted, “The children in to develop positive and sticky culture must be concerned that his or her Centrist summer camps today do not for our community. Many of our high less serious remarks can potentially waste away their summers because schools and youth organizations are create a climate of negation of others they are busy mastering Bach or leading the way in this regard. They that the students will pick up on. If a Euclid.” are all developing great experiential teacher makes remarks about others So, if pop culture is a reality within programming, means of affiliation, that appear to be disparaging, even if our community, where does that leave and just good old-fashioned it is granted that the remarks may be us? As noted, there is a challenge and shtick that can compete with the justifiable from his or her perspective, an opportunity. And, as is often the gravitational pull of pop culture. No the effect on his or her students’ case, I think they may be one and forum, symposium, panel session, or respect for others, as well as their the same. Peter Drucker, a noted conference is going to stem the tide perception of how a Torah scholar management consultant, famously of pop culture. The way to countervail relates to others, can be severely remarked, “culture eats strategy for the messaging of pop culture is to affected. This topic is addressed breakfast.” Sure, a company can have develop a better one of your own. very effectively in Rabbi Shalom impressive change-management Carmy’s important article, “You plans, but if it does not address the Should Torah education Taught Me Musar and the Profit On underlying culture in the institution incorporate pop culture It” (Tradition, 42:2, Summer 2009). nothing will really change. For too references (from sports, It is instructive in this regard to read long, Modern Orthodoxy has been movies, etc.)? Is there a right the responsum of the Chavvos Yair trying to beat culture with strategy. way and wrong way to do this? (#152) that the Chafetz Chaim printed They re-examined the sources, they in the back of his sefer, in which the issued white papers, they convened author contextualizes and explains the RABBI conferences. But all our strategic statements in the Talmud that appear FELDMAN: This plans were always devoured by the to challenge our perceptions of what question represents voracious appetite of culture. Our is expected in terms of mutual respect a particular yeshiva league, our bar and bat among scholars. challenge for mitzvahs, our Netflix account. Regarding the referencing of popular educators and others who influence culture, the benefits are similarly The challenge of pop culture is that public discourse. The use of our surrounded by risks. The teacher, it is very sticky, very contagious, and personal sense humor, as well as of as a mature and sensitive religious blissfully distracting. If the only pop mass-produced sources of humor or personality, is hopefully careful to culture in our community is sports, entertainment, can be powerful tools structure his or her own cultural movies, and television, we are going to for pedagogy; when employed well, engagement with discrimination and be left with a Modern Orthodoxy that not only does an educational message balance. However, this may not be is just a shell without substance. The get across more effectively, it can accurately perceived or appreciated opportunity, however, is to develop endure for a lifetime. At the same by his or her students, who may lack and mimic many of the positive time, there are inherent risks that are the same ability of discernment. This trappings of pop culture within a magnified exponentially when a rebbe is particularly true in that the attitude Torah context. Though I often joke or any teacher of Torah is involved. that given the attention it gets, you portrayed toward media consumption would think Rabbi Soloveitchik wrote Using our own sense of humor, a is often conveyed as all or nothing; i.e., we either abstain from engaging

14 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 with popular culture, or engage kabbolas Shabbos, or an energetic Beis with it indiscriminately. While the Medrash. It is not the world you live in simplicity of such an approach may everyday and that is exactly what be appealing, its premise makes it makes it so captivating. harder for a teacher to maintain a nuanced approach in public. This When I think about incorporating pop is all in addition to the fact that a culture references, I think about these Torah teacher has a need to maintain two types of religious experiences. an appropriate level of dignity (see For the former experience, where Listen to Rabbi Feldman religiosity is a function of relevance, Rambam, Hil Talmud Torah 4:5), at analyze a topic in Bava Kama the same time attempting to create an then pop culture, like economic atmosphere where his or her students terminology or the latest headline, using the recent Banksy will reap the positive benefits humor is crucial to connecting to your painting shredding story. can provide. audience. The danger, I think, is when our reliance on making religion the pronunciation so badly that the Beyond this concern, it is also relatable comes at the expense of entire audience doesn’t know what I important that any reference be used showing how it is also aspirational. am referring to? to enhance the message, rather than Many of the most powerful religious 2. Am I referencing a show that tailoring the lesson to the reference, moments emerge because they anyone in the audience has ever heard which has the effect of cheapening transport the participants to places of, or in my sad and desperate attempt both the content and possibly the where clichéd sports references and to assert my relevance am I actually image of the speaker as well. If I may dated 90’s movie quotes are no longer just highlighting my irrelevance? cite Rabbi Shalom Carmy twice in one important. response, he illustrated the difference 3. Is this example so over-used and Torah learning can be a mirror and quite effectively in another one of cliché that most of the audience a ladder. When used as a mirror, a his articles, “Homer and the Bible” knows exactly where I am going with well-placed movie quote or sports (Tradition 41:4, 2008). the analogy from the moment I start? reference can remind the listener that Torah reflects and reaches the world RABBI we live in. But Torah also needs to be Nowadays, aside from BASHEVKIN: used as a ladder. It allows us, however professional sports games Generally, I think briefly, to transcend the banality of and Hollywood movies, there there are two types our routines and responsibilities is a culture of content that of religious and, for a moment, feel eternity. Pop is shared in the form of experiences. One is a religiosity that culture used right will sharpen the memes, GIFS, and amateur reflects your life, your experiences, reflection in the mirror. But if used content. Sometimes this is your worldview. It is a religious world haphazardly and sloppily, it will erode called “low brow pop culture.” that understands what your workplace the rungs of the ladder. Is there any distinction in may feel like and what your Sunday incorporating this new form of mornings look like. This is a religious As an aside, for those who do plan on content as opposed to other affiliation that, to use an over-used incorporating pop culture into their types of content, such as descriptor, feels relevant. There is a shiurim, please allow me to append sports and movies? second form of religious experience this this handy check-list: that is nearly . Not 1. Do I really know how to pronounce because it is irrelevant, but because the name of the actor/movie star/ RABBI the power of such religious television personality I am about to FELDMAN: As experiences derives from their other- cleverly reference, or is it just a name mentioned above, worldliness, rather than reflecting the I have seen in print or overheard my the format doesn’t quotidian world where you live. This children say, and I now plan to butcher have to dictate the may be a darkened tisch, a moving

15 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 character of the message. Sometimes culture into shiurim began as But the lesson from this model is the tools like these can be very effective, something very interesting, but the power of harnessing a medium that especially since they are low-budget overwhelming development of online speaks to your audience. options, both for the creator and the communication and programming Another example is the proliferation consumer, who don’t have to invest should force us to look at new ways of Jewish memes shared online. Now money, or more important, time, to we should be interacting with culture. before people start sending angry appreciate them. The constrained Namely, as I have written about once letters to the editors, I am aware formats can also be very conducive to in these very pages, we should focus that some of these memes can be creativity. less on topical connections (Torah inappropriate and they certainly AND Sports/Movies/Television etc. do not require a Birchas HaTorah etc.) and instead consider much more RABBI before looking at them. But that carefully the medium of the internet doesn’t make them insignificant. As I BASHEVKIN: and the opportunities it presents. Most discussions discussed earlier, Modern Orthodox about how we The next generation of creative Torah communities have a culture problem. integrate pop culture presentation will not just be about who We have spent too much time on into Torah learning relate to topical could find a connection between the strategy and not enough time building integration. latest show or trend and Torah, but culture. A dear friend who was raised who could integrate the medium of in a Hassidic community once told First, what is topical integration and such trends into Torah presentations. me that the most important lesson did I make up that term just now? Yes, Simply put, the innovation of pop our community should be learning yes I did. culture is not just about its messages — from the Hassidic world is how to Leaving the genesis of this term it is about the medium. create great fun Jewish culture among aside, I believe topical integration Let me give two concrete examples. our children. Now sharing “Shtark can refer either to shiurim that use Jewish Memes” may not be the sole some pop culture phenomenon as a YUTorah.org is a fabulous case study comparative value to Torah, or pop in Torah innovation. On October culture examples that explain or 26, 2009, Rabbi Aryeh Lebowitz highlight Torah scenarios. An example uploaded a shiur to YU Torah titled, of the former would be any shiur titled, “Ten Minute Halacha – Microwave “[Insert name of popular movie/video Kashrus.” What was the innovation game/sports]: A Torah Perspective.” of that shiur? It wasn’t the first Here, pop culture is being used to time someone spoke about kosher contrast some Torah value. So maybe it microwaves. It probably wasn’t the is Fortnite and Torah or Snapchat and first time someone spoke about Torah or The Avengers and Torah, but microwaves for 10 minutes. But it pop culture is being used to highlight was probably the first time that a some Torah value. Similarly, in the discussion of kosher microwaves latter example of topical integration, was marketed using a “Ten Minute” pop culture is used to highlight a headline. That is not achiddush of halakhic process or scenario. So messaging, it is a chiddush of medium. perhaps you use the Simpsons to It presented classic Torah within a consider a halakhic dilemma or new medium — in this case, a catchy, analyze whether was, in fact, bite-size time frame. The sensibility of obligated to wear the puffy shirt, but this new medium was quickly proven pop culture can provide a situational by imitators who gave you the ability lens to consider Torah questions. to learn about kosher microwaves in a variety of timeframes from 20 minutes The topical integration of pop all the way down to two minutes.

16 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 answer to this problem, but it is likely This development allows for advances the days of with sentimental a part of it. For too long, too much of both quantity and quality. I often happy endings; instead we have self- of our community has not been think about how my grandfather wrote referential shows that exhibit witty smiling in their official photographs sefarim 50 years ago, and probably irony and biting cynicism about our — and a resilient community needs wondered how widely distributed he lives. David Foster Wallace famously a sense of humor. Such memes and could ever hope for them to be. I can’t warned of the corrosive effects of GIFS provide the slice-of-life smiles imagine he ever dreamt that someday, cynical culture: that help communities cultivate a thanks to Hebrewbooks.org and other Few artists dare to try to talk about ways warm and accepting self-awareness sites, someone in Hong Kong with a of working toward redeeming what’s with a smile. Of course, they can go phone could call them up in a second, wrong, because they’ll look sentimental overboard or cross lines. But so can and may even be directed there by a and naive to all the weary ironists. anything else. A Jewish community search. Irony’s gone from liberating to enslaving. that embraces such a medium does Further, there is the collaborative There’s some great essay somewhere that not have to become duller. If anything, nature of what is now possible. has a line about irony being the song of it opens more entryways for more Torah study has always been an the prisoner who’s come to love his cage. people to fall in love with the oddities, extended conversation that spans Advertisements, television, and quirks, joy, and inspiration of the across the generations. The fact that perhaps most of all snarky social Jewish community. technology now preserves aspects media, eschew sentimentalism for of that conversation, disseminates a sharp quip and a clever retort What do you think are the that conversation more broadly than that allows people to avoid clearly most exciting opportunities ever, and allows additions to that articulating what really moves them. and developments in the way conversation to take place in real time, As Wallace said elsewhere, “hip we create and share Torah in formats that allow for all kinds of cynical transcendence of sentiment is ideas in 2018? What concerns insight and detail to be shared both really some kind of fear of being really you most? creatively and instantaneously, is human.” exhilarating and brings new meaning Most of our communal concern about to the mandate of yagdil Torah v’yadir RABBI social media has revolved around — the spreading and glorification of FELDMAN: Here pornography and, undoubtedly, it Torah. again, concerns arise poses an immense threat on our in tandem with conceptions of intimacy and family. opportunities. And RABBI also again, the concerns have been BASHEVKIN: I I love a well-placed joke, discussed extensively and effectively will begin by elsewhere. discussing my a funny caption, a clever concerns, so I can In terms of opportunities, they close with my optimism. meme, but sometimes may also be termed mechayvim — I wonder if people are obligators. It is now possible to carry For all of the value of building around in the palm of your hand culture, there are some very real losing their capacity to literally kol haTorah Kulah. You can issues. Culture in general has gone experience sincerity. I access anything anywhere, and while through many stages. Scholars have that is a danger when it comes to noted that in the last few decades am nervous that sincere problematic content, it is a miracle post-modernism has seeped into expressions of religiosity when it comes to Torah content. If our cultural language, rejecting you have an hour or a minute sitting, many of the once sacrosanct grand will soon be instinctively standing, or walking, you can fill that narratives of life as trite and clichéd. greeted with knee-jerk time with valuable learning. Our television shows have become more ironic and cynical. Gone are eye-rolls.

17 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779 A subtler but perhaps more troubling though its wider reception remains concern is the ascent of irony and underappreciated. Aside from the cynicism in our religious discourse. creativity of the pieces themselves, There are several examples of this each one sparks substantive Torah on Facebook, where groups such as conversations, as readers squabble “Sounds Yeshivish But OK,” boasting with his summaries or suggest other nearly twenty thousand members, distillations for personalities he did share memes, pictures, and GIFs that Reb Joey Rosenfeld, in a brilliant not cover. And, much like Ten Minute seem to mock and deride any hint of example of recognizing an emerging Halacha, this innovation has also sentimentalism about Jewish devotion medium, began using a similar format garnered its fair share of flattering and practice. I feel comfortable for Torah ideas. imitations. leveling this criticism because I What a time to be alive! Content myself am a product of this culture is being shared in such exciting and interact with it every day. I love new ways, which only opens more a well-placed joke, a funny caption, a possibilities for reimagining the ways clever meme, but sometimes I wonder in which we share Torah. For all our if people are losing their capacity to creativity, I still believe that nobody experience sincerity. I am nervous has sufficiently unlocked how to share that sincere expressions of religiosity Torah through video. That, I believe, will soon be instinctively greeted with is the next frontier. The secular knee-jerk eye-rolls. We cannot allow world has found ways to get millions our culture to become cynical. Maybe of people interested in philosophy I sound yeshivish advocating such a through the lens of pop culture position, but that’s ok. (see, for instance the Wisecrack or Whatever ills may be emerging Nerdwriter channels on YouTube), from these developments, they have but the Jewish community remains thankfully been mostly overshadowed far, far behind within this medium. by some very exciting developments. The world is always evolving, but so People are sharing Torah online is Torah. Rav Tzadok HaKohen of in frankly jaw-droppingly creative Lublin writes that just as creation is ways. Communities of educators, renewed every day, so too Torah is students, and friends are beginning renewed each day (Tzidkas HaTzadik to form online cohorts that transcend #216). And I am excited to see what geographic and economic boundaries renewals tomorrow will bring. and have become genuine communal places to share Torah and ideas in innovative ways. Here is one exciting example that gives me hope for Torah in 2018. Jan Mieszkowski, a professor of German and comparative literature at Reed College, began sharing on Twitter brief comparative breakdowns The creativity of his execution of of different philosophies and this idea cannot be understated, philosophers.

18 Rabbi Isaac Elchanan Theological Seminary • The Benjamin and Rose Berger CJF Torah To-Go Series • Chanukah 5779