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Modern Orthodoxy in the 21St Century, Lecture Modern Orthodoxy, Rabbi Moshe Shulman, Shaarei Shomayim Congregation, Spring 5766, Page 10 Modern Orthodoxy in the 21st Century: rulings, especially the perception and assessment of the Lecture III: Majestic Man & Covenantal Man realities to which halakhic a priori notions are to be The ideological framework of Modern applied, reflect to some extent his personal philosophical convictions. From his perspective, human creativity and Orthodoxy in the thought of Rabbi Soloveitchik initiative in science and technology are not merely Rabbi Moshe Shulman, Shaarei Shomayim Congregation Spring 5766 legitimate but eminently desirable, because they reflect the dignity conferred upon creatures bearing the divine Selected Bibliography image. · Rabbi Dr. Aharon Lichtenstein, A Consideration of Synthesis This stance is usually rejected by the so called "yeshiva from a Torah Pont of View” (1963), Leaves of Faith: The World world," which assigns religious significance to creativity of Jewish Learning, KTAV, 2003 only insofar as it is directly and immediately related to · Rav Joseph B. Soloveitchik: As Posek of Post-Modern Orthodoxy, Rabbi Dr. Walter Wurzburger, Tradition, vol 29, the field of Torah. R. Hayyim of Volozhin makes the 1994. point that while human beings are mandated to imitate · Some Comments on Centrist Orthodoxy, Rabbi Dr. Norman the creativity of the Creator, this emulation is possible Lamm, Tradition 22(3), 1986 only in the exercise of spiritual creativity. This is in · Lonely Man of Faith, Rabbi Joseph B. Soloveitchik, Tradition 7 keeping with Kabbalistic doctrines which affirm that (2), 1965 only Torah study and observance of the Commandments create new spiritual worlds in the higher regions of being Rav Joseph B. Soloveitchik: As Posek of Post-Modern and are instrumental in helping bring about the Orthodoxy, Rabbi Dr. Walter Wurzburger, reunification of God with the Shekhina. In the view of Tradition, vol 29, 1994. the classical yeshiva world, science and technology do Since the Rav stresses heteronomous divine Revelation not qualify as genuine creativity, since they rely rather than the autonomy of human reason and exclusively on purely natural processes. The Rav objects conscience, his notion of Adam I, the "man of majesty," to this denigration of "secular" activities and contends is not a concession to modernity but an authentic that scientific and technological creativity also interpretation of the Jewish value system…. It must, constitutes an intrinsically valuable mode of imitating however, be emphasized that for the Rav the the divine Creator. endorsement of scientific methods is strictly limited It is against this background that we can appreciate the to the realm of Adam I, whose function it is to harness Rav's enthusiasm for scientific and philosophical studies. the world of nature for the benefit of humanity. But Whereas in the Yeshiva world, secular studies are causal explanations are irrelevant in the domain of Adam condoned only to the extent necessary to making a II, who can overcome his existential loneliness only living, the Rav endowed them with intrinsic value, through the establishment of a "covenantal community," because they enable human beings to realize the enabling him to relate to transcendence…. ideals of Adam I. This explains why he encouraged It is, however, one thing to affirm that halakhic concepts many of his disciples to pursue graduate studies in are a priori, and another to maintain that subjective secular fields. factors play no role in halakhic decision-making. As a סוכה כח:א - אמרו עליו על רבן יוחנן בן זכאי: מימיו לא matter of fact, Rav Soloveitchik always emphasized that שח שיחת חולין, ולא הלך ארבע אמות בלא תורה ובלא halakhic decision-making is not purely mechanical but תפילין, ...ולא אמר דבר שלא שמע מפי רבו מעולם... highly creative. A posek is not a computer. It is therefore inevitable that like every one else's, the Rav's halakhic Some Comments on Centrist Orthodoxy, Rabbi Dr. Norman Lamm, Tradition 22(3), 1986 .
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