Kol Hamevaser Contents Volume IV, Issue 3 October 22, 2010 / 14 Heshvan 5771 Letter to the Editor Dean Karen Bacon 3 Women’s Learning: Public Policy and Personal Commitment Editorials Staff Sarit Bendavid 3 The Dialectical Nature of “Nature” Editors-in-Chief Judaism and Nature Sarit Bendavid Shlomo Zuckier Chesky Kopel 4 The Evil of All Roots: Why Does the Yetser ha-Ra Exist? Associate Editors Rafi Miller 6 God, the Multiverse, Stephen Ilana Gadish Hawking, and You Jonathan Ziring Toviah Moldwin 8 A Biblical Approach to the Rela- Outgoing Editor-in-Chief tionship Between Man and the An- Shaul Seidler-Feller imal Kingdom An Interview with Rabbi David Layout Editor Shlomo Zuckier 9 Horwitz Chaim Cohen Tali Adler 10 Towards a Jewish Land Ethic

Copy Editor Jerry Karp 12 “Bore u-Manhig le-Kol ha- Benjamin Abramowitz Beru’im:” Theistic Evolution in Modern Orthodox Discourse Staff Writers Daniela Aaron Eli Putterman 14 The Antithesis between Judaism AJ Berkovitz and Nature in the Thought of Yitzhak Bronstein Yeshayahu Leibowitz Ariel Caplan Danny Shulman 16 Does Jewish Tradition Recognize Avital Chizhik a Spirituality Independent of Ha- Chana Cooper lakhah Jake Friedman Noam Friedman Reuven Rand 17 On Bikinis and Earthquakes Nate Jaret Adam Hertzberg Ori Kanefsky 19 From Hasidut to “Avatar” Chesky Kopel Kaitlyn Respler 22 Korbanot, Kapparot, and What Danielle Lent Keeps Us Compassionate Alex Luxenberg Toviah Moldwin Ariel Caplan 23 Creation and Evolution: Toward a Eli Putterman Methodology of Addressing Chal- Danny Shulman lenges to Faith Yaakov Taubes Jonathan Ziring 26 How are You Different from an Animal, and Why Should You Webmaster Care?: A Halakhic-Biological Tax- Ariel Krakowski onomy Orthodox Forum Feature Cover Design Yehezkel Carl Rabbi Yosef Blau 28 The Orthodox Forum: What and Why About Kol Hamevaser Rabbi Shmuel Hain 28 Orthodox Forum 2.0: Thoughts on Kol Hamevaser, the Jewish thought magazine of the Yeshiva University student the Future of the Orthodox Forum body, is dedicated to sparking discussion of Jewish issues on the Yeshiva University Jonathan Ziring 29 campus and beyond.The magazine hopes to facilitate the religious and intellectual An Interview with Rabbi Robert S. growth of its readership and serves as a forum for students to express their views Hirt on a variety of issues that face the Jewish community. It also provides opportunities Shlomo Zuckier 31 Book Review: The Relationship for young scholars to grow in their intellectual pursuits and mature into confident of Orthodox Jews Believing in Jewish leaders. Kol Hamevaser is published on a monthly basis and its primary con- Denomination and Non-Denomi- tributors are undergraduates, although it also includes input from RIETS Roshei Yeshivah, YU Professors, and outside scholars. In addition to its print magazine, it nation Believing Jews also sponsors special events, speakers, discussion groups, conferences, and shabba- This magazine contains words of Torah. tonim. The magazine can be found online at www.kolhamevaser.com. Please treat it with proper respect.

2 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature Letter to the editor Editorial Women’s Learning: Public Policy and The Dialectical Nature of “Nature” BY: Sarit Bendavid with the world surrounding us, is dynamic and Personal Commitment should constantly be re-evaluated. n Sefer Bereshit, humankind is charged with BY: Dean Karen Bacon opment of Jewish educational public policy and The theme of this edition concerning Ju- a dual role. On the one hand, we are cele- daism and its relationship with nature is incred- in the responsibility assumed by each individ- brated as the pinnacle of creation, the sur- ibly broad, which is reflected in the range of n a recent issue of Kol Hamevaser,i Fran ual. I rounding natural world set in place to provide article topics. Jonathan Ziring considers differ- Tanner reflected on the state of women’s Thus, having barely touched the surface, we for us. We are told to “fill the earth and subdue ent possibilities of how to understand the IJewish education and concluded by chal- have listed three driving forces for Jewish edu- it,”i to rule over the flora and fauna and exploit essence of man, whether above nature or within lenging the reader to consider whether our cur- cation: the intellectual transmission of the Jew- natural resources in order for humanity to it, as well as the relation between Jew and Gen- rent situation is ideal or in need of development. ish conversation (the texts), the affective progress in this world. On the other hand, we are tile within this context. Chesky Kopel investi- In structuring her analysis, Ms. Tanner equates development of the individual personality, and told to “watch it and guard it,”ii to protect nature gates the true nature of the yetser ha-ra (evil Torah study with the study of Gemara. In her the cultivation of value-driven behavior. and ensure that it is not abused, for we are inclination), and Danny Shulman examines the words, “R. Soloveitchik began paving this path Stopping at this point, let us return to the merely members of the natural world, on equal religious value of spirituality that falls outside for women [i.e. Torah study], instituting issue at hand, framed as two distinct questions: footing with the rest of its inhabitants. These two the realm of Halakhah. Eli Putterman provides Gemara at the Maimonides School and later es- what should be the nature of women’s Jewish facets of humanity, of being above nature while us with insight on the philosophy of Yeshayahu tablishing the first Gemara shi’ur for women in education as expressed in public policy, and also existing within it, describe the dialectical Leibowitz, specifically in relation to natural Stern College.”ii Against this yardstick of the does this absolutely define and restrict the ap- human experience in relation to our physical sur- morality. Additionally, an interview with R. formal study of Gemara within a beit midrash proach that might be preferred by individual roundings. David Horwitz, rosh yeshivah at RIETS, is in- construct, Ms. Tanner suggests that women’s women? The same question can be asked not only cluded, which discusses issues relevant to our education, both in quality and quantity, is sorely In the absence of strong precedents for concerning our relationship with the physical theme. lacking. But this focuses on methodology, and women’s education, I would argue for flexibility world, but also with the natural forces that guide Another path of exploration in this issue con- I would rather turn our attention to the ultimate rather than rigidity. More specifically, I would us from within ourselves. Do the mitsvot reflect cerns our relationship to the physical land and goals and objectives of Torah study. In this re- suggest a public policy that has clear goals, in- our natural tendencies, or are they something the animals that inhabit it. Toviah Moldwin ex- distinct which demands that we disobey our in- gard, let us consider some broad questions and cluding, but not limited to, the ones described amines the relationship between man and ani- herent desires? Jewish thinkers seem to have mals, focusing on meat consumption, while trends in education generally and particularly as above, with multiple routes to achieve those conflicting opinions on the influence that human Kaitlyn Respler discusses the value of sensitivity they relate to women’s Jewish education. goals. All the routes should share some com- nature has on Halakhah. For instance, there are towards animals that Judaism promotes. Tali Public policy must take into account at least mon denominators: the development of analyt- differing approaches towards prayer, which is Adler presents an overview of Judaism’s sensi- two important stakeholders: the community and ical and linguistic skills to study text, the the expression of our relationship with the Di- tivity towards the natural world, especially fo- the individual. Where the needs and wants of cultivation of an understanding of the halakhic vine. While some believe that prayer should not cusing on Judaism’s land ethic, and Adam both coincide, establishing public policy and ad- process, and the acceptance of the responsibility be forced, but should rather flow naturally when Hertzberg compares the theology of the film hering to that policy can be relatively simple. for being a part of a masorah-dedicated com- we truly feel motivated, others maintain that we Avatar to Kabbalistic and Hasidic ideas about When that coherence does not exist, policy in- munity. Beyond these overarching goals, must transcend our natural desires and compel our connection with nature. evitably is driven by the needs of the commu- women should feel free to intensify their studies ourselves to have kavannah (intent) at set times. Issues raised by science and rational thought nity, although the individual may yet have the in the directions to which their hearts and minds The cover image of this edition, a copy of a are also tackled by a number of writers. Ariel freedom to pursue less traveled roads. In the draw them. For some, this may lead to a com- painting by Marc Chagall titled “The Magic Caplan explores the question of how we should United States, educational policy has been tra- mitment to the formal study of Gemara, for oth- Flute,” seems to reflect the complex relationship accord our traditional views of Creation with ditionally aimed at preparing an educated citi- ers it will lead to studies in Mahashavah (Jewish between Man and Nature. Produced in 1966 as evolutionary theory, and Jerry Karp specifically zenry. More recently, political leaders have philosophy) or biblical parshanut (exegesis), a poster advertisement for the Metropolitan focuses on theistic evolution and the different been asserting that educational policy should be etc. But regardless of the road chosen, for a Opera Company’s upcoming production of possibilities of how God could have directed this related to economic goals, ensuring that stu- combination of clear policy and individual flex- Mozart’s “The Magic Flute,” the painting can be process. Rafi Miller addresses the popular idea dents have the knowledge base to maintain the ibility to be successful, the student must be pas- interpreted as merely depicting characters from in science today that God was not involved in economic superpower status of this country. Let sionate about life-long learning, something so the opera; yet, there seems to be another, more Creation, highlighting a number of problems us contrast this with the driving forces in Jewish clearly evident in Ms. Tanner’s plea for commu- universal, layer of meaning that hints to Man and with this assumption. Reuven Rand analyzes the his place in the Garden of Eden.iii The image de- education. nal and personal self- reflection. Without this awareness of the presence of God in our lives picts a garden-like setting; the lions, which seem today and our conceptions of divine intervention R. Jonathan Sacks, in his book The Dignity passion, public policy will be for naught and in- to be in an amorous relationship, represent Adam in light of modern sensibilities. of Difference, refers to education as the “con- dividual choice will be a charade. In the words iii and Eve, who are the kings of the animal king- We hope that you enjoy this edition of Kol versation between the generations.” For the of the sometimes-quotable Woody Allen, “Sev- dom, just like lions are considered to be the Hamevaser as you explore the “nature” of the Jewish people, that “conversation” started at the enty percent of success in life is showing up.” kings of the jungle. God’s presence is symbol- natural world around and within us. beginning of our recorded history, with Sefer The beit midrash is open, and it awaits us all. ized by the white dove or the red triangle at the Bereshit, and continues throughout the genera- top of the painting, and the snake is clearly vis- Sarit Bendavid is a senior at SCW majoring tions, through the texts and the voices that are Karen Bacon is the Dr. Monique C. Katz ible between the lions and God, highlighting his in History and English Literature, and is an Ed- our living masorah (tradition). Jewish educa- Dean of Stern College for Women. role in distancing Man from the Divine. How- itor-in-Chief for Kol Hamevaser. tional policy should have at its very foundation ever, the woman floating in midair and playing this transmission. At the same time, the indi- the flute seems to represent a different facet of vidual must assume his/her responsibility to be mankind than the lions, one that transcends the an active participant in this transmission and not i Fran Tanner, “Women’s Learning: Educational natural world. The woman appears to be flying i 1:28. just a passive recipient. But this alone is insuf- Goals and Practice,” Kol Hamevaser 4,2 (Sep. up to meet God, while the lions are looking ii 2:15. ficient. 2010): 20-21. down at the earth below. These two different rep- iii The identification of this painting with the bib- Dr. Norman Lamm, Chancellor of Yeshiva ii Ibid., p. 20. resentations of Man are at the heart of this issue: lical story of the Garden of Eden is discussed in University, reflected on the outcomes of Jewish iii R. Jonathan Sacks, The Dignity of Difference: what is the essence of humanity, and how are we Philip B. Malzl, “An Allegory of Eden: Marc education in an article titled “Takhlit: Teaching How to Avoid the Clash of Civilizations (Lon- to relate to the natural world around us? Should Chagall’s Magic Flute Poster,” BYU Studies, for Lasting Outcomes,” which appeared in Sev- don; New York: Continuum, 2002), p. 81. we look towards the sky and try to fly above our 43:3 (2004): 219-228. The identification of the enty Faces.iv Quoting from Berakhot 17b, Dr. iv Dr. Norman Lamm, “Takhlit: Teaching for physical limitations, or should we look towards characters in the painting that are presented the earth and attempt to utilize it in our divine Lamm introduces two fundamental goals of Lasting Outcomes,” in idem, Seventy Faces: Ar- above are adapted from this article, excluding worship? On the one hand, we ask God, “What the interpretation of the floating woman playing Jewish education: to transform the individual’s ticles of Faith, vol. 1 (Hoboken, NJ: Ktav, is Man that You should be mindful of him?” the flute, which resulted from this author’s own personality and to cultivate the commitment to 2001), pp. 225-240. v v while we also believe that God made us “but lit- reflections. the performance of good deeds. These two Ibid., p. 225. tle lower than the angels.”iv Our relationship iv Tehillim 8:4-5. goals must also figure prominently in the devel- with the natural world, both within ourselves and

Volume IV, Issue 3 www.kolhamevaser.com 3 Kol Hamevaser the fact that humankind was allowed to survive yetser ha-ra in the service of God. Still, it re- The Evil of All Roots: Why Does with the yetser ha-ra still harassing every per- mains unclear what makes one yetser good and son, it was (and is) nonetheless expected to rec- one evil if both are meant to be sublimated for ognize the tremendous evil within this entity, the same ultimate good: the love and service of the Yetser ha-Ra Exist? and the sort of consequences that it brought God. about in a world of pre-Flood justice. With These expressions of Hazal, just a few out BY: Chesky Kopel of the work that has been done, before returning statements like this one, Hazal instruct that the of hundreds on the topic of the yetser ha-ra, not to the question of why the yetser ha-ra exists. yetser ha-ra warrants a personal responsibility only demonstrate the dynamic nature of our re- “…The Holy One, Blessed be He, said to Is- The matter of parallels in psychology will be which transcends mankind’s freedom from the lationship to the yetser ha-ra, based on a novel v rael: ‘I have created for you a yetser ha-ra; left aside. waters of the Flood. interpretation of the two verses in Genesis, but i there is nothing more evil than it.’” The earliest references to an entity like the Other statements of Hazal provide insight also create a great deal of confusion. It is clear yetser ha-ra are in the Torah itself, in two which helps shed light on why the seeming im- that there is no one unified voice in Hazal re- he antagonist is often the most notice- verses in Genesis: perfection of the yetser ha-ra persists in man garding the nature of the yetser ha-ra, whether able character in a story. His or her po- “And the Lord saw that the wickedness of Tsition is made so very conspicuous by man was great in the earth, and that every his or her struggle with the hopes and dreams imagination (yetser) of the thoughts of his “It is clear that there is no one unified of the protagonist. The hero’s mission is heart was only evil (ra) continually.”vi charged with additional energy as a result of its “And the Lord smelled the sweet scent; voice in Hazal regarding the nature of the having to face opposing forces. In Israel’s mis- and the Lord said in His heart: ‘I will not sion to fear God, walk in all His ways, love again curse the ground any more for man’s yetser ha-ra, whether it is positive Him, and serve Him with full heart and soul,ii sake; for the imagination (yetser) of man’s it seems that there may be such an antagonist, heart is evil (ra) from his youth; neither or negative, internal or external.” the yetser ha-ra. will I again smite any more every thing vii It is extremely difficult to understand the living, as I have done.’” and also relate to the general question of the it is positive or negative, internal or external. yetser ha-ra, best translated as “the evil crea- The first of these verses concerns God’s de- essay. One example is found in the words of R. Israeli professor and well-known activist Ishay iii ture.” In order to appreciate what exactly it is, cision to destroy all of mankind, because of the Shemuel bar Nahman, quoted in several differ- Rosen-Zvi published an excellent study of the many have studied the original sources of the hopeless future anticipated by its wicked na- ent midrashic sources: conception of the yetser ha-ra in different term and tried to formulate, based on them, a ture. Immediately following this is the Torah’s “R. Shemuel bar Nahman says: ‘Behold, midrashic schools of thought.xvi The primary precise definition. This definition needs to re- account of the Flood and the sparing of those it was very good’x – this is the yetser ha- dispute raised in the study is between the Acad- late to many different questions: Is it some sort few individuals who would reignite the spark tov; ‘And behold, it was very good’xi – this emy of R. Akiva (De-Bei R. Akiva) and the of internal drive, or a separate being that con- of life on Earth. The second verse, ironically, is is the yetser ha-ra. And is the yetser ha-ra Academy of R. Yishmael (De-Bei R. Yishmael). fronts us? Is it inherently bad, or morally neu- part of God’s assurance to Himself that He will actually ‘very good?’ Unbelievable! In statements by the Academy of R. Akiva, tral with the potential to cause evil? Are we never again commit such destruction. A seem- Rather, if not for the yetser ha-ra, a man there is no mention of an independent yetser would never build a house or marry a ha-ra, but there are repeated references to a “The consequences of the yetser ha-ra entail a woman, he would never procreate or con- force simply called the yetser, which appears to duct business.”xii closely resemble the biblical yetser.xvii This Statements like this introduce us to the ben- force is presented as the natural inclination of formidable responsibility for each and every efits of the yetser ha-ra. It seems that besides a person, expressing his or her internal doubts, leading to devious and inappropriate behavior, concerns, and pleasures. The proposed treat- individual; this being is presented to us as a this entity somehow brings Man to participate ment of this entity is quite mild as well. Rather in some of life’s most important and productive than encouraging us to struggle against this force with which we are obligated to reckon.” activities as well. A well-known aggadic story, yetser, the statements of the Academy of R. related in several different sources, teaches that Akiva often demonstrate how the Torah recog- capable of eliminating it, or is it essentially un- ing message of this contrast, and of its conclu- the men of the Great Assembly even sought, nizes the yetser’s concerns as legitimate and ex- ending and unchanging? Does it bear any rela- sion in particular, is that the evil nature of man’s through prayer to God, to have the yetser ha-ra plain why they are sometimes not to be tionship to the incident of Adam and Eve’s yetser is no longer reason enough to deny him for idolatry and adultery eliminated. They then followed. The challenge for individuals, there- iv “Original Sin?” Others have taken the addi- the opportunity of life. The Torah instructs us discovered that without sexual drive, no species fore, lies in the capability to even follow the di- tional step of comparing the yetser ha-ra to var- that this evil is now a part of the acceptable re- would be able to survive in the world.xiii An- rectives of the Torah when they contradict our ious inclinations, instincts, or other ality of what is and always will be. Human be- other being that we encounter here is the yetser basic, often reasonable, human drives. As an psychological constructs. Probably the most ings are fashioned with an inherently evil ha-tov, or “the good creature,” which would ap- example of such a statement, Rosen-Zvi pro- common approach to this creature, however, is mindset; otherwise, they would not be human pear to be the opposite of the yetser ha-ra. The vides the following quotation from Sifra: viii a subjective one. We understand the yetser ha- beings. The term yetser here apparently refers exact definition and description of the yetser “‘But in the fifth year you may eat of its ra by determining how we are to defeat or to to the creature of man’s own heart and not to ha-tov depend upon those of the more com- fruit, that it may yield unto you more utilize it in order to become the best people we any other entity that acts externally to it. monly-referenced yetser ha-ra¸ and, therefore, richly its increase.’xviii R. Akiva says: ‘The can be. All of these strategies prove quite chal- In the words of Hazal, the term plays a can also refer to one of several different things. Torah is speaking in opposition to the lenging, though, because of the diversity of somewhat different, more dynamic role. The The yetser ha-tov may prove especially confus- yetser (dibberah Torah keneged ha- views in Hazal as to the yetser ha-ra’s nature, consequences of the yetser ha-ra entail a for- ing to grasp in a context like this, one that high- yetser). In order that a person should not the different conceptions of psychoanalysis and midable responsibility for each and every indi- lights the benefits of the yetser ha-ra itself. say, “Behold, for four years I distress my- its practical relevance, and the great spectrum vidual; this entity is presented to us as a force The interplay between these different per- self with it to no end,” therefore, [the of conflicting life philosophies among religious with which we are obligated to reckon. The spectives on the yetser ha-ra is clarified some- Torah] says, ‘that it may yield unto you Jews, respectively. Mishnah in Avot 2:11 illustrates this quite pow- what by statements that attribute to it a more richly its increase.’”xix,xx But why does it exist altogether? All the per- erfully: “R. Yehoshua said: ‘The evil eye morally-neutral character. One important exam- The verse quoted here appears in the context spectives on the yetser ha-ra ostensibly agree [envy], the evil impulse (yetser ha-ra), and ha- ple is the following quote from the Mishnah in of restrictive agricultural laws, commanded in that God created it for us, as people or as Jews. tred of humankind drive a person out of the Berakhot 9:5: “‘And you shall love the Lord the previous two verses, which limit the benefit ix Beyond that, the question of “why” is most di- world.’” your God with all your heart.’xiv […] – with the that one is entitled to gain from his or her fruit rectly dependent upon the above challenges of It is not hard to appreciate how this inherent yetser ha-tov and the yetser ha-ra.”xv tree for the first four years of its fruit-bearing its definition and the existential response it is facet of human nature can “drive a person out The verse quoted here is an important ex- life. The Midrash addresses the disenchanted meant to elicit from us. A great deal has been of the world.” In fact, God initially declared it pression of our requirement to love and serve yetser of the Jew, which complains about these written about these questions, and the presence reason enough to remove all of life from the God, which we recite in the Keri’at Shema seemingly wasted four years of work, and ex- of the yetser ha-ra in the works of Hazal and world. An important message of R. Yehoshua’s twice every day. Hazal see within this verse a plains that the Torah itself demonstrates how later Jewish literature is immense. This essay statement concerns how we are meant to re- directive to enlist both the yetser ha-tov and the God will make up the loss. Starting from the will summarize a small, but significant, portion spond to the yetser ha-ra’s presence. Despite

4 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature fifth year, the tree is guaranteed to produce ] Involve yourselves in words of Torah and the more intuitive transgressions, but prefers the text. “more richly.” Rather than rejecting the claims it will not rule over you […] If you want, that one struggle with his impulses with regards x Genesis 1:31. of the yetser as incorrect or devious, the Torah you can rule over it, as it is stated: ‘but you to the less intuitive ones.xxxvii xi Ibid. encourages us to recognize the real blessing may rule over [sin].’”xxvii,xxviii Why does the yetser ha-ra exist? All of the xii Bereshit Rabbah 9 (my translation). Also see that comes from following its laws and not the The Sifrei here seems to present the yetser above formulations of the yetser ha-ra’s similar formulations in Kohelet Rabbah 3 and yetser.xxi ha-ra as an independent entity, supremely evil essence assume that God created it for man, and Yalkut Shim’oni 16. The Academy of R. Yishmael, however, in contrast to all other evils, and not just the that everything God does is righteous and is xiii Variations of the story appear in Yalkut concerns itself with a very different kind of en- overarching term that encompasses them all. It meant to benefit His creations. Within that Shim’oni to Nehemiah 1071 and in Yoma 69b tity. Its yetser ha-ra appears to be some kind of also indicates that a total victory over the chal- framework, the various views presented all see and Sanhedrin 64a. An interesting image in this independent creature, “demonic and antino- lenges of the yetser ha-ra is possible and within the yetser ha-ra as one of three things: a tradition is the depiction of the yetser ha-ra for mic.”xxii It dwells within the human heart, pos- our reach, if we are to just involve ourselves in metaphorical expression of the struggle to fol- idolatry in the likeness of a “lion of fire.” sessing it with an inherently evil impulse that words of Torah.xxix low God’s will and do good (intended to im- xiv Deuteronomy 6:5. is directed towards the violation of the Torah Rosen-Zvi also demonstrates that most ex- prove Man’s appreciation of the nature of the xv Mishnah, Berakhot 9:5 (my translation). See and its statutes. Every person is bid to involve pressions in the Mishnah follow the same R. struggle), a challenge that enhances the spiri- also, for instance, Sifrei, Devarim and Midrash himself or herself in a constant struggle with Akiva- R. Yishmael divide in meaning, be- tual value of Man’s efforts to do good, or a mo- Tanna’im to the verse in Deuteronomy. The ex- this yetser ha-ra, to overcome it and dedicate tween yetser and yetser ha-ra, while the Tosefta tivational mechanism to encourage Man to egesis is based upon a seemingly extraneous oneself to the service of God. The most impor- seems to largely follow the thought of the overcome the antagonist and do good. In other letter in the Hebrew word meaning “your tant advice for overcoming it is to involve one- Academy of R. Yishmael. One important ex- words, the yetser ha-ra is either the struggle it- heart,” leading to the possibility of a dual heart. self with the study of Torah. ception is the Mishnah in Berakhot 9:5, refer- self, a force that makes the struggle more valu- xvi Ishay Rosen-Zvi, “Dibberah Torah Keneged Within this camp of R. Yishmael, two more enced above, which presents a dialectical able, or a means of persuasion for man to fight ha-Yetser: De-Bei R. Yishma’el u-Mekoro shel important divisions exist. First, some state- approach, highlighting the struggle between a his hardest in the struggle. Each one of these Yetser ha-Ra,” Tarbits 76 (5767): 41-79. ments suggest that the yetser ha-ra can ulti- person’s yetser ha-ra and his yetser ha-tov.xxx models represents an aid for mankind to be the xvii I am referring to the concept of the yetser mately be defeated, while others insist that it is Last, the article raises speculations regarding best it can be. No matter which position is most developed in the two verses in Genesis which I an essential, everlasting struggle that every in- the earlier bases of the different schools of accurate, the underlying message is the same. quoted above; see nn. 6-7. dividual must endure. Secondly, some state- thought (R. Akiva in the apocryphal book of Our greatest enemy is revealed to be one of our xviii Leviticus 19:25. ments seem to describe an independent being Ben Sira, and R. Yishmael in the literature of greatest friends. xix Ibid. acting within a human (often expounded from Qumran).xxxi xx Sifra, Parashat Kedoshim 3:9 (my transla- biblical references to the human heart, e.g., “be- The diversity of the voices of Hazal regard- Chesky Kopel is a sophomore at Yeshiva tion). College majoring in English Literature and is xxi Rosen-Zvi, pp. 42-45. “Every person determines on his or her own a Staff Writer for Kol Hamevaser. xxii Ibid., p. 57 (my translation). xxiii Deuteronomy 6:5. how to best understand the yetser ha-ra and xxiv Ibid. 11:16. xxv Ibid. 11:15-16. how to relate and respond to it.” i Sifrei, Deuteronomy 45 (my translation). xxvi Sifrei to Deuteronomy 43 (my translation). ii Cf. Deuteronomy 10:12. xxvii Genesis 4:7. kol levavekha” – with all your heartxxiii), while ing the nature of the yetser ha-ra leaves a con- iii See, for instance, Isaiah 29:16. xxviii Sifrei to Deuteronomy 45. others just see the yetser ha-ra as a metaphori- siderable task to future generations. Every iv Genesis 3. The term “Original Sin” is bor- xxix Rosen-Zvi, pp. 48-60. cal model to refer to all forces that drive us person determines on his or her own how to rowed from common Christian theology, based xxx Ibid., pp. 60-68. away from proper service of God (often ex- best understand the yetser ha-ra and how to re- on a teaching of Paul the Apostle throughout xxxi Ibid., pp. 68-79. pounded from expressions of caution, e.g., late and respond to it. On the one hand, it is dif- the Gospels, which provides a unique interpre- xxxii Avot 2:11; see n. 9 above. “hishameru lakhem” – take heed to your- ficult to rally oneself to battle against the very tation of Psalms 51:5. The conception that this xxxiii See, for instance, Rambam’s understanding selvesxxiv). force that brings man to “build a house or marry sin had an impact upon human nature exists in of Divrei ha-Hakhamim, apparently referring to One example Rosen-Zvi provides of a state- a woman […] procreate or conduct business.” Jewish thought as well, as will be indicated the normative view of Hazal, in Shemonah Per- ment by R. Yishmael is this quotation from On the other hand, how can one ever reconcile below. akim 6. Sifrei: himself with a being that will “drive [him] out v An important study is Moshe Halevi Spero, xxxiv See, for instance, Hovot ha-Levavot, Sha’ar “Another matter, ‘And you shall eat and of the world?”xxxii “Thanatos, Id and the Evil Impulse,” Tradition 9 – Sha’ar ha-Perishut 5. be satisfied. Take heed to yourselves [… The yetser ha-ra therefore seems at once 15,1-2 (1975): 97-111. xxxv See, for instance, R. Dr. Joseph B. ]”xxv – [God] said to them: ‘Take care, lest evil and morally neutral, or even positively vi Genesis 6:5. All Torah quotations are trans- Soloveitchik, Kol Dodi Dofek (New York: Ktav the yetser ha-ra lead you astray, and you valuable. Different schools of thought have de- lated by Chief Rabbi Emeritus Dr. J. H. Hertz and Yeshiva University Press, 2006), p. 65. will separate yourselves from words of veloped in response to this problem. Some view for Pentateuch & Haftorahs (London: The Son- xxxvi This view presumes that the yetser ha-ra is Torah, since once one separates himself the presence of a struggle with improper incli- cino Press, 1988), with my modifications to part of a person and not a separate entity within from words of Torah, he is bound to go nations to be the healthy mode of relation to the better fit colloquial speech. him. See, for instance, Yakir Englander, “Tefisat cling to idolatry.’”xxvi yetser ha-ra,xxxiii and some preach the total vii Ibid. 8:21. ha-Adam ve-Tafkidah shel ha-Halakhah be- This statement places clear emphasis upon elimination of any and all drives that are not viii Evan Schwarzbaum, a fellow student at Haguto shel he-Hazon Ish,” Reshit 2 (2010): the importance of struggling against the evil in- consistent with our proper service of God.xxxiv Yeshiva University, brought to my attention an 185, on the topic of the yetser ha-ra in the fluence that is the yetser ha-ra and identifies The former opinion more likely appreciates the important distinction between the terminology thought of the Hazon Ish (Rabbi Avraham involvement in learning Torah as the means to conception of the yetser ha-ra as a neutral life of the verses, which helps to illustrate this con- Yeshayah Karelitz). See also Jeremy Cohen, properly wage that battle. It falls into the cate- force, which can be used for good or evil. Al- trast. 6:5 refers to the yetser of “the thoughts of “Original Sin as the Evil Inclination – A gory of statements characterized by expressions ternatively, it may often be an expression of a [man’s] heart,” indicating that the heart itself Polemicist’s Appreciation of Human Nature,” of caution, rather than those that place strong religious worldview that emphasizes the cen- can be perfected and need not tolerate any evil. The Harvard Theological Review 73,3-4 (July- emphasis on the independent entity of the trality of the free will’s struggle against adver- 8:21, however, concludes that the evil perme- October 1980): 495-520. yetser ha-ra. Idolatry, the ultimate rebellion sity in the service of God.xxxv The latter opinion ates “man’s heart” itself and is an essential part xxxvii Rambam, Shemonah Perakim, ibid. My against God’s sovereignty, is a poignant and sees the yetser ha-ra as the opposition to the of its very being. The human heart cannot be thanks to Ben Jubas for providing me with shocking example of the consequences of aban- service of God, and therefore as the constant perfected to the point of this evil’s total re- many sources on the topic of approaches to the doning the commitment to struggle through enemy of the Jew. Some expound further that moval. proper relationship with the yetser ha-ra, which learning Torah. elimination of the yetser ha-ra is necessary to ix Avot 2:11 (translated by Chief Rabbi Lord he presented in a shi’ur at the Drisha Institute Another example Rosen-Zvi provides is the purge the remnants of Adam’s “Original Sin” Jonathan Sacks for The Koren Sacks Siddur on September 4, 2010. following polemic, also from the Sifrei: from within a person.xxxvi [Jerusalem: Koren Publishers, 2006], p. 651). “The Holy One, Blessed be He, said to Is- Rambam presents a more nuanced third ap- Some editions of the tractate, including the one rael: ‘I have created for you a yetser ha- proach in the Shemonah Perakim, which values in this siddur, count this Mishnah as 2:16, ra; there is nothing more evil than it.’ [… the total control of the impulses with regard to based upon a different tradition of breaking up

Volume IV, Issue 3 www.kolhamevaser.com 5 Kol Hamevaser God, the Multiverse, Stephen Hawking, and You

BY: Rafi Miller the scientific drama occurring within it, vacuum, with dimensions and energy, is far are devoid of life. A universe will eventually in the exact mathematical relationships from nothing. God’s creatio ex nihilo is (tra- appear where life-permitting laws are ful- his past September, physics genius between natural phenomena and espe- ditionally) creation from absolute Nothing, a filled by chance; life forms like us must find and celebrity Stephen Hawking re- cially in the permanent laws of physics Nothing that has no properties whatsoever: themselves in such a universe. Tleased a new book, The Grand De- – the primeval will of the Master of the it is not dark, it is not empty, it is not exis- This passage from Hawking appears to be sign (coauthored with Leonard Mlodinow Universe is reflected. A man goes out- tent; it is pure Nothing. Nothing cannot be a victory for recognition of the fine-tuning and published by Bantam Books). A short doors on a fair summer’s day and sees governed by natural laws, because Nothing problem. Many positivist thinkers have to- passage in the book quickly caught the the whole world blossoming – that man plus laws is Something. There is an infinite tally dismissed the problem using various ex- media’s attention. “Stephen Hawking says comes ‘to know’ that there exists a Pri- gap between Nothing and Something. Ab- cuses; here is a high-profile positivist God did not create the universe,” announced mary Being Who is the originator of all solute Nothing is not blue touch paper. acknowledging the need for explanation. All the headlines.i The book immediately hit the that is.”iii The continued existence of Something is that remains for the theist is to argue that the not so straight for ward either. We are so used multiverse is a less satisfying explanation to existence that we take it for granted. Why than God is. “We have learned after seeing our favorite should Something exist? Physical laws de- Is it? scribe Something, but they are just equa- First, the magnitude of fine-tuning is design arguments squashed by Newton, tions; they do not create Something. tremendous. In recent decades, physicists Hawking expressed it best in his first best- have noted dozens of ways that numbers ap- Darwin, etc. that we should not depend on a seller, A Brief History of Time: “What is it pearing in the equations of physics seem that breathes fire into the equations and fine-tuned for life to exist, occasionally with “God of the gaps” for monotheism. Instead makes a universe for them to describe?”v unfathomable precision – down to a few So we still ask: why is there Something parts in numbers like 1040, 1060, even 10100.viii of looking for God in events that the laws of rather than Nothing? Take the force of gravity, for example. If nature have yet to explain, today we find its strength, relative to the nuclear weak Fine-Tuned Laws force (a force between the components of a His wisdom in the laws themselves.” Hawking concedes that the laws of nature proton), were different by as little as a few appear fine-tuned to permit the existence of parts in 10100, then our universe’s early ex- life: pansion might have been disastrous.ix If its “The laws of nature form a system that strength, relative to the electro mag netic tops of best-seller lists. The power and consistency of natural law is extremely fine-tuned, and very little force (the force that governs our interactions Hawking’s book is primarily about M- reveals God’s wisdom. I will not defend in physical law can be altered without with everyday objects), were different by a Theory, a generalization of string theory Hawking’s dismissive attitude, but his book under development since the 1990s and cur- dismisses a God of the Gaps, not God Him- rently the best candidate for a “theory of self. “But has modern science really answered the everything” in physics. Hawking adds some Hawking’s book also contains a more sur- comments about theories in which universes prising claim. “Philosophy is dead,” he pro- questions of existence? Can it make God’ s can appear from nothing: “Spontaneous cre- nounces on the first page.iv Science has done ation is the reason there is something rather away with it. The big questions of existence role as Creator irrelevant?” than nothing, why the universe exists, why shall no longer be pondered in armchairs but we exist. It is not necessary to invoke God to rather answered in la bo ra to ries and ob ser va - light the blue touch paper [i.e. fuse] and set to ries. That is a bold claim – definitely great destroying the possibility of life as we few parts in 1040, the energy of starlight the universe going.”ii Today, says Hawking, for selling books. know it. Were it not for a series of star- would be either too weak or too strong for science can interpret the moment of Cre- But has modern science really answered tling coincidences in the precise details life to survive.x ation. the questions of existence? Can it make of physical law, it seems, humans and Fine-tuning is required all over physics: Believers in God should not be worried God’s role as Creator irrelevant? A few is- similar life-forms would never have e.g., in the strengths of forces, the masses of or even surprised if a scientific description sues deserve consideration. come into being.”vi particles, the geometry of space, and so on. of Creation is somehow proven to be true. Hawking says a “multiverse” can explain It is needed for nearly every stage in the uni- We have learned after seeing our favorite de- Nothing and Something this. There are many universes beyond our verse’s progress toward life: e.g., the avoid- sign arguments squashed by Newton, Dar- How can a universe appear spontaneously own, the story goes; Hawking says that M- ance of immediate collapse after the Big win, etc. that we should not depend on a from nothing? Theory allows for “perhaps as many” as Bang, the appearance of matter, the feasibil- “God of the Gaps” for monotheism. Instead The leading theory today is that our uni- 10500 distinct universes.vii (10500 is notation ity of atoms, the stability of stars, the pro- of looking for God in events that the laws of verse began as a random fluctuation of en- for the number written as a one followed by duction of any elements beyond beryllium nature have yet to explain, today we find His ergy in a vacuum, where conditions were 500 zeros. For comparison, there are about (like carbon and oxygen), and so on. The wisdom in the laws themselves. Thus, for ex- right to set off a Big Bang. Indeed, vacuums 1080 atoms in the visible universe, or one fol- overall picture is overwhelming. ample, explains R. Joseph B. Soloveitchik: are proven to have energy fluctuations, and lowed by 80 zeros; note that every time you Then, philosopher John Leslie drops a “In nature as a whole – and especially recent observations by NASA support other write six more zeros after a number you mul- bomb: there are so many reasons the values in its systematic regularity and in the aspects of the theory. However, a fluctuation tiply it by a million.) Most of these universes of constants are precariously linked to each technical character of its processes, in in a vacuum is not creation from nothing; a obey laws much different from ours and thus other in our universe by fine-tuning require- 6 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature ments, it is a miracle that no two require- der that you “cannot modify the laws much” proofs for God’s existence may suggest a at: http://abcnews.go.com/WN/stephen- ments of life conflict!xi You cannot fine-tune without destroying their elegance.xii Supreme Being as a likely metaphysical hy- hawking-god-create-universe-question- a constant to meet one requirement and then Why does nature appear to value ele- pothesis. But can a man pray to a hypothesis, day/story?id=11542128. again to meet others; a constant must satisfy gance? let alone trust and have faith in it? The God iiStephen Hawking & Leonard Mlodinow, all requirements simultaneously. How amaz- of religion is clearly not a hypothesis.”xiv The Grand Design (New York: Bantam ing that every one of the narrow require- Books, 2010), p. 180. ments of life overlaps with all the others! iiiJoseph B. Soloveitchik, On Repentance: In Were a multiverse to explain Leslie’s “In any event, modern science clearly leaves the Thought and Oral Discourses of Rabbi point, it would need vast regions ruled by Joseph D. Soloveitchik, adapted from the laws radically different in their fundamental important metaphysical questions unre- Yiddish by Pinhas H. Peli (Jerusalem: Oroth structure from those that rule our own, so solved. Any qualified philosopher since Im- Publishing House, 1980), p. 147. that ours would be the rare region where ivHawking & Mlodinow, p. 5. fine-tuning of constants even has a chance. manuel Kant could have predicted that v Stephen Hawking, A Brief History of Time Truth be told, Hawking’s M-Theory of- (Toronto: Bantam Books, 1988), p. 192. fers the first plausible multiverse I have ever outcome.” viHawking & Mlodinow, p. 161. seen considered that does vary the structure viiIbid., p. 118. of physics between universes. But I am not viiiA great, but partly dated, list of sourced ex- convinced that the variation is enough to ex- Laws at All We do not need to investigate God’s pres- amples is provided by John Leslie, Universes plain the miracle. Further, it remains to be Fine-tuning is a trivial problem compared ence; we experience it. (London: Routledge, 1989), chapter 2. I seen whether M-Theory is itself fine-tuned. to a deeper question: why does nature follow Why, then, should we care about fine-tun- highly recommend the book to readers inter- For this issue, then, I recommend patience: mathematical patterns, as opposed to total ing and sponta ne ously-forming universes? ested in having their minds blown. first, wait for the full picture of M-Theory to chaos? As Hawking, quoting Albert Einstein, First, one must “know what to respond,” in ixLeslie, p. 23. emerge and gain empirical support, then we writes, “The most incomprehensible thing the words of R. Eliezer.xv We should know xIbid., p. 37. can worry about its implications for fine-tun- about the universe is that it is comprehensi- that our faith stands strong even as science xiIbid., p. 64. ing. ble.”xiii illuminates the foundations of nature. xiiRichard Feynman, The Character of Phys- The question stands in the meantime: why Why should nature obey laws at all? But more importantly, God created an in- ical Law (Cambridge, MA: The MIT Press, does the possibility of life appear to be al- credible world for us to appreciate and 1967), p. 54. most inherent to the observed laws of nature? God and the Multiverse thereby draw closer to Him. Quoth Rambam: xiiiHawking & Mlodinow, p. 87. The existence of a God Who cares about “And what is the path to loving Him and xivEliezer Berkovits, God, Man, and History: Elegant Laws life immediately resolves all the questions I fearing Him? When man contemplates A Jewish Interpretation (New York: Jonathan There is another sort of fine-tuning that have raised so far. A multiverse could only His great and wondrous works and cre- David, 1959), p. 12. does not get much attention because it is explain some of the fine-tuning questions. ations and sees in them His immeasura- xvAvot 2:14. more subjective. The laws of nature appear Also, note that God and a multiverse are ble, infinite wisdom, he immediately xviTehillim 42:3. to be fine-tuned for elegance. A law may be not mutually exclusive. It is possible that loves, praises, glorifies, and yearns with xviiIbid. 8:4-5. called “elegant” when it is expressed by God created a mostly uninhabitable multi- a great desire to know His great Name, xviiiRambam, Mishneh Torah, Hilkhot math that is both simple and deep. verse with the laws to produce a habitable as David said, ‘My soul thirsts for God, Yesodei ha-Torah 2:2 (translation mine). Consider gravity again. Gravitational or- universe, just as within our mostly uninhab- for the Living God.’xvi And when he bits obey the laws of Kepler, which comprise itable universe God used natural law to even- considers these things, he immediately three simple equations. Those laws can be tually produce a habitable planet. trembles and fears and knows that he is derived from any of three distinct mathemat- In any event, modern science clearly a small, lowly, obscure creature, stand- ical models: namely, a central force, a poten- leaves important metaphysical questions un- ing with minimal, trivial knowledge be- tial energy field, or the principle of least resolved. Any qualified philosopher since fore the All-Knowing, as David said, action. Each model is itself a short line of Immanuel Kant could have predicted that ‘When I see Your heavens, the work of mathematics. These interpretations of grav- outcome. Your fingers […] What is man that You ity are all simple, but their inter connect - should recall him?’”xvii,xviii edness is deep ; we then say that the law of …and You We can appreciate Rambam’s words now gravity is “elegant.” This whole discussion should be irrele- more than ever. We live in an exciting time, The entire edifice of physics is a complex vant to a Jew’s commitment to serving God. when new discoveries in physics and astron- structure, with numerous layers of principles There is simply no way to unequivocally omy are being made faster than we can keep up with them. The grand design is unfolding – offering a glimpse of the grandeur of the “We should know that our faith stands strong Designer.

even as science illuminates the foundations of Rafi Miller is a senior at YC majoring in nature.” Mathematics and Physics.

and derivations that interact in subtle and prove the personal God through nature – and iE.g., “Stephen Hawking Says God Did Not surprising ways – elegant ways. Legendary we do not demand proofs. In the words of R. Create the Universe: What Do You Think?” physicist Richard Feynman expressed won- Eliezer Berkovits: “No doubt, the familiar ABC News (September 2, 2010), available

Volume IV, Issue 3 www.kolhamevaser.com 7 Kol Hamevaser

A Biblical Approach to the Relationship Between Man and the Animal Kingdom

BY: Toviah Moldwin why did the original conception of man’s re- dants. because of his role in saving the animals from lationship with animals not include a permis- It would emerge from Nahmanides’ inter- the Deluge. he topic of the relationship between sion to consume meat, and 2) what changed pretation of this biblical narrative that, al- According to Kimhi, it emerges that the man and the animals in Jewish tradi- after Noah survived the Flood? The resolu- though prior to the story of Noah, animals postdiluvian existence of the animal kingdom Ttion is not one which has gone unno- tions to these two questions will not merely were considered an integral component of is not merely meant for the sake of human ticed by the scholars of our religion. help us better understand the biblical narra- God’s initial conception of the world, subse- consumption; rather, the animal kingdom is Numerous articles and books have been de- tive; they can also be significant in terms of quent to the Flood, the only function of the considered to be an integral component of the voted to explaining the theological and legal identifying the biblical view of the relation- animal kingdom was to benefit man. Thus, eternal divine conception of the universe, and aspects of how people should properly relate ship between man and the animal kingdom. though animals continued to possess con- it is mankind’s obligation – as it was Noah’s to animals. This article is an attempt to look A simple yet compelling answer to the first sciousness and intelligence after the Flood, – to ensure the continued survival of the ani- at the same issue from a slightly different per- question can be found in Nahmanides’ com- God still permitted man to consume their mal kingdom. Furthermore, even according to spective: that of the Hummash and its tradi- the approach of Nahmanides, though the ani- tional commentaries. In particular, this article mal kingdom was preserved purely for the will focus on the early chapters of the book of “It would emerge from Nahmanides’ interpre- benefit of mankind, the fact remains that ani- Genesis, as these chapters lay the groundwork mals do possess consciousness and a certain for our understanding of the relative places of tation of this biblical narrative that, although amount of intelligence, and there is thus some man and animal in God’s world. value in respecting this aspect of the animal Immediately subsequent to the creation of prior to the story of Noah, animals were con- kingdom and in feeling some degree of com- Adam, God instructs Adam as to what food he passion and respect for animals as sentient be- may consume: “And God said, behold, I have sidered an integral component of God’s initial ings. given to you every grass which produces seed R. David Zvi Hoffman, in his commentary over the face of all the Earth, and every tree conception of the world, subsequent to the to Parashat Re’eh, builds on this theme from which contains a fruit that produces seed, it the early chapters of Genesis and notes that shall be to you as food.”i The Talmud notes Flood, the only function of the animal the sentiment of having compassion for ani- that this verse conspicuously omits any men- kingdom was to benefit man.” mals manifests itself throughout the Torah in tion of animals, thereby indicating that God a number of different places.vii Firstly, Hoff- did not permit Adam to eat meat.ii The Talmud man notes that immediately subsequent to also notes that, although in the previous verse permitting man to eat meat, God enjoins God had blessed Adam that he would “rule mentary to Genesis 1:29. Nahmanides writes meat. Noah, “But meat with its soul, you shall not over the fish of the sea, birds of the sky, and that the reason why man was not originally R. David Kimhi (Radak), in his commen- eat its blood,”viii which is understood by the every living creature that teems on the Earth,” permitted to eat animal meat is because “those taries to Genesis 1:29 and 9:4, offers a differ- rabbinic tradition to forbid all mankind from this was only meant to permit Adam to utilize that possess a mobile soul [i.e. creatures who ent explanation as to why Noah and his eating part of an animal while it is still alive. animals to perform labor for him, not to con- have the ability to move about: animals] have descendants were permitted to consume meat According to Hoffman, this prohibition sume their flesh. somewhat of a superior quality in their souls, when it had previously been prohibited. Ac- was enhanced for the Israelites during their The Talmud goes on to say that this prohi- similar to a soul which possesses intellect, and cording to Kimhi, when God created the travels in the desert, when God forbade the bition was repealed in the time of Noah. After they have the ability to choose that which is world, He foresaw that He would eventually slaughtering of animals anywhere outside the Noah exits the ark, God tells him, “Any teem- good for them and [display preference for] have to destroy the inhabitants of the Earth – grounds of the holy Tabernacle.ix This prohi- ing creature which lives, to you it shall be for their food, and they flee from pain and death.” with the exception of Noah and his family – bition was repealed when the Israelites en- food, like the grass of the field I have given In other words, Nahmanides feels that, since in a Deluge, and that Noah would fulfill God’s tered the land of Israel, but the Torah still to you everything.”iii With this statement, God animals display a decision-making capacity will to save members of each animal species. required the Israelites to show their compas- permitted Noah (and, by extension, all similar to that of humans, it is inappropriate Because God wished to reward Noah for ex- sion for animals by not consuming their mankind) to eat the previously prohibited for man to slaughter another soul-bearing pending the effort to rescue the animals, He blood, a prohibition mentioned a number of meat of animals. The Talmud’s reading of creature for his own consumption.v did not permit mankind to consume meat until times throughout the Torah.x This prohibition these verses would appear to be the plain We are thus led to the second question: if Noah’s time, at which point God conferred was necessary, according to Hoffman, be- sense of the biblical narrative, and this reading animals possess a soul similar to that of man, permission to consume meat upon Noah as a cause “consuming the animal’s blood, which was also adopted by a number of prominent why was man permitted to consume animal reward for his efforts in saving the animal contains the life-force, brings a person to cru- medieval Jewish biblical commentators, in- meat after the Deluge? To this question, Nah- kingdom.vi elty.” xi cluding Rashi, Nahmanides, and Abraham ibn manides responds (basing himself on the There is one significant point of diver- Hoffman also points out that a unique ex- Ezra.iv midrash in Genesis Rabbah 28) that, in the gence between the approaches of Nahmanides pression is used in the Torah in conjunction It is evident from these passages that, de- years prior to the Deluge, both the animal and Kimhi. Nahmanides assumes that the an- with the prohibition against consuming blood. spite the fact that God originally intended kingdom and humankind behaved in immoral imal kingdom was preserved purely for the The Torah rarely describes a specific reward there to be a hierarchy of species wherein man and perverse ways. As such, God had actually sake of mankind, and if not for the righteous- for the observance of any individual com- was to be superior to the animals, it was only intended to completely wipe out all animal ness of Noah, the animal kingdom would not mandment, but with reference to the com- subsequent to the Flood in the times of Noah species, but as a reward to Noah for his right- have survived. Kimhi would argue, however, mandments of honoring one’s parents,xii that man was permitted to eat meat. This pres- eous behavior, God kept members of each that God did, in fact, intend to save the ani- sending away the mother bird when taking its entation of the relationship between man and species of animal alive purely for the gastro- mals for their own sake, and Noah was re- children,xiii and not eating blood,xiv the Torah the animal kingdom spurs two questions: 1) nomical enjoyment of Noah and his descen- warded by being permitted to eat meat uses the phrase, “in order that it should be

8 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature good for you” or, “in order that your days child on the same day because animals pos- should be lengthened.” Hoffman points out sess emotions, and it would therefore be An Interview with Rabbi David that the common characteristic among all of wrong to cause the mother grief by slaughter- these commandments is that they each pos- ing the child in front of it (or vice versa). sess a “humanistic” quality. In other words, vi Kimhi’s explanation is somewhat odd; gen- Horwitz these commandments serve to engender a erally one would assume that God does not BY: Shlomo Zuckier sense of compassion within a person. xv withhold a particular desideratum from oes the Torah have something to say “The Torah clearly gives mankind permission about environmentalism? As Jews, Dwhat is our responsibility to the natu- to consume animal meat, but this should not ral environment around us? Well, there certainly is an issur (prohibi- mitigate the fact that Jewish tradition also en- tion) to wantonly destroy property, based on the pasuk of ki ha-adam ets ha-sadeh (“for is courages a sense of compassion for animals man a tree of the field?”),i but we also defi- nitely accept the distinction made by several and of responsibility for the continued exis- medieval Jewish thinkers between domem (un- moving), tsomeach (living), chai (creature) and tence of the diverse array of animal species medabber (speaking). We reject PETA extrem- ists, as we certainly reject any approach which that exist in our world.” negates the distinction between the animal world and the human world. The plant and an- imal world exists to help our avodas Hashem Hoffman’s approach to this recurring bib- mankind in order to give it as a reward for a (service of God), while human life is on a lical theme appears to differ slightly from that future good deed. higher level. of Kimhi and Nahmanides. According to vii David Zvi Hoffman, Sefer Devarim al yedei commanded us to love Him Hoffman, the Torah obligates us to show con- David Zvi Hoffmann, trans. Zvi Har-Shefer Can studying the natural sciences, such as Who is exalted. [This demands cern for animals not necessarily because the (Tel-Aviv: Hotsa’at Netsah, 1959-1961), p. Biology, Chemistry, and Physics, help us as that] we should investigate and animals “deserve” our respect and compas- 185. ovedei Hashem (servants of God)? Can it en- study His commands (mitsvos) sion, but rather in order to refine us, so that viii Genesis 9:4. hance our Torah learning? and actions until we apprehend Him and enjoy, in apprehending we not become cruel and inhumane people ix Leviticus 17:4. That question is a particular example of the Him, the pinnacle of all enjoy- who are used to slaughtering and killing. x E.g. Leviticus 7:26 and 17:10-14, Deuteron- general question Rambam discusses, which is how does one reach ahavas and yir’as Hashem ment – and this is the necessary These three ideas – Nahmanides’ notion of omy 12:23 and 12:27. love.” xi (love and fear of God), each of which he animal sentience, Kimhi’s assertion that God David Zvi Hoffman, Sefer Devarim al yedei In other words, one also reaches ahavas rewarded Noah for his role in the preservation David Zvi Hoffmann, trans. Zvi Har-Shefer counts as mitsvos. There is a famous diver- gence of emphasis in Rambam. In Hilchos Hashem and yir’as Hashem through talmud of the animal kingdom, and Hoffman’s em- (Tel-Aviv: Hotsa’at Netsah, 1959-1961), p. Yesodei ha-Torah 2:1, he writes: Torah, studying God’s mitsvos. Twenty-four phasis on the importance of compassion for 185. “And what is the path to loving Him and years ago, before R. Ahron Soloveichik, zts”l, all life in order to refine the human character xii Exodus 20:11. fearing Him? When man contemplates returned as a Rosh Yeshiva to RIETS, he gave xiii – should serve as important models for Torah- Deuteronomy 22:7. His great and wondrous works and cre- a Torah u-Madda lecture, in which he dis- xiv observant Jews when dealing with questions Ibid. 12:25. ations and sees in them His immeasura- cussed Rambam’s words in each of these two xv of animal rights, vegetarianism, and environ- It should be noted that Nahmanides in his ble, infinite wisdom, he immediately places. mental issues. The Torah clearly gives commentary to Deuteronomy 22:7 takes a mankind permission to consume animal meat, similar, if not identical, approach to that of R. “The plant and animal world exists to help our but this should not mitigate the fact that Jew- Hoffman. I have focused here on the com- avodas Hashem (service of God), while human ish tradition also encourages a sense of com- mentary of R. Hoffman because he articulates passion for animals and of responsibility for how this idea is a running theme throughout life is on a higher level.” the continued existence of the diverse array of the Bible. To reiterate, the study of science can be a animal species that exist in our world. loves, praises, glorifies, and yearns with a great desire to know His great Name, as glorious endeavor, and to study the remarkable diversity of the flora and fauna of the world is Toviah Moldwin is a sophomore at YC ma- David said, ‘My soul thirsts for God, for the living God.’ii And when he considers fantastic, but let us not forget Rambam’s for- joring in Computer Science and is a Staff mulation in Sefer ha-Mitsvos – that one comes Writer for Kol Hamevaser. these things he immediately trembles and fears and knows that he is a small, lowly, to knowledge of God through learning Torah, obscure creature, standing with minimal, which is our primary focus and which is what trivial knowledge before the All-Know- we do in this yeshivah, as well as any other. ing, as David said, ‘When I see Your heavens, the work of Your fingers. [...] What is the religious value of appreciating i Genesis 1:29. What is man that You should recall the aesthetic beauty of nature? ii Sanhedrin 59b, as cited by Rav Yehudah in him?’”iii,iv To a large degree, this comes out of under- the name of Rav. To the extent that studying any science standing the word “nifla’im” (wondrous) in the iii Genesis 9:3. leads us to marvel at the Ribbono shel Olam first quotation from Rambam above. If one iv In their respective commentaries to Genesis (Master of the World) Who created this glori- studies the three astronomical laws of Johannes 1:29 and 9:3. ous universe, then it is a good thing. Having Kepler, for example, the law that the squares v Maimonides makes a similar argument in said that, Rambam writes, in this connection, of the periods of revolution of the planets are Guide for the Perplexed III:48, in which he in his Sefer ha-Mitsvos, mitsvah 3, some points to each other as the cubes of their mean dis- argues that the Torah enjoined the Israelites that do not appear in the Mishneh Torah: tances from the sun, one is amazed at the har- from slaughtering a mother animal and its “The third mitsvah is that He mony of the universe that God created. One

Volume IV, Issue 3 www.kolhamevaser.com 9 Kol Hamevaser who studies astronomy and astrophysics sees pending on the girsa (precise text).vii Hermann how everything fits together mathematically, Cohen interpreted that ruling as only dealing and that can also lead to ahavas Hashem. with hilchos ger toshav (the laws of a resident Towards a Jewish Land Ethic Rambam also says that there is a therapeutic alien), but that is definitely not pashut peshat BY: Tali Adler world must begin with the verse most cited by value in recognizing beauty, which helps to (the simple reading) in Rambam’s words. the claim’s proponents, Genesis 1:28, in which maintain a person’s emotional equilibrium, so Certainly, as frum Jews today, our com- he concept of a comprehensive “land God blesses man, telling him, “Peru u-revu u- that if one is depressed, he can look at tsuros mandment to observe the mitsvos has nothing ethic” was first introduced by Aldo mil’u et ha-arets ve-kivshuha,” “Be fertile and na’os (beautiful forms), which might include to do with whether we feel they are rational or Leopold, the famous American environ- increase, fill the earth and master it.”iv Those paintings and the like, to revive his spirits. not or if they coincide with natural morality or T mentalist, in his 1948 book, A Sand County Al- who blame the Bible for a pervasive proprietary In the area of Biology, the science of genet- not. We are faced with the commands of God manac.i In this seminal work, Leopold attitude of callousness toward the Earth gener- described the need to expand the scope of ethics ally stop their analysis of Genesis here. How- “Certainly, as frum Jews today, our command to include not only humanity, as it had been de- ever, further analysis of the first book of the fined until that point, but the biosphere as a Bible shows that man’s “mastery” over the to observe the mitsvos has nothing to do with whole, including plants, animals, land, and Earth is severely tempered by the knowledge whether we feel they are rational or not or coin- water. Leopold argued for a non-anthropocen- that he is but one of the Earth’s many inhabi- tric ethic in which humanity would be seen as tants and must treat the others, as well as the cide with natural morality or not.” merely one segment of the Earth’s total popu- Earth itself, with respect. This message is made lation with the responsibility to behave in an clear at the beginning of the second chapter of ics, for example, is very fascinating. I remem- qua commands, and we have to try to fulfill ethical manner with respect to the Earth itself Genesis when God commands man “to guard ber learning about Gregor Mendel and his them. experiments with pea plants and how he fig- “[D]espite the common and famous mispercep- ured out dominant and recessive traits. The Can you discuss R. Kook’s position on re- field figured out how genetics works and how lating to the natural world and/or natural tions, a close examination of traditional Jewish phenomena which otherwise would be incom- morality? writings and biblical law shows that Judaism does prehensible can fit into a rational pattern. Man On the one hand, R. Kook was suffused is a pattern-seeking animal, and the more we with a love for the entire universe. Samuel not simply view the Earth as man’s domain to rule see and understand patterns, the more we ex- Hugo Bergmann points out that R. Kook’s perience awe in the grandeur of God, Who cre- view is not one of pantheism but panentheism, however he sees fit.” ated it all. There is also a natural human the belief that God inheres in everything and if as well as to its other inhabitants. In his famous and keep” the Earth.v Man is granted permis- response towards magnificence, which we feel a person loves God, he will love the entire uni- essay, Leopold wrote that the prevailing atti- sion to consume vegetation but is still forbidden when we go to the zoo and see all the creations verse, in which God is immanent. Having said tude until that time was one that advocated from eating meat. Clearly, if Man is given any and large beasts. Seeing large beings fills one that, R. Kook certainly realized that one cannot human use of the Earth and its resources in special position of authority here, it is as a with a sense of amazement. jump steps in this process of spiritual growth in this regard. One cannot be a hater of Jews whatever manner people saw fit. He claimed guardian of the Earth, not as its owner. What do you think is Judaism’s position on or other people and be a vegetarian; that is ab- that this attitude stemmed directly from Judeo- It is only after the failure of the first gener- the existence of natural morality? If it does rec- surd. While holding a position of panentheism Christian ethics, particularly the famous ations of an and the subsequent Flood that man vi ognize such an idea, to what extent does Ju- may help one treat the environment with more twenty-eighth verse of the first chapter of Gen- is granted permission to eat meat. God grants daism allow it to affect halakhic decisions? care and convince people not to be litterbugs esis in which God commands the first man and this permission in a blessing to Noah after the This is a question which people far greater and not to pollute, R. Kook would definitely woman to “dominate the earth and subdue it.”ii Flood waters abate. Although this blessing than I have debated for a long time. There is agree that it should never be used as an anti- Such an understanding of the Jewish approach echoes the original blessing granted to Adam, the old question of what R. Sa’adya Ga’on halachic or antinomian vehicle. was not unusual in the works of those who ad- one key element is missing: the blessing of “do- means when he divides mitsvos into shim’iyos vocated ecological reforms and responsibility minion” over the Earth. Man may now con- (taught mitsvos) and sichliyos (logical Rabbi Dr. David Horwitz is a Rosh to the Earth. Indeed, in his essay, “The Histor- sume meat, as many animals do, but he is no Yeshivah at MYP/RIETS and occupies the mitsvos),v and, as is well known, Prof. Marvin ical Roots of Our Ecological Crisis,” the famed longer deemed worthy to rule over the other Rabbi Dovid Lifshitz Chair in Talmud. He is Fox argued that even R. Sa’adya Ga’on did not historian Lynn White, Jr., went so far as to as- species. It is only when God deems man re- an Instructor in Jewish Philosophy and Jewish have an objective standard of morality; rather, sert that the Bible bore the primary responsibil- sponsible enough to refrain from needlessly History at Yeshiva College. sichliyos means “reasonable mitsvos.”vi Of ity for the Western mentality towards the harming other inhabitants of the Earth that he course, Dr. Lamm disputed Prof. Fox very natural world and its disastrous effect upon the is worthy to be their guardian. Rabbinic sources strongly, claiming that they represented moral natural environment.iii view this permission as a form of concession to mitsvos, and this comprises one relevant major Shlomo Zuckier is a senior at YC majoring However, despite the common and famous man’s immorality and bloodlust granted only debate. in Philosophy and Jewish Studies and is an Ed- misperceptions, a close examination of tradi- after the generation of the Flood had proved In his later works, Rambam rejects R. itor-in-Chief for Kol Hamevaser. tional Jewish writings and biblical law shows man’s inherent wickedness.vii However, even Sa’adya Ga’on’s distinction. He says that (al- i Devarim 20:19. that Judaism does not simply view the Earth as this concession comes with a caveat: man may most) every chok (inexplicable law) can ulti- ii Tehillim 42:3. man’s domain to rule however he sees fit. On kill animals for food, but he is forbidden from mately be understood, if one applies his iii Ibid. 8:4-5. the contrary, Judaism takes a theocentric view consuming their blood, which is said to repre- intellect to try to figure out ta’amei ha-mitsvos iv Rambam, Mishneh Torah, Hilkhot Yesodei of the world that sees both man and the Earth sent their “life.”viii Ramban comments that the (reasons for the laws). On the other hand, the ha-Torah 2:2 (translation by Rafi Miller). as God’s creations and under His ultimate con- rationale for this is that “the possessor of a soul chiyyuv (obligation) to perform mitsvos has v R. Sa’adya Ga’on, Emunot ve-De’ot, ma’a- trol. Although Man is certainly superior to the may not consume another soul, since all souls, nothing to do with the question of whether they mar 3. animals in that he was created in the image of both human and animal, belong to God.”ix appear rational to us or not. These questions vi Marvin Fox, “On the Rational Command- God, this superiority does not grant him own- The Jewish idea that man is merely a part of have been discussed many times. Rambam in ments in Saadia’s Philosophy: A Reexamina- ership of creation. Judaism warns against the nature and not its center is expanded upon Hilchos Melachim says that if someone keeps tion,” in idem (ed.), Modern Jewish Ethics: human tendency to view the Earth and its in- throughout the Bible and rabbinic literature. In the seven mitsvos of Noach because of hechrea Theory and Practice (Columbus: Ohio State habitants as existing only or primarily for the Book of Job, God spends approximately ha-da’as (moral conviction, as opposed to a University Press, 1975), pp. 174-187. human benefit and takes precautions to ensure two chapters reproving Job for his belief that sense of commandedness), he does not qualify vii Rambam, Mishneh Torah, Hilkhot Melakhim that man treats them with the proper respect. man, and particularly Job himself, is the center as one of the chasidei ummos ha-olam (right- 8:11. eous among the nations), and he may or may An attempt to rebuff the claim that Judaism of the world. Indeed, God asks Job, “Is it by not be one of their chachamim (wise men), de- takes a purely anthropocentric view of the your wisdom that the hawk grows pinions, 10 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature spreads his wings to the south? Does the eagle imal while it is threshing (in essence, making it of animal life to include the land itself. The indeed, without legal ability to own land in soar at your command, building his nest work amidst food without allowing it to eat).xvi books of Leviticus and Deuteronomy each de- many countries of the Exile), Jews had little high?”x God emphasizes that man shares the These laws are designed to prevent animals scribe the laws relating to shemittah,the sab- need for a land ethic in their daily lives. Today, Earth with many other inhabitants and should from suffering unnecessary physical pain, a batical year. The Torah warns that if the laws however, this is no longer true. The Jewish Peo- not believe himself to be the sole focus of cre- practical step to ensure that humanity realizes of shemittah are not observed, the people will ple has returned to Israel, once again assuming ation. The Psalmist, too, took this view, writing that it cannot do with other creatures as it sees be exiled from their land so that the earth may responsibility for agriculture and acquiring the poems in which nature itself praises God, en- fit without moral boundaries. enjoy the years of rest it had missed.xviii This privilege of land ownership. If Orthodox Ju- tirely independently of man. This theme would Indeed, the rabbinic tendency to encourage passage makes it clear that the law of shemittah daism is to thrive and continue to be relevant continue to play a role in rabbinic literature humane treatment of animals expands even to commands that the people allow the land to rest in the twenty-first century, this attitude must throughout the centuries, most notably in Perek areas where it seems counterintuitive: the laws for its own sake, rather than for any ostensible change. Orthodox Jews must begin to realize Shirah, a hymn written in the year 900, in of kashrut, particularly those involving the rit- agricultural benefit. Of course, the law has that the fact that the Jewish People is no longer which animals, trees, and the stars themselves “a people without a land” means that they must are quoted as having their own songs to praise undergo a religious paradigm shift in addition God. “The biblical concept of Sabbath and its links to to the political one they have already under- Many halakhot can be interpreted as at- gone. It is time that Orthodox Judaism revive tempts to reinforce such sentiments and remind the laws of shemittah seem designed to instill an the millennia-old concept of a religious com- Man of his obligation to respect the Earth and awareness of the fact that man’s rightful benefit mitment to the land and the environment and its inhabitants. The most obvious of such laws accept the responsibility that comes with that is that of bal tashhit, the commandment against from nature is not absolute.” revival. needless waste of resources. The law is derived from a passage in Deuteronomy regarding the Tali Adler is a junior at SCW majoring in laws of war: ual slaughter of animals for food. The laws of other ramifications as well: in the Torah’s sus- Political Science and Jewish Studies. “When in your war against a city you have kashrut require that the animal be slaughtered pension of the concept of private ownership of to besiege it a long time in order to capture in a particular way, with one clean cut, designed land, man is reminded that he does not, and in- it, you must not destroy its trees wielding to minimize suffering. In addition, the law re- deed can never, have absolute control over the the ax against them. You may eat of them, quires that the animal’s blood be covered. Cer- Earth. The Earth is its own entity, which, like but you may not cut them down. Are trees tain rabbinic sources interpret these laws as man himself, ultimately “belongs” to no one i Aldo Leopold, A Sand County Almanac (New of the field human, to withdraw before you attempts to instill a sense of shame in man and but God Himself. York: Oxford University Press, 1949). into the besieged city?”xi remind him that the ideal diet is a vegetarian One of the most intriguing aspects of ii Ibid., p. 246. Rashi explains that the verse seeks to em- one. Most prominent among these rabbis is Rav shemittah is the language the Bible uses in its iii David Vogel, “How Green Is Judaism? Ex- phasize that the tree is not part of the group Avraham Yitshak ha-Kohen Kook, who writes: description. In the passages describing shemit- ploring Jewish Environmental Ethics,” Busi- against whom the nation is waging war. In- “A sense of shame is the first step towards tah, the Bible uses the word shabbat (sabbath), ness Ethics Quarterly 11,2 (2001): 349-363. stead, the tree is an independent entity with its a cure. […] Cover the blood, remove your a word used in only one other context in the iv All translations from Tanakh are from the JPS own right to life, regardless of its environment, shame! These acts will bear fruit, and Bible: the command to refrain from all forms Hebrew-English Tanakh (2000). and should thus be saved from needless de- eventually people will learn the lesson. of creative work on the seventh day. Interest- v Genesis 2:15. struction.xii The Rabbis later expanded this in- The silent protest will then emerge in a ingly, this is the only biblical command that ap- vi Ibid. 9:3. junction to prohibit any unnecessary waste or loud and powerful voice, and will achieve plies to animals as well as to human beings: vii Nehama Leibowitz, Studies in Genesis destruction of either natural or man-made its aim. The command to slaughter in a people are forbidden from working their ani- (Jerusalem: Haomanim Press, 1996), p. 289. items.xiii In his seminal work Horeb, R. Samson sanctioned and painless manner under- mals on the Sabbath. In prohibiting man from viii Genesis 9:4. Raphael Hirsch states that the law of bal tashhit scores the message that we are not dealing all forms of creative work, the Bible essentially ix Ramban ad loc. is, in effect, “the warning of God: ‘Do not cor- with a castaway object – a lifeless automat mandates one day a week where man is forbid- x Job 39:26. rupt or destroy anything’ […] from the earth – but with a living thing.”xvii den from altering the natural environment in xi Deuteronomy 20:19. which bears them all to the garment which you In his famous Talelei Orot (Dewdrops of any way. According to R. Ismar Schorsch, for- xii Rashi ad loc. have already transformed into your cover.”xiv Light), Rav Kook went on to write that eventu- mer Chancellor of the Jewish Theological Sem- xiii Shabbat 67b, Hullin 7b. Bal tashhit is a clear proclamation that things, ally, in the messianic age, humanity will return inary, “Shabbat reminds us of our earthly status xiv Samson Raphael Hirsch, Horeb, transl. by both animate and inanimate, have a right to ex- to an entirely vegetarian diet as a result of its as tenant and not overlord.”xix The biblical con- Isidor Grunfeld (London: Soncino Press, 2002), istence outside of their benefit to humanity and heightened sense of morals. This idea, that the cept of Sabbath and its links to the laws of pp. 279-280. shemittah seem designed to instill an awareness xv Deuteronomy 22:10. “Bal tashhit is a clear proclamation that things, of the fact that man’s rightful benefit from na- xvi Deuteronomy 25:4. ture is not absolute. The Earth has a purpose xvii From Rav Kook’s Talelei Orot (Dewdrops both animate and inanimate, have a right to and right to exist entirely of its own, independ- of Light), cited by Nehama Leibowitz, Studies existence outside of their benefit to humanity ent of its benefit to man. in Deuteronomy (Jerusalem: Haomanim Press, In spite of Judaism’s incredible plethora of 1996), p. 138 (emphasis mine). and that man is forbidden from wantonly textual support for a “land ethic,” the idea of xviii Leviticus 26:34-35. environmentalism is often underemphasized in xix Saul Berman, “Jewish Environmental Val- destroying them.” the Modern Orthodox Jewish community. Or- ues: The Dynamic Tension Between Nature and thodox Jewish day schools rarely focus on the Human Needs,” Human Values and the Envi- that man is forbidden from wantonly destroying ideal that we should strive for is a world that parts of Jewish law that deal with the human re- ronment 1,3 (1992): 1-72, at p. 4. them. includes animals as beings that we do not con- lationship to the land. Although Jewish holi- Other laws that encourage man to realize the sume, is a strong component of the Jewish land days and festivals relating to the land are duly limits of his authority over creation include the ethic. Biblical narratives and laws are meant to celebrated, they are often viewed primarily as injunctions against causing unnecessary pain to guide the Jewish people in particular, and hu- ritualistic in nature rather than as meaningful animals. These laws include prohibitions manity in general, to an era in which all the celebrations and reminders of the Jewish per- against harnessing species of different sizes to- Earth’s inhabitants will be treated ethically. spective on man’s relationship to the land and gether (causing the smaller one to be dragged Judaism’s sensitivity towards the ethical environment. For two thousand years, this was along with the larger one),xv or muzzling an an- treatment of nature extends beyond the bounds sufficient. Without a land to call their own (and,

Volume IV, Issue 3 www.kolhamevaser.com 11 Kol Hamevaser “Bore u-Manhig le-Kol ha-Beru’im:” Theistic Evolution in Modern Orthodox Discourse BY: Jerry Karp in the process of evolution? rectly described the mechanism of cre- It seems, however, that many are uncom- One option which has been suggested ation […] all they have done is to dis-es- fortable with this approach (and, indeed, most Much ink has been spilled (not always re- (though it seems to be unpopular) is that evo- tablish [sic] the Creator as of the authors who have written about evolu- flecting forethought and designi ) on the issue lution indeed progressed via the random muta- mechanistic-mason carpenter of a static tion and Judaism do not adopt this understand- of the place of evolutionary theory within Jew- tions leading to natural selection, as world, but at the same time they have un- ing). Perhaps this is because of the inherent ish thought. Every Orthodox Jewish student evolutionary theory suggests. God’s involve- wittingly re-established Him as an engi- discomfort in suggesting that God created the living in the twenty-first century has been ed- universe instantaneously and then withdrew ucated regarding the contradiction between the from it, similar to a deistic conception of Torah and the theory of evolution and has been “One option...is that evolution indeed progressed God.xii Of course, one might argue that, even told either to reject evolution summarily or to according to the story in Bereshit, God even- accept that God created the world via evolu- via the random mutations leading to natural se- tually stopped creating the world; in fact, per- tion. The current trend is generally that those haps ironically for those who are disturbed by in the ultra-Orthodox community believe that lection, as evolutionary theory suggests. God’s this view, the fact that God created the world evolution is completely untrue, while those in and then rested is explicitly stated.xiii the Modern Orthodox world believe that the involvement in creation, then, was in the initial A second view regarding the harmonization Torah can accommodate the possibility of the of divine creation and evolution is that God emergence of life via evolutionii. Discussions stage: creating the system that would eventually created the world through evolution, which of Torah and evolution often center on inter- develop automatically into a diverse biosphere.” does not really proceed via random natural se- preting the first chapter of Bereshit in light of lection. Evolution did occur, but the process modern cosmological and evolutionary theory, did not take place randomly; rather, God made or explaining how later Talmudic and ment in creation, then, was in the initial stage: neer-architect, kiv’yochol, of a a decision at every branching point along the midrashic sources, as well as the positions of creating the system that would eventually de- self-adjusting, dynamic world and the way. In a sense, though, proponents of this the- Rishonim and Aharonim, support the notion velop automatically into a diverse biosphere. Creator or legislator of the fitness stan- ory do not technically believe in evolution as that the world is more than 6,000 years old or God created the universe,viii as well as the rules dards and rules of adaptability. […] In it is generally understood, since the modern the possibility that man could have descended of mathematics and biology which would other words, the question now is not who synthetic theory of evolution includes the from other animals.iii eventually, on the basis of probability alone, put the molecules together, but Who so mechanism of natural selection. Indeed, part I wish, therefore, to focus on a question lead to evolution through natural selection. designed the Universe that this combina- of the attractiveness of evolutionary theory is which has, to my knowledge, not been the ex- This notion would not be immediately obvious tion (generally described as protoplasm) that it provides a scientific mechanism to ac- clusive subject of any exposition on evolution to us, since we do not associate the concept of uniquely acts and reacts in a manner count for the diversity of life; stripping evolu- and Torah.iv Torah u-Madda proponents al- “creation” with mathematical and physical known as life.”xi tion of this mechanism might defeat the benefit most dogmatically assert that evolution can be laws; we often think that God, as it were, acts reconciled with Torah and that God directed outside the realm of what we consider “logi- the process of evolution. But that position re- cal.” However, if we truly believe that God has quires further explanation. How did God di- created everything, He must also have created rect evolution? the notion of logic itself, and with it the logical This question may initially seem to be a physical and biological laws. Thus, according simple one, but I think that it is one that re- to this theory, God indeed created the world quires careful consideration. The term “theis- through evolution: He created the system tic evolution,” referring to evolution under which then operated independently. God’s control,v is somewhat oxymoronic. The One early author who subscribes to this no- modern synthetic theory of evolution, com- tion is R. Samson Raphael Hirsch.ix At the prised of Darwin’s original theory coupled time of his writing, the theory of evolution was with more modern innovations in molecular bi- in its early stages. R. Hirsch states that he has ology, proposes not only that all species have no reason to assume that the theory of evolu- evolved from less advanced forms of life, but tion or the scientific age of the universe is ac- also that the mechanism of this transmutation curate. However, he states that if evolution is natural selection. Random mutations occur were eventually shown to be true, he would not in an organism’s genes, and if these random find this discouraging, but inspiring: mutations produce an organism which is better “… Judaism in that case would call upon able to succeed in its environment, that organ- its adherents to give even greater rever- ism will be more likely to pass on this mutated ence than ever before to the one, sole God gene, along with its phenotypic advantages, to Who, in His boundless creative wisdom the next generation. Over the course of billions and eternal omnipotence, needed to bring of years, this process will eventually result in into existence no more than one single, more advanced and complex organisms, even- amorphous nucleus and one single law of tually leading to the diversity that we observe ‘adaptation and heredity’ in order to bring today.vi forth, from what seemed chaos but was in This explanation automatically presents a fact a very definite order, the infinite va- problem for those who believe in God’s cre- riety of species we know today, each with ation and providence.vii According to the evo- its unique characteristics that sets it apart lutionary theory, evolution progressed from all other creatures.”x independently on the basis of random muta- More recently, this approach can be found tions. There is no need for the intervening in a brief essay by Reuben E. Gross: hand of God. What exactly, then, did God do “Assuming that the Darwinists have cor-

12 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature of proposing it in the first place. One might the evolutionary process was a relatively fa- integral part of nature. Torah Views on Science and Its Problems (New counter that God wished to create the world in vorable, but not the only favorable, outcome; I believe that this discussion highlights the York: Association of Orthodox Jewish Scien- a way that would appear scientific, such that had other random mutations occurred, those clear fact that when we say that “God directed tists, 1976), which, he claims, “promotes cre- He would not obviously violate the laws of na- mutations would have propagated, perhaps evolution,” we do not all agree on what this ationism.” This is only partially true: most of ture which we now understand. eventually leading to a completely different ad- means. It is time we understand what we mean the articles in the collection do argue that evo- In this vein, Dr. Carl Feit suggests that nat- vanced species. Religious thinkers and scien- when we make well-intentioned but ambigu- lution is false, but at least one (“On Creation ous pronouncements. Clarification of our po- and Evolution” by Reuben E. Gross, see n. 11 sitions on theistic evolution can only lead us to below) argues that evolution may be true, and “Aviezer contends that generally life is “left greater appreciation for God’s creation. moreover, the “AOJS Students’ Questions Panel,” a 30-page discussion of the issues re- alone” by God, perhaps with some mutations oc- Jerry Karp is a senior at YC majoring in garding evolution and Torah, is willing to ac- Physics and Mathematics. commodate such a belief as well. It is also curring. However, at some major points in evo- important to point out that this book was pub- lished in 1976, when many Orthodox Jewish lutionary history, such as the advent of man, God scientists were not willing to believe in theistic evolution. This attitude seems, however, to intervened and caused a major evolutionary step iCf. Rabbeinu Bahya, “Sha’ar ha-Yihud,” in have changed in the last 35 years; indeed, the Hovot ha-Levavot. AOJS has since featured numerous speakers at to occur.” iiAs is often the case, the fact that Modern Or- their annual conventions who have discussed thodox Jews are willing to accept that evolu- theistic evolution. ural selection only appears random, but that no tists who have adopted this second stream tion could be true is sometimes ignored, and Nussbaum’s piece in Skeptic paints Orthodox event really is random: “When a biologist believe that only man could have developed all Orthodox Jews are sometimes lumped to- Jews as uneducated idiots and Orthodox Jew- speaks of random mutation, he does not really since he is the telos of evolution, and every gether as anti-evolutionists. Thankfully, the ish scientists as backward-thinking dogmatists. mean that those changes that occur are com- minute molecular motion involved in the evo- distinction between Modern Orthodox and While it seems to me that Nussbaum’s piece, pletely uncaused and arbitrary, but rather that lutionary process was controlled and chosen by ultra-Orthodox Jews in this regard seems to rather than those who are quoted in it, consti- since we do not know all the details of what God in an attempt to create the specific world have been well-established overall. Some no- tuted a massive hillul Hashem, this only em- occurs, we refer to it by the statistics of ran- which we inhabit. table exceptions persist, however. As an ex- phasizes how important it is for the Modern domness.”xiv Dr. Judah Landa similarly writes A final explanation of theistic evolution is ample, Ian Barbour writes that “Reform and Orthodox Jewish community to educate its stu- that “[e]volution is anything but a random a sort of hybrid between the first two positions, Conservative Judaism, the Catholic church, dents effectively on what it believes regarding process. Every step of the way is supposed to though it is conceptually more similar to the and most of the mainline Protestant denomina- theistic evolution, as well as to clearly commu- be guided by the laws of nature, particularly second approach. It is adopted by, among oth- tions today maintain that we do not have to nicate its views in print. those that relate to the behavior of atoms, mol- ers, Dr. Nathan Aviezer,xvii a physicist at Bar- choose between cosmology and creation” (Re- iiiI wish to point out here that we should be ecules and subatomic particles.”xv Ilan University. Aviezer contends that ligion and Science: Historical and Contempo- careful to distinguish between accommodating A fundamentally similar explanation is generally life is “left alone” by God, perhaps rary Issues [San Francisco: HarperCollins, Torah and evolution and accommodating Torah based on quantum mechanics. According to with some mutations occurring. However, at 1997], p. 203). and cosmology. Evolution is the theory that the theory of quantum mechanics, at the micro- some major points in evolutionary history, In a more egregious example, Alexander Nuss- explains how life on Earth became as diverse scopic level (i.e. when dealing with particles such as the advent of man, God intervened and baum presented in an article in the magazine as it is today; cosmology explains the history as small as electrons), the universe is not de- caused a major evolutionary step to occur.xviii Skeptic the sweeping generalization that “Or- of the universe and how it became the way it terministic. At any instant, the location of an Aviezer’s position is based on Niles Eldredge thodox Jewish scientists, even those with legit- is today. It seems that most Modern Orthodox electron cannot be determined based on its pre- and Stephen Jay Gould’s version of evolution- imate degrees from prestigious universities Jews, even those who are opposed to the theory vious location. Rather, there are numerous lo- ary theory, called punctuated equilibrium, accept the inerrancy of Torah and Chazal, con- of evolution, are willing to accept the fact that cations where the electron might be found, which suggests that evolutionary change hap- demn evolution, and proclaim the superiority the world is billions of years old. It has be- with each location in space having a certain pened in quick spurts over the course of evo- of the truths of Torah over secular science.” come cliché to explain that “a day (as de- probability of the electron being there. All of lutionary history, while most of life’s history He then cites the works of Rabbi Dr. M. D. scribed in the Bereshit creation story) might these locations are possible, even though some was marked by long periods of stasis with no Tendler, Dr. Gerald Schroeder, Dr. Nathan actually not be 24 hours.” I believe that har- are more likely than others, and they are all evolution.xix Thus, Aviezer posits, the natural Aviezer, Dr. Lee Spetner and Dr. Herman Bra- monizing the scientific age of the universe with considered within the bounds of nature.xvi course of life would have been stasis, while nover, all of which, he claims, suggest that the Torah’s account of creation is the easiest Thus, God could control the process of evolu- God intervened at some points to create evolu- evolution is false (“Orthodox Jews and Sci- problem with which a God-fearing scientist tion and simultaneously make it seem random tionary change. Aviezer maintains that Darwin ence: An Empirical Study of their Attitudes To- must contend. Yet, my experience suggests through the laws of quantum mechanics. Since was correct that evolution occurred but incor- ward Evolution, the Fossil Record, and that it is the problem which Jews spend the at any instant the electrons of a molecule could rect about its mechanism. Modern Geology,” Skeptic 12,3, available at: most time discussing. As an example, when I be in any one of numerous locations, God This explanation, like the second, holds that http://www.skeptic.com/the_magazine/fea- took an introductory biology class with Dr. chose the ones which would eventually lead to for evolutionary change to occur, it must be di- tured_articles/v12n03_orthodox_judaism_and Carl Feit in Yeshiva College, he devoted a the macroscopic changes which comprised week to explaining how evolution could be ac- evolution. However, since all of these eventu- commodated within a Torah viewpoint. How- alities were indeed possible, and there was no “I believe that this discussion highlights the clear ever, the bulk of this time was actually spent reason to predict that one would happen and explaining how, indeed, a day could be longer not another, the process appears to us to be fact that when we say that “God directed evolu- than 24 hours. (For a summary of the sources random and unpredictable. In reality, though, which Dr. Feit presents in this series of classes, the process is being controlled (at the elec- tion,” we do not all agree on what this means.” see Carl Feit, “Modern Orthodoxy and Evolu- tronic level) by God. tion: The Models of Rabbi J. B. Soloveitchik Of course, this approach to theistic evolu- rected by God. As opposed to the first expla- _evolution.html). While the last two of these and Rabbi A. I. Kook,” in Geoffrey Cantor and tion undermines the advantage of postulating nation, these last two streams of thought hold authors (Spetner and Branover) indeed pro- Marc Swetlitz (eds.), Jewish Tradition and the natural selection in the first place. Scientists that evolution is a miracle of sorts. Every time claim categorically that evolution is untrue, the Challenge of Darwinism [Chicago: University understand that more advanced, complex a new species developed, God had explicitly first three authors say no such thing. All of of Chicago Press, 2006], pp. 208-224.) In ret- forms of life developed because completely created it at that moment. According to the them are willing to accept the theory of evolu- rospect, I assume that Dr. Feit focuses on these random mutations occurred, and those that first approach, however, evolutionary change tion to some extent, although not necessarily issues since they are the ones which students were most favorable were propagated and is no different from any other aspect of the uni- the theory of natural selection. assume are most theologically troubling. passed down to future generations, thus lead- verse. The basic question at hand, evoking the Nussbaum also notes that the Association of ivRabbi Lawrence Troster actually discusses ing to diversification and increased complexity famous debate between Rambam and Ram- Orthodox Jewish Scientists sponsored Aryeh the conflict between belief in divine creation of life. In other words, the advent of man in ban,xx is whether evolution is a miracle or an Carmell and Cyril Domb (eds.), Challenge: and natural selection in “The Order of Creation

Volume IV, Issue 3 www.kolhamevaser.com 13 Kol Hamevaser and the Emerging God: Evolution and Divine Madda Journal 2 (1990): 25-36, at p. 30. Action in the Natural World,” in Jewish Tradi- xvJudah Landa, Torah and Science (Hoboken, The Antithesis between Judaism and tion and the Challenge of Darwinism, pp. 225- NJ: Ktav, 1991), p. 293. 246. However, he discusses this in the larger xviThis concept has been employed in general context of religious problems created by evo- and Jewish philosophy to explain many con- Nature in the Thought of Yeshayahu lution, and he does not include the range of cepts related to divine providence and free will. i Jewish views which I am discussing here. See Reuven Rand’s article in this issue of Kol Leibowitz vThe term “theistic evolution” is to be con- Hamevaser. BY: Eli Putterman of prayer, which Leibowitz views as inher- trasted with “intelligent design,” which has xviiIt is noteworthy that in this article, I have nothing to do with evolution. Intelligent de- cited a total of one biologist (Dr. Feit). In my ently meaningless rote recitation whose sig- sign proposes that the form of the universe research to prepare this article, I found that the t is my object in this piece to illuminate nificance lies in its being commanded by the demonstrates an inherent design which must vast majority of Jewish scientists claiming ex- one aspect of the fascinating philosophy Rabbis, not in its fulfilling any intercessory have been fashioned by an intelligent Creator pertise either on how to accommodate evolu- Iof Yeshayahu Leibowitz, one of the most function.v (the word “God” is generally not used, in order tion and creation or on how to disprove the original Jewish thinkers of the 20th century. In Leibowitz’s discussion of the relationship that the theory might sound scientific). Evo- possibility of evolution are physicists or math- doing so, I hope to provide something of an between Judaism and nature, the topic of this lution is not a part of this design. Theistic evo- ematicians, not biologists. It is simply amaz- introduction to his philosophical method, piece, is somewhat less radical, with signifi- lution proposes that evolution occurred and can ing that so many physicists have proclaimed along with its analytical insight and its pen- cant precedent for his view found in tradi- be discussed solely in the realm of science, themselves experts on the theory of evolution, chant for binary oppositions.ii Leibowitz’s tional sources. The core of his presentation is without resorting to religious notions such as even though it has almost nothing to do with clear, precise, and razor-sharp arguments a very powerful religious idea which can be a Creator, but that it can be understood in the physics, any more than any other biological realm of religion as being the result of a divine process has to do with physics. While I value serve as a fruitful point of departure for al- found, inter alia, in sources such as R. Joseph hand. the efforts of the physicists who have at- most any question with which modern Jewish B. Soloveitchik’s “Majesty and Humility” and viOne semantic issue that should be better clar- tempted to explain evolution in light of the thought grapples, even if his conclusions may U-Bikkashtem mi-Sham and Prof. J. J. ified in essays on this topic is what is included Torah, I am particularly troubled by those be difficult to digest. The defining character- Schachter’s article in a previous issue of Kol in the term “evolution.” In his essay in Tradi- physicists and mathematicians who have de- istic of his thought is its extremism: though Hamevaser.vi Yet, as in the case of Divine tion 29,1 (1994), Baruch Sterman quotes cided, with absolutely no academic degree in his positions are founded upon values well- Providence, Leibowitz’s approach leads to Michael Ruse (Taking Darwin Seriously: A biology whatsoever, that evolution is impossi- articulated in Jewish tradition, he shows time conclusions which are difficult to accept from Naturalistic Approach to Philosophy [New ble. I am not the first to notice this and be of- and again that taking these values to their log- a Modern Orthodox standpoint. York: Prometheus Books, 1998]), who distin- fended by it. Baruch Sterman aptly writes: ical conclusion results in an outlook very far The first step in Leibowitz’s argument is a guishes the fact of evolution from the path of “A physicist would not countenance a bi- from that of the average Orthodox Jewish be- sharp fact-value distinction. For Leibowitz, evolution, the former referring to the idea that ologist’s flippant rejection of Maxwell’s species evolved into other species and the latter equations or Einstein’s explanation of the liever. Indeed, perhaps the most significant knowledge of the natural world or of history vii referring to the mechanism of natural selection. photoelectric effect, two scientific de- contribution of the thought of Yeshayahu Lei- can never yield normative conclusions; an Usually, the term “evolution” is assumed to in- scriptions of optical phenomena univer- bowitz is his penetrating exposure of the con- “is” never implies an “ought.” The choice of clude both the fact and the path of evolution, sally accepted within physics, even tradictions between some of our deeply-held a particular axiology by which to guide one’s but many Jewish writers who support evolu- though the simultaneous acceptance of tion do not agree with the mechanism of natu- those two theories ostensibly leads to the “Though his positions are founded upon values ral selection. I will discuss this position later paradoxical description of light as both in this article, but when I use the term “evolu- wave and particle. […] A brusque dis- well-articulated in Jewish tradition, he shows tion” in this paragraph and later, I will be in- missal of the widely accepted views of cluding natural selection. modern biologists is likewise not war- time and again that taking these values to their viiNote that I will not be discussing the prob- ranted, especially by someone who is not lems the theory of evolution creates in biblical an authority in the field. The derision of logical conclusion results in an outlook very far interpretation. evolution as high school or popular sci- viiiAs noted before, I am not discussing issues ence, when graduate courses in evolution- from that of the average of cosmology, but I suspect that those who ary biology are offered in virtually every adopt this position would believe that the uni- university, is misplaced.” (Baruch Ster- Orthodox Jewish believer.” verse was created via the Big Bang. man, “Judaism and Darwinian Evolu- values; what he, of course, does not do, is re- life lies not in the cognitive but in the conative ix There is a plethora of writing on the subject tion,” Tradition 29,1 [1994]: 48-75) solve them. realm;viii it is therefore a completely free xviii of evolution and creation, and I have certainly Nathan Aviezer, In the Beginning: Biblical To provide a brief example: one of the cen- choice.ix Prima facie, this argument is easily not read everything that has been written. I at- Creation and Science (Jersey City, NJ: Ktav, tral themes in Leibowitz’s thought is the slo- refutable – would not certain knowledge of tempted to read major works on evolution from 2009), p. 57. gan avodah li-shemah – worship of God for within our community, with an eye toward the xixAviezer suggests that most scientists believe the divine origin of the commandments render parts of those works which discuss the question that punctuated equilibrium, and not gradual- its own sake – certainly a message with ample halakhic observance a compelling, rational at hand. ism (the theory that evolution is constantly oc- precedent in Jewish sources.iii Yet in Lei- decision? Even if you personally witnessed xR. Samson Raphael Hirsch, The Collected curring gradually) is correct. I believe that this bowitz’s hands, this principle leads to a denial the revelation at Sinai (itself a difficult notion Writings of Rabbi Samson Raphael Hirsch, is not necessarily the consensus of the scien- of Divine Providence – for the traditional ac- in Leibowitz’s thought), does the fact that vol. 7 (New York: Feldheim Publishers, 1997), tific community, although there is a significant count of sakhar va-onesh (reward and punish- God legislated a particular set of commands p. 264. percentage of scientists who do not agree with ment) dispensed by God for performance or compel you to the observance of these com- xi Reuben E. Gross, “On Creation and Evolu- punctuated equilibrium. nonperformance of the commandments im- mands? Only if you have already chosen the xx tion,” in Challenge: Torah Views on Science See Rambam, Moreh Nevukhim II:29 and plies that God serves humankind. In Lei- worship of God as the highest value, argues and Its Problems, pp. 236-239. Ramban to Shemot 13:16. bowitz’s words: “Folkloristic religion makes Leibowitz, does it do so.x,xi Thus, the fact- xiiThere is also the issue of harmonizing this ap- proach with the account in Bereshit which sug- God the functionary of human society, per- value distinction immediately leads to a dis- gests that God created the world through a forming for it the tasks of Minister of Health, connect between “nature,” a term whose direct process. Minister of Justice, Minister of the Police, meaning expands in this context to include all xiiiHere I am grateful to Yehoshua Blumenkopf, Minister of Welfare, and Minister of the Econ- factual data about the world, and Judaism, with whom I had an interesting discussion on omy.”iv The halakhically committed Jew must which, as a system of norms and values, can- this point. therefore forgo all beliefs which posit a divine not be derived from or refuted by such knowl- xivCarl Feit, “Darwin and Derash: The Inter- response to human worship – even in the case edge. play of Torah and Biology,” in The Torah u-

14 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature Leibowitz’s next step is his analysis of In “Religious Praxis,” an early article Judaism. This of course is precisely the route neighbor as yourself’ does not, as such, competing ideologies as motivated by differ- which covers many of the main themes in Lei- taken by Yeshayahu Leibowitz, and to him we occur in the Torah. The reading is: ‘You ent conceptions of the summum bonum, the bowitz’s thought, appears a passage which, may turn to demonstrate the implications of shall love your neighbor as yourself, I highest value. Secular morality is essentially though it bears directly upon this issue, has such a step. am God.’”xxviii a form of humanism, the axiology which takes not merited scholarly attention.xxiii In this pas- Leibowitz’s view of morality as inimical In the final analysis, for all the philosoph- humanity to be the supreme end.xii Lebowitz sage, Lebowitz argues that commitment to a and irrelevant to Judaism was one of his cen- ical virtuosity evident in Leibowitz’s analysis, also defined fascism as a value system that theocentric religion, a value system which tral contentions.xxvi In a previous article, I it is quite difficult to accept it as simply a takes the good of the State, or raison d’État, places an entity other than man at its center, have had occasion to cite his bluntest quota- presentation of the traditional Jewish view, as as having intrinsic value,xiii and harshly criti- is the only possible method of liberating one- cized (Religious) Zionism for allowing in- self from the “bondage of nature,” the state in roads to this kind of reasoning.xiv which man’s own desires drive his behavior. “Since God Himself is the telos of the halakhic On the other hand, Judaism, in its Leibow- He emphasizes that this attribute of religion system, this worship – which, for Leibowitz, itzian interpretation, views God and His wor- is not shared by axiologies in which “rational ship as the supreme good. Since God Himself or secular ethical” considerations rather than is the performance of the mitsvot, is the telos of the halakhic system, this wor- selfish inclinations are the overriding value – ship – which, for Leibowitz, is the perform- such as humanism and nationalism – as one no more and no less – does not have any ance of the mitsvot, no more and no lessxv – might think. Instead, secular value systems does not have any this-worldly meaning or are themselves a form of bondage to nature, this-worldly meaning or purpose.” purpose. This is in stark contrast to many Jew- since the ends they aim to achieve – the good ish thinkers such as Maimonides,xvi who of the State, human happiness, etc. – are not tion on the topic: “There is no distinction be- Leibowitz contends.xxix To take a well-known viewed Jewish law as instrumental to the at- transcendent. The fact that moral and national tween ‘Love your neighbor as yourself’ example, Abraham’s demand of God, “Shall tainment of intellectual perfection, and Eliezer aims are products of the “human spirit” rather (Leviticus 19:18) and ‘You shall surely erase the Judge of the earth not do justice?”xxx Berkovits, who saw the goal of Halakhah to than blind instinct matters not for Leibowitz: the memory of Amaleq’ (Deuteronomy seems to presuppose an independent standard be the achievement of moral ends.xvii On the “From a religious point of view the clas- 25:19). As for ‘Love your neighbor as your- of morality to which not only humans but other hand, Leibowitz has nothing but scorn sification of being as nature, spirit, and self,’ its characterization as the ethic of Ju- even God is held.xxxi Thus, advocates of syn- for theologies which posit that halakhic ob- God has no validity. There is only the daism is none other than a heretical thesis need not feel unduly threatened by Lei- servance in some way affects the Deity – i.e., dyad: nature, which includes the human falsification of the Torah.”xxvii This passage bowitz. the Kabbalah.xviii These quite simply consti- spirit, and God. The only way man can expresses Leibowitz’s astounding notion that Nevertheless, Leibowitz does brilliantly tute idolatry – worship of a God in the image break the bonds of nature is by cleaving the “moral law” of the Torah, the command- expose the tension between the religious of man (quite literally, in the case of the Se- to God; by acting in compliance with the ments which appear to derive from the Bible’s ideals of sacrifice and avodah li-shemah and firotic pleroma). Thus, Leibowitz invalidates divine will rather than in accordance with revolutionary conception of human value, the deeply held commitments of Modern Or- the entire enterprise of ta’amei ha-mitsvot the human will.”xxiv, xxv have in fact nothing to do with morality at all. thodoxy to universal morality, a tension which (reasons for the commandments) a priori. The uniqueness of Judaism as an axiology, This is a necessary consequence of Lei- cannot be recast positively as a fructifying But this leads to the obvious question: If in Leibowitz’s thought, lies precisely in the bowitz’s system, as the following passage, “dialectic” but constitutes rather a genuine Halakhah fulfills no function in either the fact that it is antithetical to nature and all val- which I have quoted at length on account of philosophical difficulty, as Leibowitz shows. human or divine realms, what, in fact, moti- ues derived from it. its centrality, illuminates: How does Modern Orthodoxy reconcile the vates the Leibowitzian to observe Halakhah? This passage may be taken as a justifica- “Ethics, when regarded as uncondition- Abraham who challenges God’s ways in the A possible answer is implicit in what we have tion of halakhic observance or as simply de- ally asserting its own validity, is an athe- name of a universal morality with the Abra- already stated – if Leibowitz does not com- scriptive (see the previous note for a full istic category par excellence. […] The ham who a few chapters later willingly sub- promise on his fact-value distinction and ig- discussion). In either case, Leibowitz’s point Torah does not recognize moral impera- mits to God’s demand for human sacrifice? nores any claims about cultural influence on is profound, valuable, and deeply troubling: tives stemming from knowledge of nat- What does avodah li-shemah mean, if not a one’s value system, then it appears as though profound, because it builds upon the powerful ural reality or from awareness of man’s willingness to jettison all values in the face of the choice to be observant is unmotivated, ir- human yearning for transcendence; valuable, duty to his fellow man. All it recognizes the divine command? Can the Orthodox rela- reducible, and unexplainable. Indeed, some for drawing a clear demarcation between Ju- are Mitzvoth, divine imperatives. […] tionship to nature and “nature’s laws” be other interpreters of Leibowitz have taken this daism and competing modern value systems The counsel of conscience is not a reli- than Leibowitz’s indifference and negation? route,xix and this reading seems to be con- which could be put to great use in Orthodox gious concept. The ‘God in one’s heart’ The Leibowitzian critique has shown us that firmed by Leibowitz’s explicit statement, a facile identification of the telos of the Ha- “There are no ways to faith, since faith is the “Leibowitz argues that commitment to a theo- lakhah with moral or otherwise natural ends supreme, if not the only, manifestation of is, if not idolatry, certainly a step which calls man’s free choice.”xx centric religion, a value system which places an into question other fundamental religious con- But this passage admits of more than one cepts. What we must do is articulate an ideol- interpretation. A free choice (Leibowitz, in the entity other than man at its center, is the only ogy which preserves both our unconditional original, uses the term behirah hofshit)xxi is possible method of liberating oneself from the commitment to the Halakhah as expressed in not necessarily an unmotivated one, depend- the ideal of Torah li-shemah, and our most ing on how one defines freedom; Maimonides “bondage of nature.” dearly held intuitions about halakhic Ju- (and later, Kant), for example, defined free- daism’s attitudes toward nature and morality. dom as activity in accordance with the dic- ideology; and troubling, because the price of which humanist moralists sometimes in- Modern Orthodoxy demands no less. tates of reason rather than those of the body – this maneuver is denying the possibility of an voke is a ‘strange god.’ […] ‘You shall a notion almost diametrically opposed to the Orthodoxy which aims to synthesize the best love your neighbor as yourself’ is a great Eli Putterman is a Junior at YC majoring contemporary conception of free will.xxii of secular culture – which, if limited to value- rule of the Torah not because it is a pre- in Mathematics and Physics and is a Staff Prima facie, Leibowitz does not seem to have neutral science or even other areas of culture cept transcending the formalism of law Writer for Kol Hamevaser. this escape route, as he explicitly removes without extending to the realm of ideals, as- and above the Mitzvoth but precisely be- value choices from the cognitive realm. But pirations, and values, results in an impover- cause it appears as one of the 613 this may not be the end of the story. ished synthesis indeed – with traditional Mitzvoth. […] ‘You shall love your

Volume IV, Issue 3 www.kolhamevaser.com 15 Kol Hamevaser iI would like to thank avi mori for allowing vated choice; indeed, Leibowitz, as a scientist, 1980). strates that he did not believe that the choice me to take some of Yeshayahu Leibowitz’s is less than interested in proclaiming the limits xviiSee Eliezer Berkovits, Essential Essays on of the believer is completely unmotivated. books to Israel where (on the plane, exhausted of reason within the purely cognitive realm. Judaism (Jerusalem: Shalem Press, 2002), pp. However, if one reads this passage as merely but unable to sleep) I was first exposed to his ixLeibowitz, Judaism, p. 37. Jewish thinkers 3-39. a further development of Leibowitz’s phe- thought, and Prof. Daniel Rynhold of the Jew- influenced by postmodernist trends have crit- xviiiLeibowitz, Judaism, pp. 76, 112-114. Ger- nomenology of Judaism rather than as an at- ish Philosophy department, who offered a icized Leibowitz for ignoring the formative shom Scholem essentially agreed with Lei- tempt to ground it in what seems reasonable, highly stimulating course in 20th-century Jew- role played by upbringing in determining the bowitz’s assessment that Kabbalah, with its then one arrives again at a Leibowitz who be- ish philosophy, one of whose foci was Lei- value system eventually chosen by a person; mythical elements and its theurgy, represents lieved that the religious choice is an arbitrary bowitz, last summer. not that blind inertia necessarily determines a foreign graft onto Rabbinic Judaism, but one. ii A wide selection of Leibowitz’s articles has one’s life trajectory, but that growing up Moshe Idel, arguing that theurgic ideas are xxviA well-known difficulty with Leibowitz’s been translated into English in the volume Ju- within a particular tradition and way of life well-attested in rabbinic literature and in fact position is that it appears to conflict with his daism, Human Values, and the Jewish State shapes one’s processes of reasoning such that reflect a Jewish mystical tradition dating to harsh moral critique of the national security (Cambridge, MA: Harvard University Press: his or her notion of what is “rational” behav- rabbinic times, has disputed this. See Ger- policies of the State of Israel. On this, see 1992), edited by Eliezer Goldman. The edi- ior, or argument, or way of life, tends to be shom Scholem, Major Trends in Jewish Mys- Eliezer Goldman, “Religion and Morality in tor’s introduction (pp. vii-xxxiv) is almost different from that of someone raised with a ticism (New York: Schocken Books, 1961), the Thought of Yeshayahu Leibowitz,” in Avi certainly the best summary of Leibowitz’s different background. See Gili Zivan, Dat le- pp. 21-25, and Moshe Idel, Kabbalah: New Sagi and Daniel Statman (eds.), Between Re- thought available in English. References will Lo Ashlayah Nokhah Olam Post-Modernisti Perspectives (New Haven: Yale University ligion and Morality (Ramat Gan: Bar-Ilan be made to this volume when possible. (Jerusalem: Hartman Institute Press, 2005), Press, 1988), esp. pp. 30-34, 156-172. University Press, 1993), pp. 107-114, and iiiAvot 1:3; Maimonides, Mishneh Torah, and Avi Sagi, Etgar ha-Shivah el ha-Masoret xixSee note x. Avi Sagi, “Yeshayahu Leibowitz Moshe Halbertal, “Yeshayahu Leibowitz: Be- Hilkhot Teshuvah, ch. 10. (Jerusalem: Hartman Institute Press, 2003) for – A Breakthrough in Jewish Philosophy: Re- tween Religious Thought and Social Criti- ivYeshayahu Leibowitz, “Ha-Rambam – Ha- a discussion of the difficulties with Lei- ligion without Metaphysics,” Religious Stud- cism,” in Avi Sagi (ed.), Yeshayahu Leibowitz: Adam ha-Avrahami,” Be-Terem 211 (1955): bowitz’s conception of faith, and Daniel Ryn- ies 33,2 (1997): 203-216, at p. 215. Olamo ve-Haguto (Jerusalem: Keter, 1995), 20-23, at p. 22. hold, Two Models of Jewish Philosophy xxLeibowitz, Judaism, p. 37. pp. 221-227. In a previous article, I approv- vOn prayer, see “Of Prayer,” in Judaism, pp. (Oxford: Oxford University Press, 2005), for xxiIdem, Emunah, Historiyah, va-Arakhim: ingly cited Goldman’s position, but I find that 30-36. a discussion of the “biased” rationality which Ma’amarim ve-Hartsa’ot (Jerusalem: Akade- I currently lean towards Halbertal’s under- viStrictly speaking, from this argument it fol- believers use in connection with their reli- mon, 1982), p. 13. standing. lows only that the prospect reward or punish- gious faith. xxiiSee David Shatz, “Judaism, Free Will, and xxviiYeshayahu Leibowitz, Judaism, Religion, ment should not be the motivating factor in xThis argument serves as a powerful reductio the Genetic and Neuroscientific Revolutions,” and the Jewish State (Hebrew; Jerusalem: observance, not that God does not reward or ad absurdum against Divine Command in Yitzhak Berger and David Shatz (eds.), Ju- Schocken Press, 1979), p. 310. punish. A fuller presentation of this point Morality, ve-ein kan makom le-ha’arikh. daism, Science, and Moral Responsibility xxviii Idem, Judaism, pp. 18-19. would explain how Leibowitz’s denial of Di- xiHearing about the reward and punishment (New York: Rowman and Littlefield Publish- xxixAt least one other 20th-century Jewish vine Providence follows directly from his associated with Jewish law might drive a self- ers, 2002), pp. 85-86. philosopher was afflicted with the malady of metaphysics – in which the idea of divine ish person to observance, but by adopting Such “positive” definitions of freedom are at- ex cathedra pronouncements in the name of transcendence is taken to its logical extreme. such a lifestyle, he has also thereby made a tacked by Isaiah Berlin in his famous essay, the Halakhah, ve-hamevin yavin. It seems un- However, the tightly integrated nature of Lei- value choice, not a purely rational one – that “Two Concepts of Liberty,” Four Essays on fortunate that a lack of critical reflection and bowitz’s thought means that we will come of egoism. Of course, as noted, Leibowitz Liberty (London: Oxford University Press, historical consciousness seems to be a prereq- across a closely related point – though in an does not accept traditional notions of reward 1969), as conducive to totalitarian ideologiz- uisite for theological innovativeness. axiological rather than metaphysical context and punishment, so he considers such avodah ing. xxxGenesis 18:25. – shortly. she-lo li-shemah as not only religiously ab- xxiiiLeibowitz, Judaism, pp. 21-23. xxxiThis argument is cited by Rav Aharon viiJacob J. Schachter, “Submitting to Divine horrent but misguided. xxivIbid., p. 22. Lichtenstein, By His Light (Jersey City, NJ: Religious Authority in a World of Personal xiiLeibowitz usually referred to the moral sys- xxvIf this passage is read as I read it – as an at- Ktav Publishing House, 2003), p. 108, in the Autonomy: The Challenge of Choice,” Kol tem of the “atheist Kant” (Judaism, p. 19) tempt to justify halakhic observance, even name of Benjamin Whichcote. In Judaism, Hamevaser 3:1 (August 2010): 5-7. when discussing morality, but his point ap- post facto, as opposed to any secular value pp. 53-54, Leibowitz attempts to wave away viiiReaders will forgive, I hope, my failure to plies whether the system is a deontological system, and hence an escape route from the the challenge to his system posed by Abra- mention or adhere to the distinction between prescription of certain absolute duties towards regnant understanding of Leibowitz as deny- ham’s discussion with God in Genesis 18 but norms and values, which is irrelevant for our other humans as ends in themselves, or a con- ing any sort of motivation for observance – without much success. purposes. sequentialist ethic seeking to maximize Leibowitz’s argument runs into a difficulty. viiiThis argument is entirely analogous to one human happiness. For a justification of a particular choice of ax- developed by Menahem Fisch, according to xiiiLeibowitz, Judaism, p. 218. iology against all others to succeed, it must which rationality serves as a progressive xivSee especially “After Kibiyeh,” in ibid., pp. appeal to some human “spiritual instinct” (I methodology for achieving a particular goal, 174-184; see also ibid., p. 150, where Lei- use scare quotes in deference to Leibowitz). but has nothing to say about the choice of bowitz accuses Religious Zionism of “deify- In this case, Leibowitz appeals to the human goal. See Fisch, Rational Rabbis (Blooming- ing” the State of Israel. yearning for the transcendent. However, by ton, IN: Indiana University Press, 1997), pp. xvIbid., p. 44. Leibowitz’s own argument, the human spirit 34-35. xviAssuming one takes his treatment in the is simply a part of nature; thus, the human The fact-value distinction in the strong formu- Guide of the Perplexed III:25-49 seriously need to grasp at something transcendent is no lations of Leibowitz and Fisch runs directly and not, as Leibowitz does, as a smokescreen different from any other inclination. If so, the counter to Enlightenment attempts, notably by for suspiciously Leibowitzian views (which question returns in full force: if Leibowitz figures like Kant, to derive a morality from allows him to call Maimonides “the greatest does not in any way privilege the drive for the rational principles. It does not contradict the of believers;” see Judaism, pp. 39, 121, and transcendent over other human drives, he has general Enlightenment optimism according to also p. 56). This interpretation of Maimonides provided no justification for halakhic obser- which reason would be able to achieve human is found in a number of his articles, as well as vance. happiness, so long as it is recognized that such in his short book, Emunato shel ha-Rambam In my read, Leibowitz simply failed to realize humanism itself is the product of an unmoti- (Hebrew; Tel Aviv: Ministry of Defense Press, this difficulty, but his very attempt demon-

16 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature Does Jewish Tradition Recognize a Spirituality Independent of Halakhah?

BY: Danny Shulman how we understand the interplay between that man must be in an uplifted spiritual state portant source in Bereshit which is relevant to spirituality and mitsvot in the broader context to receive divine revelation. This exposition our discussion. Before blessing Esav, Yitshak ast Shavu’ot, I attended a shi’ur in of our avodat Hashem.i seems to indicate an extremely positive per- requested that he “prepare a dish for me such which the rabbi reported being asked The first relevant source is an enigmatic spective on such spiritual experiences – even as I like, and bring it to me to eat, so that I Lthe following question: is it acceptable passage in Massekhet Shabbat dealing with though they do not qualify as typical kiyyumei may give you my innermost blessings.”vii This to use psychedelic mushrooms to enhance story reflects the same mentality – that an en- tefillah (prayer)? Or, as it was reframed, does "Does Judaism really believe that spirituality lightened and uplifted emotional state Judaism believe that creating feelings of tran- achieved through mundane means can be used scendence and connection with God through achieved independently of to encounter the Divine. In fact, Rabbeinu “alternative” means qualifies as a legitimate Bahya and Rabbeinu Nissim both connect this form of spirituality and worship of Him? The Halakhah is illegitimate?" story to the Gemara in Shabbat and the related speaker responded that, according to the Jew- story of Elisha in 2 Kings mentioned above.viii ish tradition, spirituality must emerge from multiple types of simhah (happiness).ii The mitsvah (fulfillments of mitsvot). Thus, it They explain that Yitshak requested the food shemirat ha-Halakhah (halakhic observance) Gemara begins by reconciling a contradiction seems that the Gemara is teaching that simhah to initiate a spiritual experience in order to and behirah hofshit (free will); alternative in Ecclesiastes by distinguishing between two she-eino shel mitsvah is only meaningless and prepare himself for an encounter with the Di- methodologies are not acceptable. types of simhah: simhah shel mitsvah (happi- degenerate when it is limited to its natural vine.ix To clarify this viewpoint, it seems that, un- ness resulting from a mitsvah) and simhah state. When, however, it is channeled towards In this light, it seems from these sources like either Yeshayahu Leibowitz’s or Halakhic she-eino shel mitsvah (happiness not resulting connecting with God, it can be the foundation that there is legitimate religious value to spir- Man’s rigid legalistic viewpoints, which limit from a mitsvah). While Ecclesiastes praises of divine revelation. ituality that flows from sources which are in- the totality of religious life to concrete ha- simhah shel mitsvah because, ostensibly, the In this light, we can now reanalyze our ini- dependent of Halakhah. If Elisha and Yitshak lakhic observance, this perspective does be- powerful spiritual emotions are associated tial distinctions and better understand that utilized “natural” means of achieving a spiri- lieve that complete Jewish living goes beyond with performance of a mitsvah and connect- there are really three types of simhah in the tual feeling before they communicated with formal actions by entering into the subjective ing with God, Ecclesiastes criticizes simhah Gemara. On the one hand, the Gemara deals God, it seems that the common man should be and personal world of emotions and feelings. she-eino shel mitsvah because it appears to with the noble and wonderful simhah shel able to utilize and channel such mechanisms Yet, despite maintaining that avodat Hashem lack those qualities. Although the Gemara is mitsvah, the mode of spirituality which inte- to try and achieve spiritual experiences as (worship of God) enters the subjective, per- dealing with simhah, I assume simhah is syn- grates performance of a mitsvah with tran- well. If we view Tanakh as our guide, the les- sonal and intimate realm of Man’s emotional onymous with spirituality, as both refer to scendent emotional feelings of connecting to son of these stories seems to be that in the life, this viewpoint insists that objective ha- identical transcendent and euphoric emotional God. In this vein, Rashi cites the example of course of searching for spirituality and uplift- lakhic living must be the foundation of spiri- experiences. This source seems to be defini- hakhnasat kallah (providing funds for wed- ing experiences, we can use means which, tuality and religiously-significant emotional tive support for the theory that Judaism be- dings) as a mitsvah which has direct associa- while of course not violating Halakhah,x are experiences. Spirituality, then, is really the lieves spirituality must be associated with tions with euphoric and transcendent not technically mitsvot, in order to reach be- handmaiden of mitsvot and only emerges sec- mitsvot and is otherwise meaningless. emotions, in order to demonstrate what yond ourselves and try to rendezvous with the ondarily in divine worship. However, in light of the Gemara’s contin- simhah shel mitsvah means.v This, the Infinite. Is this the only acceptable approach to uation, it seems that there is an added layer of Gemara believes, is the ideal type of spiritu- Finally, there is one last question that is spirituality in Judaism? Does Judaism really complexity which must be addressed. The ality. relevant to this discussion: do we need a believe that spirituality achieved independ- Gemara proceeds to cite 2 Kings 3:15, where On the other hand, the Gemara also deals source in the tradition in order to legitimize ently of Halakhah is illegitimate? While the Elisha requests a musical performance in with the meaningless and vacant simhah she- spirituality? Undoubtedly, having a precedent eino shel mitsvah. This type of spirituality, in Tanakh or the Talmud helps bolster this at- never transcending the status of being pur- titude towards spirituality; but is it really "If Elisha and Yitshak utilized ‘natural’ means poseless – “eino shel mitsvah” – is the kind of needed? Can there be a wrong approach to spirituality associated with hedonistic behav- spirituality if it is personal and subjective? of achieving a spiritual feeling before they ior. It involves achieving an intense feeling of Assuming we are working within the bounds bliss associated with extreme physical pleas- of Halakhah, if someone finds something to communicated with God, it seems that the ure that is unredeemed and unhallowed. This be religiously fulfilling, can anyone deny the type of spirituality is criticized in the Gemara religious value of that? In fact, even if we ac- common man should be able to utilize and because it is meaningless and limited to elic- cept the suggestion that the “ideal” approach channel such mechanisms to try and achieve iting pleasant and enjoyable feelings.vi to spirituality and connecting to God accord- Finally, the Gemara presents the third ing to our tradition is the more traditional ap- spiritual experiences." model of spirituality – one which is channeled proach of keeping Halakhah and mitsvot, towards God. Inherently, the music Elisha lis- because of the complexities and proclivities perspective which the rabbi adopted seems to order to allow him to prophesy: “’Get me a tened to was unconnected to a mitsvah; it was of each individual, it seems difficult to sug- be a legitimate traditional Jewish approach to musician;’ as the musician played, the hand of a mundane action which he found spiritually gest that his or her own mode of connecting spirituality, possible the ideal Jewish approach the Lord came upon him.” Expounding on this uplifting. However, when he embraced the with God would be illegitimate. In this vein, – is it the exclusive view? In suggesting an story, the Gemara teaches that “one cannot ex- experience and used it to channel his emotions I am reminded of a fabulous quotation I heard alternative perspective to Judaism’s view of perience divine revelation in a depressed state towards God, it became a religiously mean- from R. Moshe Taragin of Yeshivat Har Et- spirituality, the remainder of this article will […] rather, only in a state of simhah.”iii Thus, ingful event. In fact, it was so significant that zion some years ago (though I do not recall analyze a fascinating Gemara on this topic, based on a verse dealing with the value-neu- the Gemara used music as the example to the context): “God is infinite; there must be cite two relevant stories from Tanakh, and tral simhah of music, which ostensibly should teach the necessary preparatory mindset for an infinite number of ways to connect with conclude with an open-ended question. This be defined as simhah she-eino shel mitsvah,iv experiencing divine revelation. Him.” will help to challenge, question and clarify the Gemara teaches the universal principle Along the same lines, there is also an im- Volume IV, Issue 3 www.kolhamevaser.com 17 Kol Hamevaser However, because of the far more pressing Danny Shulman is a senior at YC and considerations of Halakhah, this is wholly un- SSSB majoring in Jewish Studies and Ac- acceptable in the Jewish tradition; Halakhah counting and is a Staff Writer for Kol prevails, even when faced with a competing On Bikinis and Earthquakes Hamevaser. value, such as spirituality. vii Bereshit 27:4. viii Rabbeinu Bahya to Bereshit 27:5; BY: Reuven Rand Because of three [evil] things which pre- Rabbeinu Nissim, Derashot ha-Ran, De- vailed there: idolatry, immorality [gillui i I want to make very clear that I am not con- rashot Sheni va-Hamishi. t was near the end of the Kol arayot], bloodshed. […] Immorality [pre- doning the use of drugs. I am merely analyz- ix Alternatively, a number of commentators Hamevaser Shabbaton in Teaneck, vailed] as it is written: ‘Moreover the ing a theoretical question to better understand explain that Yitshak was offering Esav a merit INew Jersey. The forty students who Lord said: Because the daughters of Zion Judaism. In this vein, spiritual experiences so that he would deserve the blessings. See identified with the magazine or simply felt are haughty, and walk with stretched- triggered by activities such as meditation, lis- the commentaries of Seforno, Abravanel and like going out for the Sabbath were congre- forth necks and wanton eyes, walking tening to or playing music, and exercise are Netsiv. gated in the basement of Congregation Rinat and mincing as they go, and make a tin- all included within the purview of our analy- x In light of the opening story, it must be noted Yisrael for a question and answer session with kling with their feet.’‘Because the sis. that many consider drugs to be forbidden; see, R. Jeremy Wieder, a rosh yeshivah at Yeshiva daughters of Zion are haughty,’ i.e., they ii Shabbat 30b. for example, Iggerot Moshe, Yoreh De’ah iii Ibid. 3:35. Nonetheless, the social reality we are iv Interestingly, the Gemara does call this faced with is one in which people use such simhah shel mitsvah. However, Rabbeinu substances; thus, encouraging the channeling “So why have we moved so far from the Hannanel, in both Shabbat and the parallel of such experiences towards God seems to be sugya in Pesahim 117a, leaves out “shel the best available approach. However, it formulations of our forebears, mitsvah.” Also, Rashi to Pesahim 117a, s.v. seems that the ideal scenario would more “Simhah shel mitsvah,” explains that the closely follow Elisha’s example and use to the extent that divine intervention is mitsvah is one of hashra’at ha-Shekhinah, music, or something of that nature, to achieve which means that the mitsvah is an after-effect an uplifted spiritual state. viewed by many as an impossibility?” of the simhah, and not vice versa. v Rashi to Shabbat 30b, s.v. “Simhah shel mitsvah.” University. R. Wieder was responding to a set used to walk with proud carriage. ‘And vi That being said, it is possible that it is also of prepared questions and brought up a recent wanton eyes,’ i.e., they filled their eyes a genuine, religiously spiritual experience. news article. with kohl. ‘Walking and mincing as they “I just saw in the news that an imam go,’ i.e., they used to walk with the heel blamed the Haiti earthquake on women dress- touching the toe. ‘And make a tinkling ing immodestly.i Does anyone here consider with their feet,’ R. Isaac said: They would this a reasonable position?” take myrrh and balsam and place it in A grand total of zero hands were raised in their shoes and when they came near the response to R. Wieder’s question. young men of Israel they would kick, What if the question had been different? causing the balsam to squirt at them and What if the Sages of the Talmud had been would thus cause the evil desire to enter under fire, rather than an Iranian cleric? Sup- them like an adder’s poison.”iv pose a pulpit rabbi had stood up and posed the Not only does God act, Rabbinic Judaism following question: “I read in the Talmud that claimed to know why He acts. It certainly twenty-four thousand students of Rebbe Akiva claimed to know what He detested, and died for the sin of not sufficiently respecting breaches of sexual propriety were near the top one another.ii Does anyone in this room be- of the list. So how did attributing misfortune lieve such a thing?” Would we raise our hands to corruption and immorality become unac- in support of the Talmud, however unintuitive ceptable? its claim? Why, then, should we so quickly re- The quintessential formulation of God’s re- ject this poor Muslim prayer leader, when he ward for good deeds and punishment of sins says something so similar?iii comes in Moses’s speech to the Hebrews in There appears to be a startling disconnect Deuteronomy 11, part of which is immedi- between the Modern Orthodox worldview and ately recognizable as the “Ve-Hayah im the positions of its predecessors. As demon- shamo’a” chapter of the Shema. In it, Moses strated by the show of hands in response to R. details the repercussions of following the Lord Wieder’s question, Modern Orthodox Jews or rejecting Him. The included promises of are remarkably unwilling to connect acts of peace and prosperity troubled the Talmudic God to actual divine retribution. But earthly Sages, who debated whether God really re- reward and punishment have been prominent wards good deeds on Earth. In Kiddushin 39b, features of all forms of Judaism since its the Sages confront the problems of theodicy miraculous revelation at Sinai. For if there is by claiming that God rewards the righteous in one principle that remains constant and un- the afterlife, rather than on Earth. However, questioned from Genesis to Job, it is this: God this rule is not universally applied; the Gemara acts. God brings floods and famines, Babylo- admits that anyone who sets off to perform a nians and wicked viziers, all to punish His good deed will be protected from unlikely in- people. Furthermore, the Talmud states: juries. Moreover, the Gemara contends that “Why was the first Sanctuary destroyed? people are punished for sinning against God

18 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature when it attempts to justify the death of a man tational difficulty of problems), yet the very longer present to a significant degree in any ited to grant God many of the powers He is as- by claiming that he had idolatrous thoughts. laws of our universe must lead to a solution. sector of modern Jewry, even the most reli- sumed to have. For example, if you follow this Throughout the Gemara’s discussions, in Kid- And though one misplaced stone or unin- gious.”xiii If Orthodoxy takes this even further, approach of Maimonides, the yearly prayer for dushin and elsewhere, one thing is clear: God tended injury during the course of history and rejects the notion of a personal God in God to bring down rain would seem to be an does possess the power to influence events on could ruin the endeavor, God must punish doctrine as well as experience, this, too, would exercise in futility. Earth and He makes use of that power. And, great sins with calamities of similar magni- be a tragedy. viii Maimonides, Guide of the Perplexed II:29. of course, we pray thrice daily for God to heal tudes.ix Despite the difficulties with these two In the Book of Jonah, an ever-present God ix Such a flaw would presumably require a fun- our wounds and bring forth fresh produce approaches, they seem to be the most plausi- asks: “Should I not have mercy upon Nineveh, damental working of the laws of physics, as- from the Earth, which presupposes God’s abil- ble scientific frameworks for divine interfer- that great city?”xiv But how should we react to suming that God has not directly interfered ity to influence the physical world directly. ence.x the modern Ninevehs of New Orleans, Haiti with its laws since the Big Bang. However, a So why have we moved so far from the for- Though clinging to a perspective of the and Islamabad, where God’s mercy simply proponent of this theory might respond that mulations of our forebears, to the extent that universe that is admittedly difficult to recon- was not enough? When the floodwaters there is no upper bound to the number of the- divine intervention is viewed by many as an cile with its physical laws cannot be an easy surged through Pakistan to leave the land des- oretical substructures for universes; hence, impossibility? Much of this divergence can be proposition, the alternative may be a non- olate, perhaps our first duty was to contact our God could view problems and their solutions explained by the decline of the “God of the starter. The moment a stock market crash, an aid agencies and see how we could help those until He produced the works of Shakespeare, Gaps” theology. Early religious people saw earthquake or any personal misfortune can no who were spared. But our second duty, as re- as it were. We may also offer that God’s judg- God’s hand in bolts of lightning and other longer serve as an impetus to reflect upon ligious people, must be to consider why God ment need not be exact and that some wrongs mysterious phenomena. As a modern society one’s actions (to conduct a heshbon ha-nefesh, brings such calamities upon mankind and at- may be righted in the World to Come (as per that has recognized that lightning, like other to use the Hebrew formulation), Judaism will tempt to learn from them. I imagine R. Wieder the Talmud), but this does little to change the “supernatural” events, is merely a natural lose a crucial bridge between religion and would prefer that we learn our lessons from nature of the dilemma. If a more rigorous process, we are understandably wary of re- daily life that has sustained it for centuries. calamities brought about by factionalism and mathematical analysis of the problem were peating the mistakes of disproved fundamen- Concluding a long arc of history, in which the strife rather than tight clothing, and I would possible, I would like to see it. talists. Moreover, modern science leaves very perception of God’s influence on Earth grad- agree with him. But if we add our voices to x A third formulation rests upon the principle little room for outside influence, so how can ually shrank to almost nothing, we will reject the jeers that greeted the poor Iranian prayer of quantum indeterminacy, which contends we attribute natural misfortunes to God? I hashgahah peratit (divine providence) en- leader that dared claim that God may punish that God can influence the incalculable posi- know of two approaches to this question. tirely and thereby expel God from our lives. immodesty, I fear it will come back to haunt tion of elementary particles and thereby influ- The first, advocated by Maimonides, is that It would be an ignoble end to a proud tradition us. For the next time a rabbi tries to attribute ence events on Earth. (This principle is also God does not control nature but does influ- and one that I expect most Orthodox Jews an event like the stock market crash of 2008, invoked in order to justify free will.) I do not ence human minds and can thereby affect who would rather stave off for as long as reason not to a lack of Congressional oversight or the know of any actual physical model for the is in a position to be hurt by earthquakes and permits. overleveraging of Richard S. Fuld, but to the propagation of this influence and therefore to what extent.v However, as the cognitive sci- Modern Orthodox Jews may naturally greed and avarice that characterized men like cannot judge whether it is feasible or not. ences progress in their understanding of the shrink away from talking about divine punish- Bernard L. Madoff, he, too, may be jeered. xi It goes without saying that they would be re- human brain, I expect that this theory will be- ment, because they associate such discussion But the greatest blow will not be to the pulsed by the recent actions of the Westboro preacher, but to a newly godless religion. Baptist Church, which picketed the funerals of fallen soldiers, blaming their deaths on ho- “Modern Orthodox Jews may naturally shrink Reuven Rand is a senior at YC majoring in mosexuality within the military. The distinc- Mathematics and Computer Science. tion between preaching that we as a society away from talking about divine punishment, have sinned and engaging in the verbal abuse of individuals (the biblically proscribed ona’at because they associate such discussion with devarim – see Bava Metsi’a 58b) should be clear. the angry, bigoted statements of men like i“Iranian Cleric Blames Quakes on Promiscu- xii Jack Katzenell, “Rabbi Says Holocaust Vic- ous Women,” BBC News (April 20, 2010), tims were Reincarnations of Sinners,” The In- Jerry Falwell and Pat Robertson.” available at: dependent (August 6, 2000), available at: http://news.bbc.co.uk/2/hi/8631775.stm. http://www.independent.co.uk/news/world/mi iiYevamot 62b. ddle-east/rabbi-says-holocaust-victims-were- come harder to maintain – Artificial Intelli- with the angry, bigoted statements of men like iii I should note that it is possible to construe reincarnations-of-sinners-711547.html. gence may bury itvi,vii The other approach, Jerry Falwell and Pat Robertson.xi When R. R. Wieder’s challenge in an entirely different xiii Haym Soloveitchik, “Rupture and Recon- based in part on Maimonides’ theory of mira- Ovadia Yosef famously proclaimed that the light. He may have objected that the prayer struction: The Transformation of Contempo- cles,viii argues that God knew mankind’s fu- six million victims of the Holocaust were leader’s statement served to reinforce the Iran- rary Orthodoxy,” Tradition 28,4 (1994): ture from the time of Creation and built gilgulim, or reincarnations, of earlier sinners, ian patriarchy by denigrating women and 64-130. earthquakes and similar changes into the Earth many Jews were justifiably outraged.xii blaming them for natural disasters. However, xiv Jonah 4:11. itself (and timed them to go off) in order to Though he was talking about the beloved par- none of the men and women with whom I punish mankind when appropriate. This the- ents and siblings of Jews still living that had talked after the session offered this as their ra- ory must take account of the fact that changes died gruesome deaths, he somehow found it tionale for rejecting the prayer leader, object- propagate themselves. That is, if one man mis- within him to label them the reincarnated ing to his statement on broader grounds. It is places a set of keys, he may miss his plane and thugs, murderers and rapists of previous gen- these grounds that I wish to address. an important meeting. The cancelled meeting erations. But for all of R. Yosef’s insensitivity, ivYoma 9b, Soncino translation. will change the schedules of a dozen other we cannot ignore the Holocaust from a theo- v Maimonides, Guide of the Perplexed III:17. people who will then change others’ lives as logical perspective. For generations, we attrib- vi It should be noted that Judaism may require well. Hence, if God were to cause an earth- uted the tragedies that befell us to our sins and a similar formulation in any case, in order to quake, it would need to be carefully calibrated our Exile to God’s retribution; shall we now protect the notion of free will, so we may well to affect every man on Earth in direct propor- treat the Holocaust as simply a chance of fate? accept Maimonides’ solution in order to kill tion to his merits. This problem is obviously Dr. Haym Soloveitchik claimed that, after the two birds with one divinely foreordained more complex than virtually any studied by Holocaust, “it [is] safe to say that the percep- stone. complexity theorists (who analyze the compu- tion of God as a daily, natural force is no vii Maimonides’ approach also proves too lim-

Volume IV, Issue 3 www.kolhamevaser.com 19 Kol Hamevaser

From Hasidut to “Avatar”

BY: Adam Hertzberg Additionally, one could see the theology of divine assistance, he does not pray to a tree. resembles Hasidut. He says that the Na’vi the Na’vi as more similar to paganism. He prays, almost sacramentally, through a philosophy “is a bit of pantheism, a bit of na- n the film “Avatar,” written and directed Throughout the film, the characters often say tree to the deity.”v ture mysticism and a surprising dash of by James Cameron, we are introduced to that they are acting for the sake of Eywah “Avatar’s” pantheistic elements have monotheism, as well. In other words, it’s Ia species of humanoids called Na’vi who and pray to Eywah with the hope of efficacy. been the talk of many media in the last year. Kabbalah, as filtered through the Hasidism inhabit the planet Pandora. We are intro- According to the principles of pantheism, Ross Douthat of The New York Times says, of the 19th century and the neo-Hasidism of duced to them through the eyes of avatars, however, it seems that prayer should not be “‘Avatar’ is Cameron’s long apologia for the 20th and 21st.”xiii which have human minds but are contained efficacious, for the course of life is just the pantheism – a faith that equates God with There has been much uncertainty as to the in Na’vi bodies. The avatars are sent to Pan- Nature.”vi Milliner, on the other hand, points nature of the theology of Jewish mysticism, dora by a company looking to mine a mineral out that there is more theism in the movie and specifically of Hasidut, stemming from called “unobtanium” and are instructed to in- than Douthat gives it credit for. He notes that the fact that Hasidic literature can be read in filtrate the Omaticaya tribe of Na’vi to learn the deity, Eywah, does seem to intervene in different ways. While some understand it to about their lifestyle, as well as to instruct the end.vii However, one could posit that the express a pantheistic theology, others view it them in the ways of humans and teach them divine intervention was naturalistic, just the as panentheistic material. For instance, there the English language as well as human cul- history of the world unfolding, consistent is a parable found in the Degel Mahaneh ture. Through the lens of one avatar, Jake with pantheism. Efrayim, written by the Hasidic master R. Sully, who becomes ensconced in the habitat Another journalist, Tam Hunt, on the Moshe Hayyim Efrayim of Sudilkov, that al- of these creatures, the audience learns much other hand, maintains that the religion de- lows for both possible readings of Hasidut.xiv about the culture, lifestyle and religion of the picted in “Avatar” is more of a panentheistic The parable is about a king who sets up his Na’vi. When watching the film, one familiar religion. As he defines it, “Panentheism palace in such a way that there are many bar- with Hasidic ideas cannot help but see the holds that the universe is within God but not riers one needs to pass in order to see him, similarities between the philosophical under- identical with God.”viii This is to say that the and behind each barrier there are scattered pinnings of the religion of the Na’vi and world exists within God, but God’s existence treasures. Some people are immediately de- mystical strains of Judaism, especially is not limited to the world. He understands terred by the barriers. Others pass a number Hasidut.i As R. Benjamin Blech, a Professor Eywah in “Avatar” as a network of energy of barriers, collect some treasure and then re- of Talmud at Yeshiva University and author inhabiting the world that the Na’vi believe turn to where they came from. But the son of of a number of books, put it, “I had the feel- they can access. Hunt sees Eywah as an al- the king, who desires to see his father, will ing that if Cameron never went to Hebrew lusion to Hinduism and its belief in the di- pass through all of the barriers in order to do school he surely had to discuss his work with vine entity, called “Brahman,” which, in his so. So, too, God exists in this world, as if be- a rabbi. The connections with Torah, words, “is the source of all things.” As a re- yond a number of barriers that block access Midrash, and Hebrew words are just too fre- sult of the similarity between Eywah and to Him. Some will not even attempt to see quent and striking to be accidental.”ii What Brahman, Hunt theorizes that the Na’vi the- Him; others will attempt, but will be dis- is most striking is the resemblance between natural world of God unfolding; God cannot ology is in fact panentheistic, just like Hin- tracted by everything else in this world and their respective theological beliefs as well as intervene in world affairs and disrupt the duism. He said, “‘Avatar’ does not really lose sight of Him. But he who is truly God’s their connection with the natural world. progress of nature, for God is one with na- describe pantheism; rather, it describes a pa- son desires to see Him, so he will do what- One of the most pervasive themes in the ture. nentheistic way of life, made very real for its ever it takes to do so. It is clear that this para- movie is the connection between the Na’vi Still, there is a scene in the movie that and their deity, Eywah. As one of the main seems to suggest that the theology of the “The question as to whether Hasidut is a characters explains, Eywah is “their deity, Na’vi is most similar to pantheism. Towards their goddess made up of all living things. the end of the film, Jake Sully, as an avatar, pantheistic or panentheistic philosophy is similar Everything they know.” Their theology ap- is preparing for a battle between the humans pears to be one of pantheism. According to and the Na’vi. He realizes how desperate the to the debate over the nature of the theology the Oxford English Dictionary, “pantheism” situation of the Na’vi is and goes to pray at is defined as “the belief or doctrine that God the Tree of Souls, the central place of wor- found in Avatar.” and the Universe are identical; the doctrine ship for the Na’vi. As he finishes his prayer, people due to the actual physical connections ble emphasizes the extreme immanence of that God is everything and everything is imploring Eywah to help them, Neytiri, the Na’vi enjoy with Eywah.”ix God in this world. It is not entirely clear, God.”iii This philosophy believes that God Jake’s Na’vi mate in the world of Pandora, The current pope, Benedict XVI, was though, whether the parable implies that God and the world are one, that God does not approaches him and tells him that the will of quoted as referring to the film, not as panthe- only exists in this world, or, on the other exist outside this world. Eywah will happen regardless. She says, istic or panentheistic, but as portraying “neo- hand, that God exists in this world but be- However, there are at least two character- “Our Great Mother does not take sides. She paganism,” warning against turning nature yond as well. What is certain, however, is istics of their faith that would indicate that protects only the balance of life.” This is like into a “new divinty.”x Likewise, John Pod- that God can be found in the physical world, the Na’vi may not believe in pantheism. Baruch Spinoza’s pantheism, according to horetz of The Weekly Standard criticized the whether in the model of pantheism or of pa- Firstly, in general, pantheism is not limited which the events of nature are just a mani- religion of the Na’vi as “mindless worship” nentheism. to just living things. It usually includes the festation of God unfolding. As Matthew J. and “pagan rituals.”xi R. Blech, in his article, The question as to whether Hasidut is a belief that everything is God, including inan- Milliner of the Witherspoon Institute,iv a calls the Na’vi “pagans” as well.xii pantheistic or panentheistic philosophy is imate objects. The Na’vi practice a more nat- graduate student studying Art History at Where does Hasidut fall in this picture? similar to the debate over the nature of the uralistic form of pantheism, believing, Princeton University, puts it, “When the Jay Michaelson, of The Huffington Post, be- theology found in “Avatar.” While the pre- namely, that God consists of all living things. film’s main character, Jake Sully, implores lieves that the religion portrayed in the film vailing opinion is that the theology of the

20 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature Na’vi is pantheistic, or possibly pagan, there scholar of Jewish mysticism and Hasidut, “Avatar.” vii Milliner, “Avatar and its Conservative are those who maintain that it follows more understands the connection between God and What can be seen from this discussion is Critics.” of a panentheistic philosophy. On the other this world to be a much deeper one, more a close resemblance in theological outlook viii Tam Hunt, “‘Avatar,’ Blue Skin and the between the culture set forth in the movie Ground of Being,” NoozHawk (January 16, “Avatar” and the philosophy of mystical Ju- 2010), available at: “This accordingly, yields a strong attentive- daism, and specifically Hasidut. They are http://www.noozhawk.com/local_news/arti- ness to the creations of God and the environ- similar in their theological outlook. Both cle/011610_tam_hunt/. present a strong theology of divine imma- ix Ibid. ment in which one finds. In this way, Green nence and dance between the lines of panthe- x “Vatican Critical of Avatar’s spiritual mes- ism and panentheism, stressing a strong sage,” CBC News (January 12, 2010), avail- portrays Hasidut as an eco-friendly religion, connection to nature due to its divine quality able at: and, as a result, according value to nature http://www.cbc.ca/arts/film/story/2010/01/1 very similar to the Na’ vi religion in Avatar.” and life in this world. 2/avatar-vatican.html. xi John Podhoretz, “Avatarocious,” The hand, most consider Hasidut to be more similar to the theology of the Na’vi. He says, Adam Hertzberg received his B.A. in Phi- Weekly Standard (December 28, 2009), likely a panenthesitic ideology, due to the “The understanding that God is the inner- losophy from YC and is currently studying available at: http://weeklystandard.com/Con- fact that a strictly pantheistic philosophy is most reality of all that is, and that God and for semikhah at RIETS, as well as for an tent/Public/Articles/000/000/017/350fozta.as religiously troubling, but, at the same time, the universe are related not primarily as Cre- M.A. in Jewish Philosophy at BRGS. p?pg=1. there are those who assert that it comes ator and creature, but as a deep structure and xii Blech, “Avatar and the Jews.” closer to pantheism. As such, Hasidut and surface, is key to the Judaism of the xiii Jay Michaelson, “The Meaning of Avatar: Na’vi theology are similar in that they both future.”xvi Furthermore, he thinks that Kab- Everything is God (A Response to Ross flirt between the lines of pantheism and pa- balah and Hasidut provide that connection. Douthat and Other Naysayers of ‘Panthe- nentheism, while possibly finding them- He notes that Kabbalah and Hasidut have be- i Mystical Judaism refers to the general cat- ism’),” The Huffington Post (December 22, selves on different sides of the spectrum. come more appealing in recent years, for egory of Judaism that deals with more mys- 2009), available at: What follows from a philosophy of pan- people have become more environmentally tical ideas, including Kaballah. Hasidut http://www.huffingtonpost.com/jay-michael- theism or panentheism, for the Na’vi, is a conscious in the last few decades and are refers to the specific ideology of mystical Ju- son/the-meaning-of-avatar- strong connection with nature. The Na’vi looking for a religious basis for their new- daism that was founded by the Ba’al Shem eve_b_400912.html. view their planet Pandora as one network of found conscientiousness. Green discusses Tov and his followers. Jay Michaelson is a columnist, activist and energy flowing through all forms of life, and the process of Creation as God transfusing ii Benjamin Blech, “Avatar and the Jews,” recent professor at Boston University’s law their deity, Eywah, is, as one of the humans Himself into his creations. He speaks of the Aish (February 6, 2010), available at: school. studying them puts it, the “network of energy letters of the Tetragrammaton transforming http://www.aish.com/j/as/83524437.html. xiv Based on a classroom discussion with Dr. that flows through all living things.” The Jonathan Dauber, Professor of Jewish Philos- Na’vi care very much about all of the crea- “As such, Hasidut and Na’ vi theology are ophy at Yeshiva University (Spring 2010). tures of the forest and are described by the xv Elliot R. Wolfson, “Mirror of Nature Re- humans as having a “deep connection” with similar in that they flirt between the lines of flected in the Symbolism of Medieval Kab- them. They live in harmony with the ani- balah,” in Hava Tirosh-Samuelson (ed.), mals and vegetation of the forest, trying not pantheism and panentheism, while possibly Judaism and Ecology: Created World and to disturb the equilibrium of nature. At one Revealed World (Cambridge, MA: Harvard point during his training, Jake Sully must kill finding themselves on different sides of the University Press, 2002), pp. 305-331. one of the animals in the forest. He prefaces xvi Arthur Green, “A Kabbalah for the Envi- his action by saying to the animal, “I see you spectrum.” ronmental Age,” in Judaism and Ecology: and thank you. Your spirit belongs to Created World and Revealed World, pp. 3- Ewyah.” Here, he acknowledges the eternal into the word “havayah” (“being”), or God iii “Pantheism,” Oxford English Dictionary, 15. connection of all living things through becoming the beings that He formed. In this available at: http://en.wikipedia.org/wiki/ xvii Ibid. Ewyah and therefore thanks the being that he way, Green believes that Kabbalah and Pantheism#cite_ref-0. is killing in recognition that although the Hasidut represent the idea that this world is iv “The Witherspoon Institute is an independ- body will be no longer, the spirit will remain divine and contains God in it. This, accord- ent research center that works to enhance as part of the network of energy. This con- ingly, leads to a strong attentiveness to one’s public understanding of the moral founda- scientiousness fosters an extremely environ- environment, which is the manifestation of tions of free and democratic societies. Lo- mentalist society. God in this world. Although Man is a higher cated in Princeton, New Jersey, the Institute While Hasidut has similar notions of a form of being than all other creations, each promotes the application of fundamental connection to nature, it differs in its overall creature embodies the life-energy and hence principles of republican government and or- philosophy. Elliot R. Wolfson, the Abraham the presence of the One, and even though dered liberty to contemporary problems Lieberman Professor of Hebrew and Judaic other creations are at Man’s disposal to use, through a variety of research and educational Studies at New York University, describes “we still seek a life of harmony and balance ventures.” Source: http://www.winst.org Kabbalah and Hasidut as belief systems that with them.”xvii Hasidut represents the idea of /index.php. understand this world as mirroring the world God’s manifestation in this world. This v Matthew J. Milliner, “Avatar and its Con- of the Divine, in a Platonic type of way.xv world is divine and contains God in it. This, servative Critics,” Public Discourse (January Hence, while such a theology does not as- accordingly, yields a strong attentiveness to 12, 2010), available at: http://www.thepub- cribe any divinity to this world, per se, it es- the creations of God and the environment in licdiscourse.com/2010/01/1095. tablishes that this world is created as a model which one finds oneself. In this way, Green viRoss Douthat, “Heaven and Nature,” The of the divine world. portrays Hasidut as an eco-friendly belief New York Times (December 21, 2009), avail- However, Arthur Green, an educator and system, very similar to the Na’vi religion in able at: http://www.nytimes.com/2009/ 12/21/opinion/21douthat1.html?_r=1. Volume IV, Issue 3 www.kolhamevaser.com 21 Kol Hamevaser

Korbanot, Kapparot, and What Keeps Us Compassionate

BY: Kaitlyn Respler force an ox and a donkey to thresh together.x possible for him suddenly to discontinue Kippur this year, Israel’s Society for the Pre- Ibn Ezra comments that the reason we do not everything to which he has been accus- vention of Cruelty to Animals (SPCA) began owards the beginning of our early allow an ox and a donkey to thresh together is tomed.”xiv In order to keep the faith of the its annual outcry against this traditional prac- childhood education, we were probably because it will be unfair to the donkey, which people and allow them to serve a new deity tice. R. Shlomo Aviner, head of Jerusalem’s Ttaught the important halakhah of mak- is visibly weaker than the ox.xi Even with re- with some semblance of convention, God right-wing Yeshivat Ateret Yerushalayim and ing sure our pets are fed before sitting down spect to Hilkhot Shabbat, we are lenient when commanded sacrificial worship but set severe community rabbi of Beit El, joined the SPCA’s to a meal ourselves. As a kindergartener, I was it comes to taking care of animals.xii In short, limitations so that the people would remain cause this year and even went so far as to sup- faithful to Him. According to Rambam, wor- ply the movement with a religious declaration ship based on korbanot is not a le-ka-tehillah against the practice of using chickens for kap- "[T]he many laws mentioned here are all (ideal) situation, and it will not be necessary parot. The article reported R. Aviner as stating, when the Jewish People are less heavily influ- “Because this is not a binding obligation but a catered to the needs, emotional and physical, enced by the practices of other religions. The custom, in light of problems related to kashrut Midrash in Vayikra Rabbah supports such an and the suffering of animals, and given the idea, claiming that in the future, all sacrifices, edicts of the aforementioned rabbis, a recom- of the animals involved" besides for the thanksgiving sacrifice, will be mendation must be made to favor performing abandoned.xv R. Avraham Yitshak ha-Kohen kaparot through money, by performing the extremely makpid (strict) on this halakhah and the many laws mentioned here are all catered Kook takes an approach similar to that of great mitzvah of providing for the needy.” always made sure to sprinkle a few flecks of to the needs, emotional and physical, of the Rambam and the Midrash in his commentary Besides for R. Aviner, many other rabbis goldfish food into my fish tank before having animals involved. on the siddur, Olat Re’iyyah, stating that in the have written against this practice of kap- dinner. When I was a few years older, and Rahamanut, however, seems to be lacking days of Mashiah, there will no longer be ani- parot. R. Yosef Karo writes about kapparot slightly wiser, I began to contemplate the ex- when it comes to the ritual sacrificial practices mal sacrifice but only sacrifices of wheat or that “yesh limnoa ha-minhag” – “it is better to treme sensitivity that the Torah displays to- of the Beit ha-Mikdash. The entire idea of ko- wine.xvi He also believes that it is ideal to prevent this practice.”xx He also quotes from wards animals, besides for the elementary rbanot (sacrifices) seems to be in direct oppo- maintain a vegetarian diet, again reflecting his Ramban and Rashba, who both completely op- example I remember from kindergarten, for sition to the sensitivity towards animals that Judaism prides itself on the nation-wide feel- the Torah expresses in other instances. Be- ing of rahamanut (pity) that exists amongst sides for the overarching idea of killing inno- our people.i cent animals as a means of serving God, the "[S]ensitivity... is a necessary attribute for a Our halakhic system reflects this Jewish actual practices carried out before offering the character trait and embodies the Torah’s sen- animal seem to be extraneously quality leader of the Jewish People, for an in- sitivity to animals. For instance, the Torah inhumane. The korban was slaughtered ac- promises long life to whoever shoos away the cording to the laws of shehitah (ritual slaugh- dividual who cares for animals with sensitiv- mother bird before taking her eggs or chicks ter), but the blood was then extracted and from her nest so that the mother bird does not sprinkled on the Mizbeah (Altar). Following ity will act similarly towards his fellow man" have to painfully witness her children being the sprinkling, the remaining blood was taken away from her.ii We are also forbidden poured out at the base of the Mizbeah, and the to eat a limb from an animal without killing it animal was then skinned and cut up before sensitivity towards animals.xvii pose the custom.xxi Ramban apparently de- first.iii This halakhah is regarded with such being offered. The steps taken after killing the Similar to sacrifices, the practice of mod- clared the practice of kapparot prohibited gravity that it is not only included in our long animal seem to be overly insensitive and with- ern-day kapparot, of transferring our sins onto because it resembles darkhei ha-Emori, Gen- list of 613 mitsvot from the Torah, but it is also out apparent significance to justify them. a chicken, has a similar tinge of tile practices, even if it is not actual idol wor- counted among the sheva mitsvot Benei Noah Rambam addresses the idea of future kor- inhumanity. Kapparot are believed to help ship. While the Tur quotes Ramban’s (seven Noahide laws).iv Even our ritual banot in Guide for the Perplexed.xiii He first achieve repentance for our sins before being opinion,xxiii we do not have the original source slaughter laws force us to check the knife used notes the conceptual difference between two judged on Yom Kippur. By transferring our the works of Ramban available today. How- in order to guarantee that it is as sharp as pos- types of service of God: prayer and sacrifice. sins onto an animal and then slaughtering it, ever, we do still have Rashba’s comments on sible so that it will cause immediate death and While prayer is encouraged in every facet of we are absolving ourselves of sin in the hopes kapparot.xxiii He explains the process of the the animal will feel as little pain as possible.v life and for every single person, sacrificial of being guaranteed a sweet, healthy New custom, which involves swinging a rooster The Mishnah in Hullin goes as far as to name worship is limited to the Kohanim in the Beit Year. Many rabbis have spoken out against over a young boy’s head, beheading the bird, all the types of knives and saws that cannot be ha-Mikdash and to specific times and pur- the pre-Yom Kippur practice of waving chick- and then hanging its head over the doorway as used because they cause a lag between the poses. According to Rambam, God com- ens over our heads and then watching as they a sign that the practice was completed. Rashba time the knife cuts the animal’s neck and the declares this darkhei ha-Emori because of its time the animal dies.vi We are also com- traces of superstition and claims that he suc- manded not to kill a parent animal and its child cessfully had the minhag eradicated in his city. on the same day.vii Rambam explains that this "The entire idea of korbanot (sacrifices) However, he adds that since Hakhmei Ashke- is prohibited because naz (the Torah scholars of Ashkenaz) practiced “the pain of animals under such circum- seems to be in direct opposition to the sensi- and endorsed this minhag, he would refrain stances is very great. There is no differ- from declaring the shehitah of the rooster to ence in this case between the pain of tivity towards animals that the Torah ex- be invalid. people and the pain of other living beings, The practice of kapparot, which has less since the love and the tenderness of the presses in other instances" halakhic significance since it is merely a min- mother for her young ones is not pro- hag and can be performed in more than one duced by reasoning, but by feeling, and way, calls for some kind of reform. In my this faculty exists not only in people but manded that we bring korbanot to serve Him are slaughtered. There has been a proposition opinion, a practice which is so inhumane and in most living things.”viii because when we were taken out of Egypt, we to revert back to the older practice of using does not have strong roots in halakhic litera- Even when it comes to harvesting our were entrenched in a culture that was centered money for kapparot instead of chickens as the ture does not need to take place. Although fields, we are given strict commandments on around the sacrificial worship of pagan gods. object that accepts our sins.xviii doing kapparot with money instead of a the proper way to treat the animals working He explains that “[i]t is, namely, impossible to The most recent example of outrage over chicken does not give that same warm and for us. We are commanded not to muzzle an go suddenly from one extreme to the other: it kapparot was reported in the Haaretz newspa- fuzzy feeling that is experienced when one ox as it threshes,ix and we are instructed not to is therefore according to the nature of man im- per just a few weeks ago.xix Right before Yom transfers his sins onto something else, the

22 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature merit from giving tsedakah would seem to compensate for that missing feeling, especially right before entering the Day of Judgment. Creation and Evolution: Toward a Methodology of This type of extreme sensitivity to animals is not a simple matter that should be disre- garded. We know that when Eliezer, Avra- Addressing Challenges to Faith ham’s servant, was choosing a suitable mate BY: Ariel Caplan lieve it to be so. For example, the Israeli for Yitshak, the attribute of Rivkah that caught zealots who banned yogurt featuring pictures Attitude 1: Rejectionism his attention most was her extreme awareness “The conflict between ‘religion’ and ‘evolu- of dinosaurs (which they assume cannot have The two approaches outlined in this sec- of the needs of his camels and the fact that she tion’ has outlived its usefulness and it is existed, despite modern scientific claims)iii tion are, in a sense, at opposite ends of the drew water for them in addition to drawing high time it was allowed a quiet demise. [… presumably still take their medications as pre- spectrum, though they both take one histori- water for him. Furthermore, Shemot Rabbah ] We must learn to lose our fear of evolu- scribed by doctors. However, the educational cal reconstruction as true and find a way to comments that Ya’akov Avinu, Moshe tion.”i issue is more severe, particularly for anyone invalidate the other. Rabbeinu and David ha-Melekh developed their effective leadership traits by being shep- who believes in serious engagement with both The first approach, offered by R. Avigdor herds.xiv It seems that shepherding develops he acceptance of evolution as the best Torah and secular studies. Unless we create Miller in several books, accepts the Torah as feelings of sensitivity for other creatures. This explanation for the diversification of is a necessary attribute for a quality leader of Tbiological beings has been hotly de- the Jewish People, for an individual who cares bated, in terms of both fact and educational “Unless we create a science-free enclave, we for animals with sensitivity will act similarly practice, since the publication of Charles Dar- towards his fellow man. It seems that the idea win’s The Origin of Species in 1859. In the cannot shield our children from evolution, nor of rahamanut that my kindergarten teacher United States, the war continues in personal, had been trying to instill in my classmates and do we necessarily want to do so.” communal, and legal settings. While rational me was not just a simple message to teach young children, but a lesson that we should all arguments are often advanced, the underlying a science-free enclave, we cannot shield our literal truth and rejects as false any apparent internalize and channel towards planting the motivation behind the arguments is clear: children from evolution, nor do we necessar- contradiction thereto. In rancorous rhetorical seeds of leadership within ourselves as indi- those opposing the acceptance and teaching ily want to do so. Hiding the Torah’s Creation style, R. Miller spends one chapter of Sing, viduals and as a nation. of evolution have almost invariably con- narrative is an obvious impossibility. So we You Righteous dismantling the scientific es- cluded that it is false because it contradicts must tackle the contradiction of histories tablishment and portraying scientists as a Kaitlyn Respler is a junior at SCW major- the Creation story offered by the Torah, the head-on. group characterized by an “effort to ignore the ing in Biochemistry and is a Staff Writer for fundamental source of religious insight on the How this is to be done is a serious ques- Creator.”vi Capitalizing on cases where sci- Kol Hamevaser. topic of the origins of life for the most pow- tion, and it is one which extends far beyond entists committed crimes, R. Miller insists erful and populous religions in the country. the local issue. Each of us deals with various that scientists “disbelieve in Free Will and the The believing Jew cannot close his or her challenges to our faith: the Orthodox biologist concomitant concept of right and wrong.”vii iYevamot 79a. eyes and ears to the issue, for at least two rea- worries about evolution and the post-Flood In the following chapter, R. Miller objects to iiDevarim 22:6-7, as well as Rambam’s expla- sons. One is practical. Namely, evolution is presence of flora and fauna in the Americas scientific methods of dating the universe and nation in Guide for the Perplexed III:48. prevalent in many parts of daily life. Anyone and Australia; the frum physicist is troubled the fossils which have been found. He also iiiBereshit 9:4. who has taken antibiotics for a ten-day period, by the Big Bang Theory and mechanistic de- points to highly-trumpeted scientific evidence ivSanhedrin 56a. received an annual flu shot, or interacted with terminism; the religious textually-adept and which was later found to be questionable or v Hullin 9a. a domesticated or selectively bred animal or academically-inclined literati fret over Bibli- even falsified. R. Miller concludes that “evo- vi Ibid. 1:2. plant has encountered firsthand the products cal Criticism; the historian wonders about the lution has become a religion” accepted to ex- viiVayikra 22:28. of evolution. Any attempt to reject evolution- lack of evidence for specific biblical events; cuse refusing “to acknowledge the open viiiGuide for the Perplexed ibid. ixDevarim 25:4. ary theory must either explain the emergence the humanist will be torn by the classic ques- evidence that the Creator made the Uni- x Ibid. 22:10. of new forms of life in some other way or else tion of why bad things happen to good peo- verse.”viii As proof against evolution, R. xi Ibn Ezra’s commentary to ibid. risk undermining much of modern medicine ple; etc.iv This obviously constitutes no more Miller notes the existence of biological sys- xii Shabbat 128b. and agriculture.ii than a partial list, but it reflects an uncomfort- tems that seem irreducibly complex and could xiiiGuide for the Perplexed III:32. The second consideration is educational. able truth that we must acknowledge for the not have evolved through random mutations. xivIbid. In the current educational model of yeshivah benefit of our own spiritual health: religious Hence, R. Miller confidently asserts, “Just as xv Vayikra Rabbah 9:7. day schools, students are taught the story of belief does not come easily, and many objec- the teachings of Aristotle, which formerly xvi R. Avraham Yitshak ha-Kohen Kook, Olat Creation at a young age, generally according tions can be raised against the fundamentals were considered the acme of scientific knowl- Re’iyyah (Jerusalem: Mossad Harav Kook, to a strictly literal reading of the Torah, per- of our faith. Since challenges to faith are so edge, have been revealed as worthless, so will 1962), p. 492. xviiIdem, “Hazon ha-Tsimhonut ve-ha- haps with some slight additions from numerous, it is essential to develop a method- the theories of evolution and of the age of the Shalom,” chapter 3. Midrashim. Simultaneously, they are sur- ology for handling questions. Therefore, I world someday be revealed as rubbish.”ix xviiiMishnah Berurah, Orah Hayyim 605. rounded by museums and media which as- would like to survey the responses that the R. Miller’s declarations are more than xixYair Ettinger, “Leading Rabbi Joins Animal sume that the universe is billions of years old, Jewish world has developed to the problem questionable. Regarding his accusations of Rights Group’s Campaign Against Kaparot,” and that all beings stem from lower life of evolution and Creation and, through this the un-Godliness of the scientific community, Haaretz (September 9, 2010), available at: forms; these ideas are eventually presented as analysis, bring to light fruitful points of con- we may cite a 2007 poll indicating that among http://www.haaretz.com/news/national/lead- facts in high school Biology classes, if not templation that can be used in other situa- natural scientists, 33% believe in a higher ing-rabbi-joins-animal-rights-group-s- earlier. The contradiction between the com- tions, whether we find the answers satisfying power.x While atheists and agnostics domi- campaign-against-kaparot-1.313459. peting histories is given at best scant atten- in the local context or not. To that end, I have nate, believers certainly form a significant xxShulhan Arukh, Orah Hayyim 605. v xxiBeit Yosef to Tur, Orah Hayyim 605. tion; at worst, it is ignored entirely. Students selected a representative sample, each repre- percentage of the scientific community. Re- xxiiTur, Orah Hayyim 605. often walk away either rejecting a fundamen- senting a category of responses that are of- garding his objections to the methods used, it xxiiiTeshuvot ha-Rashba, responsum 395. tal unifying theme in Biology or, incompara- fered, so as to clarify the overall picture that is difficult to see anything more than xxivShemot Rabbah 2:2. bly worse, losing respect for Torah as a source emerges. I can only hope that the principles overzealous rhetoric in R. Miller’s arguments. of any sort of truth. developed herein will aid the reader in devel- As for the lack of evidence, we may well note The first issue is, I believe, less pressing, oping his or her own methodology for per- that new studies have brought the ball firmly as realistically one can act as if something is sonal, interpersonal, parental, and educational into evolution’s court. Modern molecular bi- true, even if he or she does not actually be- use. ology techniques have shown that organisms

Volume IV, Issue 3 www.kolhamevaser.com 23 Kol Hamevaser can be hierarchically classified based on both lution, I can tell you without fear of contra- Midrashim explicitly reference a time before Man of Faith: coding and non-coding sections of DNA in a diction that it has not a shred of evidence to the six days of Creation. Bereshit Rabbah “I have never been seriously troubled by manner consistent with evolutionary theory. support it.” However, there is a unique ele- cites R. Yehudah bar Simon’s assertion that the problem of the Biblical doctrine of Other techniques, new and old, have similarly ment introduced in the Rebbe’s treatment. there was a time before the first day, as well creation vis-à-vis the scientific story of been brought to bear to provide ever-stronger Noting that evidence for evolution is based on as R. Abbahu’s extension that God created evolution at both the cosmic and organic evidence for evolution.xi extrapolation (not interpolation) from a brief and destroyed worlds during that period.xxi levels, nor have I been perturbed by the All this said, perhaps the greatest objection (on an evolutionary time-scale) period of ob- We also find R. Simon bar Marta’s reference confrontation of the mechanistic inter- to R. Miller’s approach is that it makes Torah servation and ignores potential external influ- to “the dating of the world” going back to the pretation of the human mind with the seem ridiculous and outdated. As more evi- ences, the Rebbe argues that, on scientific sixth day of Creation and “another dating sys- Biblical spiritual concept of man. I have dence is adduced, adherents of R. Miller’s po- grounds, there are fundamental problems with tem” for that which came before it.xxii Later, not been perplexed by the impossibility sition must seriously question whether the theory. The Rebbe also offers two expla- in the Rishonic period, we find Ramban’s of fitting the mystery of revelation into sticking to their guns on this issue might be nations for the existence of fossils: either they comments to Bereshit 1:3, where he first in- the framework of historical empiricism. at best unproductive, and at worst a hillul were formed recently in unknown extreme dicates that the world was created in six literal Moreover, I have not even been troubled Hashem (desecration of God’s Name). circumstances, or “G-d created ready fossils days, but then states that the days represent by the theories of Biblical criticism […] The opposite approach is taken by RIETS […] without any evolutionary process.” An- Kabbalistic Sefirot.xxiii Another source, the However, while theoretical oppositions Rosh Yeshivah R. Jeremy Wieder in a lecture ticipating the question of why God would Otsar ha-Hayyim of R. Yitshak de-min Akko, and dichotomies have never tormented entitled, “Non-Literal Interpretation of Scrip- bother creating fossils, the Rebbe counters implies a calculation approximating the age my thoughts, I could not shake off the ture in the Jewish Tradition.”xii R. Wieder that “The question, Why create a fossil? is no of the universe at over fifteen billion years.xxiv disquieting feeling that the practical role states that we can accept the Torah’s presen- more valid than the question, Why create an Somewhat recently, there is the Derush Or of the man of faith within modern soci- tation of Creation as non-historical truth, atom?” ha-Hayyim by R. Yisrael Lifschitz (author of ety is a very difficult […] one.”xxvii meaning that it is meant to convey moral les- Certainly, the Rebbe is unwilling to accept Tif’eret Yisraelxxv), which draws upon many Here, the Rav lists evolution among vari- sons rather than a factual account of the ori- the consensus of the scientific community. of these sources and, citing fossil evidence, ous challenges to faith which do not bother gins of the world. Of course, without proper Significantly, however, he does not malign concludes that the Kabbalistic approach of an him. Clearly, the Rav felt that evolution is not backing in intellectual Jewish history, this scientists or accuse them of immoral motiva- extended Creation has been vindicated. a bothersome problem. Generally, the Rav view would be unacceptable. However, R. tions. In fact, he indicates respect for the sci- Two problems, though not devastating, seems to have grouped evolution with other Wieder does provide such support in the form entific method and acknowledges that present themselves regarding this approach. philosophical challenges to faith and con- of several comments from the Geonic and “[s]cience cannot operate except by accepting The first is that it relies heavily on one Kab- signed them all to a back burner. What must Rishonic periods, including citations from R. certain working theories or hypotheses, even balistic opinion and a small selection of vague be explained, however, is why he did so. Sa’adya Ga’on’s Emunot ve-De’ot,xiii Ram- if they cannot be verified.” Even his objec- Midrashim, which is a most unusual approach The first explanation I have seen, parallel- bam’s Moreh ha-Nevukhim,xiv and a teshuvah tions work within the framework of science. to understanding Tanakh. The second is that ing the work of Stephen Jay Gould, claims of Rashba.xv Each source establishes that its Hence, the Rebbe’s approach is best de- the theories advanced by this group are often that the various issues mentioned in The author would be willing to explain verses scribed as an attempt to accept the literal un- marked by either bad science, bad theology, Lonely Man of Faith are not problematic for non-literally to accord with modern knowl- derstanding of the Torah and, while accepting or both. Without getting into specifics, cer- the Rav because they are abstract and philo- edge or observations if the new explanation the scientific evidence as valid, revise its in- tain approaches seem strained at best, and un- sophical rather than practical.xxviii In the case would not contradict Halakhah or fundamen- terpretation to match the Torah view.xix faithful to one or both sides at worst. of evolution and Creation, no practical con- tals of faith.xvi The Rebbe’s reasoning is questionable. As tradiction exists, since science is a method of R. Wieder’s interpretation and application mentioned above, the last half-century has Attitude 3: Separation of Spheres empirical analysis of reality while religion of sources leaves much room for argument. seen abundant new evidence for evolution. This section and the next constitute two in- teaches us about God’s interaction with the The major problem is that the sources cited As for the Rebbe’s point regarding fossils, we terpretations of a pair of statements by R. world and the purpose of Creation. Hence, refer to non-literal interpretation of verses, might easily respond that the fossil record is Joseph B. Soloveitchik, so we will begin by the two represent separate spheres which need not outright rejection of verses as telling a too complex to have been produced by a citing both, to allow the reader to draw his or not interact or be reconciled. story that never happened. For example, small set of cataclysmic events, and the ques- her own conclusions. The first, concerning The problem with this attitude is articu- Rambam makes it clear that the question is tion of why God would create a fossil is in- evolution alone, appears in The Emergence of lated beautifully by Dr. Carl Feit, if perhaps whether to interpret verses literally or as al- deed valid. While the existence of an atom is Ethical Man: unintentionally: lusions to the real truth, similar to the inter- logical, representing part of the complexity of “Indeed, one of the most annoying sci- “The notion that Torah and science are pretation of anthropomorphisms as the world, fossils are marks of history, which entific facts which the modern homo re- entirely distinct enterprises is only true metaphorical. This is a far cry from assuming would seem to be meaningless if they were to ligiosus encounters and tries vainly to on a superficial level. In fact, the Torah that a story is told for pedagogic purposes but represent a history that never happened. harmonize with his belief is the so-called does recognize the validity and impor- is not, in any sense, a reflection of history. The second approach is advanced by a set theory of evolution. In our daily jargon, tance of the kind of empirical evidence The jump is not completely illogical, but the of scientists who differ in their exact formu- we call this antinomy ‘evolution versus required by scientific methodology […] hiddush (innovation) entailed in going this far lations but are united in their overall stance creation.’ The phrase does not exactly re- Halakhah takes into account the results is readily apparent.xvii that the Torah does not contradict scientific flect the crux of the controversy, for the of empirical evidence as a means of de- theories regarding the age of the universe or question does not revolve around divine termining truth.”xxix Attitude 2: Revisionism the origin of species. Based on the sources creation and mechanistic evolution as Dr. Feit cites sources within Hazal to This section, like the last, will outline two mentioned above (regarding R. Wieder’s ap- such. We could find a solution of some prove his point, but it seems relatively approaches that are opposite in direction. The proach) which address the issue of non-literal kind to this controversy. What in fact is straightforward: if the Torah tells me one common denominator is that each explana- interpretation of verses, this group explains theoretically irreconcilable is the concept thing, and I can observe another, a problem tion accepts both sides as having valid a basis, the Torah’s account of Creation in a manner of man as the bearer of the divine image exists. Halakhah relies on empirically deter- but revises one of the sides to bring it in line which accords with scientific theory, neatly with the equaling of man and animal- mined truths, and science is a systematic with the other. avoiding the problem of entirely rejecting the plant existences.”xxvi method of determining such truths. Hence, I The first approach is that of the late historical relevance of the story. The Rav indicates his confidence that an personally find this reading difficult at best. Lubavitcher Rebbe, expressed in a letter sent The interpretations offered are varied, but answer might be found, but is more troubled to a scientifically-inclined questioner in they draw support from a few significant by the philosophical implications of the emer- Attitude 4: Transcendence 1961.xviii Much of the letter rings with R. sources within the Jewish tradition which gence of man through an evolutionary R. Michael Rosensweig offers a different Miller’s skepticism; the Rebbe boldly states, suggest that the Creation story specifically is process. reading of the Rav, which unifies the points “If you are still troubled by the theory of evo- not meant to be taken literally.xx Several The second quotation is from The Lonely made in The Lonely Man of Faith.xxx Essen-

24 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature tially, R. Rosensweig asserts, the Rav felt that without being troubled by evolution’s theo- xiv Rambam, Moreh ha-Nevukhim II:25. challenges to Torah may be worth investiga- logical implications. Although I find all the Ariel Caplan is a senior in YC majoring in xv Teshuvot ha-Rashba 1:9. tion but should not engender a crisis of faith. answers given to be unsound, unconvincing, Biology and is a Staff Writer for Kol xvi Rashba also includes a requirement that no After all, we only need to know that there is or troubling, I am confident that an answer Hamevaser. tradition of interpretation be violated. an answer; the exact formulation of the an- exists – likely one beyond my own compre- xvii The idea of a story being invented to teach swer is less critical, as any solution will allow hension – because I have sufficient reason to values, but not expressed as a tall tale, also us to accept the Torah as true and proceed as believe in the truth of Torah. However, I rec- leads to very troubling conclusions: it implies servants of God. Hence, argues R. ognize that many are unwilling to live with i AOJS Students’ Questions Panel, “Actual that God could not manage to convey the Rosensweig, if we are confident that there is unanswered questions, and it is to them that and Possible Attitudes to Evolution within same messages either directly, through true indeed an answer, the question becomes the other sections of this essay are addressed. Orthodox Judaism,” in Aryeh Carmell and stories, or in clearly defined allegories, and purely academic. The Rav, whose emunah Cyril Domb (eds.), Challenge: Torah Views that God intentionally convinces the masses (faith) convinced him that answers could be Concluding Notes on Science and its Problems ( New York: As- of falsehood just to make an ethical point. found, was less troubled by the issues, since I have attempted to present a representa- sociation of Orthodox Jewish Scientists, xviii Menachem Mendel Schneerson, “The Age they receded, for him, into the realm of theo- tive spectrum of approaches that Orthodox 1976), pp. 254-285, at p. 268. of the Universe,” Chabad.org: Ideas and Be- retical questions. Hence, the Rav chose to Jewish thinkers have taken to address the ap- ii I realize that some have justified these phe- liefs (December 25, 1961), available at: focus on issues of practice and purpose, parent contradiction between scientific evo- nomena while rejecting evolution by distin- http://www.chabad.org/library/article_cdo/aid which impact real life far more severely, and lutionary theory and the Torah’s account of guishing between macroevolution (the /435111/jewish/The-Age-of-the- about which he could speak far more effec- Creation. I hope it is clear that there are many evolution of new species) and microevolution Universe.htm. (essentially anything short of macroevolu- xix It is true that R. Miller offers many argu- “[T]he Rav felt that challenges to Torah may be tion). The distinction seems artificial to me, ments which indicate familiarity with science. and I will not deal with it, but it may be useful However, an important distinction must be worth investigation, but should not engender a to others. made. The Rebbe accepts the scientific find- iii Ari L. Goldman, “Religions Notes,” The ings as valid, but goes on to reinterpret them. crisis of faith. After all, we only need to know New York Times (August 14, 1993), available R. Miller, however, insists on rejecting the at: http://www.nytimes.com/1993/08/14/ findings themselves. For example, whereas that there is an answer; the exact formulation of us/religion-notes.html?pagewanted=2. the Rebbe explains why fossils seem old, R. the answer is less critical” iv I personally find it both fascinating and un- Miller claims that we have no reason at all to justifiable that this question bothers people think that the fossils are old. far more than the question of why good things xx The sources cited here are a sampling of tively and authoritatively. perspectives on the issue, and it would be in- happen to bad people. those presented by Dr. Carl Feit in his YC Bi- I have found precedent for this approach tellectually dishonest to present one as ab- v I state this to clarify that the selection was ology class. Different members of this camp in earlier sources and in the Rav’s own phi- solute truth to the exclusion of others. made in order to expose the reader to the va- will, of course, cite different sources. losophy. In Hilkhot Teshuvah, Rambam Educationally, I will comment that I have riety of approaches that exist, and should not xxi Bereshit Rabbah 3:7. raises the problem of divine foreknowledge been more drawn to different answers at var- imply comparisons between people or an as- xxii Ibid. 9:14 (all translations are the author’s). contradicting free will and immediately ad- ious times, and I suspect students would sim- sertion that these are the greatest theologians xxiii Also see Ramban’s comments to Bereshit mits that “the answer to this question is ilarly benefit from exposure to multiple of our generation or of the previous genera- 1:1, in which he interprets the entire Creation lengthier than the land and wider than the explanations. tion. Certain noteworthy approaches have story based on Kabbalistic concepts. sea,”xxxi incomprehensible to mere mortals. More significantly, this analysis could been simply omitted for the sake of simplicity xxiv R. Yitshak de-min Akko, Otsar ha- He then offers just a hint of an answer by dis- serve as a paradigm for approaches which and (relative) brevity. Hayyim, pp. 86b-87b. tinguishing God’s knowledge from that of hu- might prove valid in addressing challenges to vi Avigdor Miller, Sing, You Righteous: A xxv This short work can be found in some edi- mans. Ra’avad sums up Rambam’s approach: faith from empirical evidence. Even an ap- Jewish Seeker’s Ideology (Israel Bookshop tions of Yakhin u-Bo’az Mishnayot after “He began with queries and objections, and proach that is useless regarding evolution Publications, 2006). Masekhet Sanhedrin. left the matter as a question, and returned it might be valuable in another context. In other vii Ibid., p. 60. xxvi Joseph B. Soloveitchik, The Emergence of to [blind] faith!”xxxii Far earlier than Rambam words, the particular applications may be in- viii Ibid., p. 113. Ethical Man, ed. by Michael S. Berger (Jersey is Sefer Iyyov, which mainly addresses the correct, but the instincts behind these ap- ix Ibid., p. 191. City, NJ: Ktav, 2005), pp. 4-5. issue of seeming divine injustices and ulti- proaches are certainly valuable: we must x Elaine Howard Ecklund and Christopher P. xxvii Idem, The Lonely Man of Faith (New mately reaches no clear conclusion. The Rav readily question our perceptions of both the Scheitle, “Religion among Academic Scien- York: Doubleday, 2006), p. 7. himself, considering the problem in Kol Dodi Torah’s perspective and the implications of tists: Distinctions, Disciplines, and Demo- xxviii The source of this explanation preferred Dofek, asserts that rational consideration is external sources of knowledge; not all sources graphics,” Social Problems 54,2 (2007): not to be quoted. futile: “Certainly, the testimony of the Torah of information are equally reliable; we need 289-307, at p. 296. xxix Carl Feit, “Darwin and Derash: The Inter- that the cosmos is very good is true. However, to be able to put each issue in its place. In the xi The situation might best be described by a play of Torah and Biology,” The Torah u- this affirmation may be made only from the long run, a larger arsenal of theological passing comment I once heard from a Yeshiva Madda Journal 2 (1990): 25-36, at pp. 26-27. infinite perspective of the creator. Finite man, weaponry can only benefit us. College Biology professor, who said that evo- xxx Based on a personal conversation with R. with his partial vision, cannot uncover the ab- Finally, as noted early on, there is an end- lutionary scientists should be grateful to the Rosensweig. solute good in the cosmos.”xxxiii We are finite less supply of theological challenges, and the deniers who have forced them to consistently xxxi Rambam, Mishneh Torah, Hilkhot Teshu- beings incapable of appreciating a sufficiently believing Jew needs a systematic approach come up with ever tighter proofs for evolu- vah 5:5 (translation is the author’s). complex answer. Hence, argues the Rav, one for handling them. This approach can draw tion. xxxii Ra’avad ad loc. (translation is the au- will only find comfort by attempting to create upon any combination of the ideas presented, xii Jeremy Wieder, “Non-Literal Interpretation thor’s). meaning within suffering and then growing as well as any I have neglected to mention. of Scripture in Jewish Tradition,” YUTorah xxxiii Joseph B. Soloveitchik, Fate and Des- through it.xxxiv However, any method will fail unless it is Online (November 5, 2006), available at: tiny: From the Holocaust to the State of Is- This approach is (to my mind) defensible coupled with the positive pursuit of reasons http://www.yutorah.org/lectures/lecture.cfm/7 rael, transl. by Lawrence Kaplan (Hoboken, and widely applicable and would not disre- to believe, whether they are rational, emo- 16561/Rabbi_Jeremy_Wieder/Non_Literal_I NJ: Ktav, 2000), pp. 5-6. spect or distort either Torah or external tional, experiential, or otherwise.xxxv This nterpretation_of_Scripture_in_Jewish_Tradi- xxxiv Ibid., pp. 8-9. sources of truth, so I find it personally most dual occupation can only make us better tion#. xxxv For an enlightening discussion of this beneficial. It allows me to comfortably work ma’aminim (believers), educators, and ovedei xiii R. Sa’adya Ga’on, Emunot ve-De’ot, ma’a- point, see Soloveitchik, The Lonely Man of with evolutionary principles in the laboratory Hashem (servants of God). mar 7, ot “alef.” Faith, p. 49, n. 1.

Volume IV, Issue 3 www.kolhamevaser.com 25 Kol Hamevaser How are You Different from an Animal, and Why Should You Care? A Halakhic-Biological Taxonomy

BY: Jonathan Ziring that all three groups of organic life are gov- relationships with them. Unless you can mal human relationships as well – though we erned alike by kindred rigid natural processes help me get to the next world, why should may grant our family special status, we do not hen we think about Judaism and and structural developmental patterns [...] he I waste my time on you? “Surely there are think they are superior to other people. Yet, nature, many questions come to is not a particular kind of animal. He is rather answers to these questions, and probably Midrash Shemuel argues that the former state- Wmind. Some are practical halakhic a singular being.”ii He points out that this per- even good ones, but they remain as ques- ment in the Mishnah refers only to Jews, as questions – questions about mitsvot ha- spective was central within Greek thought, and tions that demand answering. A ‘man as only they were created in the divine image.xii teluyyot ba-Arets (commandments that are that it was assumed by most of the medieval soul’ anthropology significantly militates Of course, those who believe that Jews and contingent on the land of Israel) such as pe’ah Jewish thinkers to be the biblical view as against a serious valuation of human life non-Jews are equally human will militate (the obligation to set aside the corner of the well.iii Although the specific reasons given for and everything that goes along with it.”vii against such notions. To return to our last ex- field for the poor), shemittah (the sabbatical human uniqueness are different for the Greeks On the other hand, the view that he charac- ample from Avot, Rashi understands the Mish- year), terumah (tithes), etc. Others may be the- than for many religious thinkers, the common terizes as belonging to R. Soloveitchik pro- nah’s claim that people are created in the ological in the broadest sense, such as to what denominator is that man stands above all other motes a positive view of this world and more divine image as referring to all human extent should we attempt to master our sur- creations.iv R. Soloveitchik, on the other hand, easily allows for a broad understanding of beings.xiii Tif’eret Yisrael, a commentary on roundings and to what extent should we allow the Mishnah, uses this as a jumping-off point ourselves to be reliant on nature, perhaps thus to discuss the lofty status that righteous Gen- being more directly dependant on God? Per- “If we construct a Torah-based taxonomy of tiles can achieve, pointing out that the Mish- haps we think about the responsibility to rec- nah’s source text here is from the Creation ognize the greatness of Creation and enjoy it.i the world, what would that look like? How story, at which point in time there was no dis- However, a basic question that is often ignored tinction between Jews and non-Jews. To fur- is: to what extent are we, as human beings and would that system impact how we view the ther emphasize his belief that non-Jews are, in as Jews, part of nature and to what extent are fact, great manifestations of the divine image, we above it? If we were to construct a Torah- world around us?” he waxes elegantly about how great non-Jews based taxonomy of the world, what would that who keep the seven Noahide laws can be- look like? How would that system impact come, achieving the status of ger toshav,xiv or how we view the world around us? argues that the biblical perspective is in fact what is considered avodat Hashem, service of even hasidei ummot ha-olam, the righteous It seems that there are three basic philo- the second option – that, while man clearly has God. If one places man on a continuum with among the nations of the world. What sophical camps concerning the status of a Jew many unique elements, he is fundamentally on the rest of nature, it becomes easier to embrace emerges from his discussion is a strong notion in relation to nature within the canon of Jewish the same spectrum as not only the animal physicality and strive to sanctify and perfect of the greatness of humanity, both Jews and thought. Each opinion carries with it some world, but the plant world as well – a perspec- it, rather than reject it. non-Jews. Many rationalist Jewish philoso- difficulties, and we may have strong intuitive tive that in many ways mirrors the perspec- Overall, I agree with Ozar’s assessment. phers stress this same point, such as Rambam, notions of which perspective must be correct. tives developed in light of Darwin’s theory of What I would like to focus on is the view he who is famous for asserting that Aristotle However, if we want to fully understand the evolution.v did not deal with, the notion that Jews and reached great levels of insight and even ap- range of opinions in our tradition, we must be The difference between these views is stark non-Jews fit differently into this taxonomical proached the status of a prophet.xv Me’iri in honest about the views that have been pre- and their implications great. To date, I know system. This view is perhaps best presented many instances blurs the lines between Jews sented, even if some of them may run against of no better analysis of the significance of this by R. Yehudah ha-Levi in his famous work, and righteous Gentiles, going as far as to claim our most deeply held convictions. One camp debate than Alex Ozar’s “A Preliminary Tax- the Kuzari. Many medieval thinkers, R. Yehu- that as long as a human being is righteous, he claims that all men are equally unique, in a onomy of Rabbinic Anthropologies,” pub- dah ha-Levi among them, assumed a four-part can supersede the natural order, and have the class of their own that is distinct from the an- lished in Kol Hamevaser last year.vi Ozar taxonomy of the world based on the Greek tra- statement “ein mazzal le-Yisrael,”xvi the con- imal and plant world; man is sui generis and argues that the position that man is sui generis dition. They divided the world into domem stellations do not affect Jews (meaning that cannot be categorized in the same system as tends to view man as primarily a soul, and the (the inanimate), tsomeah (plant life; lit., their lives are not predestined, but rather are the rest of nature. The position at the other ex- body becomes deemphasized. Along with “growing”), hai (animal life; lit., “living”), and affected by Divine Providence on account of treme claims that mankind, Jews included, is this, physicality becomes something that must adam (mankind). However, R. Yehudah ha- their actions), apply to him as well. Me’iri an integral part of the broader world, and, al- be fought and overcome. He points out that Levi seems to add a fifth category to this hier- writes: though man has numerous aspects that make this view has its benefits and accords well with archy: Yisrael, the Jews. According to the “For inasmuch as the conclusion is pre- him unique within the animal kingdom, there some of our more spiritual tendencies, as reli- Kuzari, Jews are as different biologically from pared to be good or evil, every person is still a part of him that belongs in a more uni- gion is often more focused on the next world non-Jews as a cat is from a rock. As he puts possessed of religion will remove himself versal taxonomy. The third camp claims that and on spiritual pursuits than on worldly ones. it, non- Jews are men, Jews are angelic.viii This from preparation for evil by restricting the class of mankind must be internally di- However, this perspective brings with it many tradition is found through many Kabbalistic himself with the restrictions of his ethical vided, arguing that, just as humans are funda- dangers, such as the possibility of rejecting writings as well. In particular, this view is qualities, and that is what the sages of mentally different from animals, Jews belong anything that cannot be immediately catego- found throughout the Tanya, the Kabbalistic blessed memory refer to when they say to a different class than Gentiles. Each per- rized into easily defined spiritual boxes. As work by the first Rebbe of Lubavitch,ix as well ‘Israel is not subject to the stars,’ which spective has broad implications for the way in he writes: as in works of Ramhal (R. Moshe Hayyim is to say everyone restricted by religious which we view the world. “Certainly it is hard to explain why we Luzzato)x and many others. Often, writers of ways, for his restrictions will free him Let us begin with the first and second opin- should we [sic] care about aesthetics and these works seem to force this view into texts from what might have been decreed for ions, namely, the view that man is unique and the like. If physical stuff has no value, whose simple meanings imply the opposite. him by simple causation. One restricted the opinion that man belongs in the spectrum why should it matter if it is shaped For example, the Mishnah in Avot states: by the ways of religion, whether Jew or with the rest of Creation. R. Joseph B. nicely? What makes the beauty and “Beloved is mMan who was created in the gentile, is not given over to the arbitrari- Soloveitchik points out that the main thrust of grandeur of nature worth appreciating? image [of God] [...] More beloved is Israel ness of the astrological signs.”xvii the Jewish philosophic tradition has assumed Aren’t the Grand Canyon, the elegantly who were called the sons of the Om- This position is the complete opposite of that man is qualitatively different than any soaring eagle, and the pristine sunset just nipresent.”xi The simplest read of this state- the view advocated in the Kuzari, allowing for other creature. As he describes this view, “The so much distraction on our way to the ment is that all people are equally human, but almost total equality between Jews and non- world of man [...] is incongruous with that of world to come? Also unclear is why we Jews have an additional quality of being the Jews. the animal and plant, notwithstanding the fact should care about other people and our sons of God. We know this to be true in nor- This question is not just one of theory, but

26 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature one of practice. Many halakhic decisors have However, he closes his argument with a sec- to maintain that we can take advantage of their vR. Soloveitchik, The Emergence of Ethical utilized a possible distinction between the na- ond, far more extreme claim. He writes, “The organs and perhaps even permit bloody wars Man, pp. 3-64. ture of Jews and non-Jews as the basis of prac- prohibition of degrading the dead stems from of vengeance. Such a conclusion also opens viAlex Ozar, “A Preliminary Taxonomy of tical legal decisions. For example, the position the tselem E-lohim, the divine image, that is in the possibility of rejecting all of medical Rabbinic Anthropologies,” Kol Hamevaser 3,4 of the Tanya that the Jewish soul is fundamen- man, which is especially poignant with regard knowledge. (February 2010), pp. 20-22. tally different from the Gentile soul is utilized to Jews because of the holiness of the Torah.” Until this point, I have mostly presented viiIbid., p. 21. by Rabbi Shaul Yisraeli to justify reprisal raids R. Kook argues that the fact that Jews have the these positions objectively, without presenting viiiKuzari I:103. against non-Jews, specifically the raids carried Torah actually gives them more tselem E- my own opinion on the issue. However, while ixSee Tanya, section two, and the quote below. out in the city of Kibiah in 1953.xviii He begins lohim, more of a Divine image, than non-Jews. in most cases I would be able to leave my view xQuoted in a lecture by R. Hanan Balk entitled, by arguing that war is permitted because of as- As R. Kook concludes, Jews therefore may not out of an article, due to the sensitivity of the “The Concept of the Chosen People: Do Jews sumed universal consent among warring par- donate their organs after death, because that topic I cannot do so in this case. When a per- Possess A Soul That Is Superior to That of ties, a justification based on social contract. would require tampering with their partially spective challenges our deepest moral convic- Non-Jews?,” available at: http://www.yu- However, he must explain how this leads to divine bodies, “and who has the right to permit tions, it is justifiable to embrace another torah.org/lectures/lecture.cfm/727895/Rabbi_ the possibility of permitting what would oth- [tampering with] the divine part?”xxiii opinion with equally strong basis in our tradi- Hanan_Balk/The_Concept_of_the_Chosen_P erwise be murder. In order to do that, he Perhaps the most startling formulation is tion. The third view we have discussed is at eople:__Do_Jews_Possess_A_Soul_That_Is_ claims that people own their bodies and souls that of Hatam Sofer.xxiv He wonders how it is best racist, and, as we have shown, at worst Superior_to_That_of_Non-Jews?___ and therefore can choose to accept a system possible that we derive medical information potentially much more harmful than that. De- xiAvot 3:18 (translation mine). which allows their lives to be forfeited in cer- about Jews from experiments performed on rakheha darkhei no’am – the ways of the xiiMidrash Shemuel to ibid. A discussion of this tain circumstances. Having done this, he goes non-Jews. He claims that the physical struc- Torah are pleasant, and such a perspective is move can be found in the lecture mentioned in on to develop the argument that non-Jews ture of the bodies of non-Jews who eat impure anything but that. My understanding is by no n. 10 above. have total ownership of their bodies and souls, xiiiRashi to Avot 3:14. for their souls belong to the physical world, a xivThe definition of this category is discussed world in which human dominion is absolute “[S]ometimes we have no choice but to rely in Avodah Zarah 64b. and God’s is nil. As he puts it, xvYa’akov Shilat (ed. and trans.), Iggerot ha- “The souls of the nations of the world on our deepest moral convictions, and assess Rambam, vol. 2 (Jerusalem: Ma’aliyot, 1988), find their root in the physical world in p. 553. which it is possible for human beings to whether we believe that the Torah xviMe’iri, Beit ha-Behirah to Shabbat 156a. extend ownership, as ‘the world is given xviiMe’iri, Hibbur ha-Teshuvah, p. 637. These over to man.’ This is not the case with really intended we take certain positions. We passages were pointed out by Moshe Halbertal the Jewish soul, which is literally part of in his article, “‘Ones Possessed of Religion’: the God above. Thus, with regards to it, must analyze the positions, spell out their Religious Tolerance in the Teachings of the there are different parameters and with re- Me’iri,” Edah Journal 1:1 (2000): n.p. (trans- gards to it, it makes sense to use Ram- logical conclusions, and ask whether lations are his). bam’s expression that the soul is the xviiiRabbi Shaul Yisraeli, “Takrit Kiviyah le-Or property of God. What comes out from we can accept them.” ha-Halakhah,” Ha-Torah ve-ha-Medinah 5-6 all of this is that non-Jews can consent to (1953-1954), p. . remove the prohibition of bloodshed...”xix food and commit other sins as well could pos- means canonical, and I have therefore tried my xix Ibid., sections 21-22 (translation mine). R. Yisraeli argues that non-Jews have the sibly be similar to the structure of Jewish bod- best to at least present all the views and spell xxAs for Jews, he claims that they are partial right to forfeit their lives, both body and soul, ies. He assumes a priori that, from a out their implications. This way, whatever owners of their bodies, but are also owned by without any legal interferences. This reason- biological standpoint, Jews and non-Jews view you choose to adopt – however you God. The implication is that his argument ing leads him to claim that war is justified gen- must be different.xxv choose to place yourself in the world as a might fail with regards to Jews, as they should erally because of a sort of international social What becomes clear is that this is not just human being and as a Jew – the implications not have the right to choose whether or not to contract, and since people, especially non- an abstract philosophical question. It is not of that choice will be clear. Realize what it as forfeit their lives R. Yisraeli’s claim that Jews Jews, own their bodies,xx they have the right just a question about metaphysical specula- stake, and choose carefully – I would hope have a partnership in their soul with God is to accept war as legitimate and thereby permit tion, an abstract question of how we set up a your intuitions agree with mine, but if they do disputed by Rabbi S. Y. Zevin in Mishpat Shy- the implicit killing involved. Thus, as war is Torah-based taxonomical system. If we not, at least you know the intellectual conse- lock, le-Or ha-Halakhah (Tel Aviv: Zioni Pub- part of international diplomacy, carrying out choose to understand that Jews and non-Jews quences of disagreeing. lishing, 1957), pp. 318-335. any war, even reprisal raids, is permitted as a have different places in the natural order, then xxiHe assumes the system has in fact been ac- function of the people’s acceptance of this sys- that has very serious halakhic and practical Jonathan Ziring is a senior at YC major- cepted. tem.xxi consequences. And a choice it is. As we have ing in Philosophy and Jewish Studies and is xxiiR. Avraham Yitshak ha-Kohen Kook, Da’at R. Abraham Isaac ha-Kohen Kook takes shown, there are sources in our tradition to an Associate Editor for Kol Hamevaser. Mishpat Kohen 199, quoted as well in Re- this metaphysical distinction and claims that support any one of the perspectives we have sponsa Tsits Eliezer 4:14. postmortem organ donations are problematic raised. But sometimes we have no choice but xxiiiIbid. (translation and emphasis mine). because of nibbul ha-met, desecration of the to rely on our deepest moral convictions, and xivR. Moshe Sofer, Hiddushei ha-Shas, Avodah dead, but only because human bodies are sa- assess whether we believe that the Torah really iSee, for example, the Yerushalmi to Kiddushin Zarah 31b, s.v. “Aidi.” cred.xxii Therefore, he argues that Jews, whose intended we take certain positions. We must 4:12. xxvThough one might have assumed that bodies are sacred, are prohibited from donat- analyze the positions, spell out their logical iiR. Joseph B. Soloveitchik, The Emergence of Hatam Sofer is claiming that non-Jews are ing organs postmortem, but non-Jews, whose conclusions, and ask whether we can accept Ethical Man (Jersey City, NJ: Ktav, 2005), p. more removed from Jews than animals are bodies are not sacred, are permitted to do so. them. Thus, when we analyze the most basic 3. from people, as we in fact do derive medical R. Kook therefore encourages Jews who need question about the relationship between Ju- iiiAdmittedly, many thinkers felt that people knowledge from experimentation on animals. organs that can be used after a person has died daism and nature, the question of where we who did not take advantage of their intellec- However, presumably Hatam Sofer would to seek out such organs from non-Jewish place human beings generally, we must also tual faculties would not be considered human have rejected the validity of such research as donors. He presents the basis for his argument ask where we should place Jews, and what beings and would remain mere animals. Ram- well, negating this inference. in two ways. The first does not posit a funda- ramifications that placement would have. If bam, in Guide of the Perplexed III:51, writes mental distinction between the humanity of we conclude that human beings are removed that those who do not have religion have the Jews and non-Jews. Rather, he claims that the from nature, then we must be comfortable same status as dumb creatures and do not right to prevent nibbul ha-met is a “privilege with a world where our interaction with the reach the status of human beings. However, of being holy,” an argument that does not un- physical is limited and viewed negatively. If we will not focus on the implications of such dermine the humanity of non-Jews, though it we conclude that there are natural differences views. does posit that Jews have special qualities. between Jews and non-Jews, then it is possible ivRambam, Guide for the Perplexed III:8.

Volume IV, Issue 3 www.kolhamevaser.com 27 Kol Hamevaser Feature

Kol Hamevaser Forum on the Orthodox Forum The Orthodox Forum is celebrating the release of its 20th volume, entitled The Relationship of Orthodox Jews with Believing Jews of Other Religious Ideologies and Non-Believing Jews, edited by R. Dr. Adam Mintz. The Orthodox Forum has been instrumental in engendering edifying conversations on topics of intellectual and sociological nature that face the Orthodox community. Aside from providing a book review of this most recent installment, Kol Hamevaser is featuring an interview with R. Robert Hirt, series editor, as well as shorter pieces by R. Yosef Blau, on the overall purpose of the Orthodox Forum, and by R. Shmuel Hain, on future frontiers facing the Orthodox Forum.

The Orthodox Forum: Orthodox Forum 2.0: What and Why Thoughts on the Future of the

BY: Rabbi Yosef Blau of Orthodoxy, but, in general, civility has Orthodox Forum marked the discussions. BY: Rabbi Shmuel Hain Forum’s mission to create a diverse, interdisci- or over two decades, a group of Ortho- The goal of the Forum and the books that plinary community of Jewish thinkers to dis- dox thinkers has gathered annually for have appeared was not to formulate specific or over 20 years, the Orthodox Forum cuss and debate ideas. The intergenerational Fa two-day discussion focusing on a sin- policies but to enhance awareness of differing has produced an invaluable body of lit- dialogue, the balance of academic and more gle topic affecting the Jewish world. Origi- perspectives in confronting issues important Ferature addressing, in a sophisticated, popular perspectives, and the new venue nated by Rabbi Norman Lamm, Rosh to Orthodoxy’s future. One of the challenges comprehensive and academic fashion, the cen- (Yeshiva University’s Belfer Hall) all combined HaYeshiva and then-President of Yeshiva Uni- to the Forum is to avoid involving the same tral issues confronting the Orthodox Jewish to create a new energy and vitality to the dis- versity, the Orthodox Forum participants, people, as talented as many are, and in partic- community. course. comprising rashei yeshivah, rabbis, educators ular to effectively introduce greater participa- This past year, in recognition of 20 years of Several additional new elements will further and academicians from America and Israel, tion by the next generation. Last year’s the Forum, the Series Editor, Rabbi Robert transform the Forum into an even more signif- have exchanged ideas and critiqued each Forum (the book has yet to appear) was dom- Hirt, along with the Steering Committee (led by icant vehicle for year-round discussion and de- other’s papers. The format involves attacking inated by the contributions of younger schol- Dr. David Shatz and Dr. Moshe Sokol), decided bate. This past year, on the Shabbat before the an issue from many perspectives, halakhic, ars. to convene a different kind of Forum, one that Forum, several synagogues hosted Forum par- historical and philosophical. Papers are pre- Keeping the number of participants to a would reflect on the history of the Forum while ticipants to bring the Forum discussions to the pared in advance, read by all the participants manageable size while allowing new people engaging a new generation of leaders and read- broader Jewish community. New initiatives to and analyzed in a question and answer format. to hear the give-and-take has prevented many ers. engage the entire community should include a The book that has resulted from each Forum who would gain from the exposure from being I had the privilege of co-Chairing this effort, Forum website featuring new analyses and as- consists of the papers given, modified to in- invited. The cost of the volumes published and, armed with a great deal of input from sessments of earlier Forum topics and papers as corporate insights and criticisms emerging has also limited the Orthodox Forum’s impact; Rabbi Yehuda Sarna and a number of young well as ongoing discussion of issues that future from the sessions. having some appear in paperback has been Jewish leaders, we designed and executed a Forums should address. The Steering Commit- The underlying concept is that through di- helpful in that regard. There is a wealth of forum consisting of 18 papers and 6 panel dis- tee and the student body of Yeshiva (including alogue and exposure to the perspectives of material in the twenty volumes that have so cussions featuring the next generation of Mod- those students involved in Kol Hamevaser) can others, formulations are sharpened and ideas far been published. ern Orthodoxy’s leaders discussing essential collaborate to engage the future leaders of Mod- clarified. The Talmud points out the weakness The Orthodox Forum reflects the intellec- questions for the Jewish community. The ern Orthodoxy in the conversation by encour- of a person’s studying alone.i In the descrip- tual strength of Modern Orthodoxy both in Is- Forum included original papers on the odyssey aging student clubs to host special colloquia on tion of Rav Yohanan’s mourning for the death rael and America. Our community, primarily years and the role of “emerging adults” in the Forum subjects and by co-sponsoring a call for of his disciple and disputant Reish Lakish, but not exclusively comprised of products of Jewish community, the impact of new voices papers from undergraduate students with the (female, academic and spiritual) on the tradi- winner invited to participate in the Forum. Rav Elazar’s attempt to console Rav Yohanan Yeshiva University, has produced talmidei tional beit midrash, and new perspectives on so- By building on the accomplishments of the by providing support for his views is rejected.ii hakhamim and scholars in many disciplines cial justice and rabbinic authority/personal Forum and adding these new ingredients, the Only through questions and answers, argu- who are enriching Jewish thought and are con- autonomy, as well as sessions discussing the fu- Orthodox Forum will continue to fulfill the ments back and forth, can the Halakhah be- fronting many of the issues that challenge us ture of Modern Orthodoxy and its educational words of the prophet Malakhi, cited and beau- come clarified. in our complex world. system. tifully applied by Rav Aharon Lichtenstein at a Most, though not all, of the Forums related Perhaps just as important as the fruitful dis- special address at this past year’s Forum: to issues of modernity. Topics covered over Rabbi Yosef Blau is Mashgiach cussions of these subjects produced at the “Then they that feared the Lord spoke one the Forum’s twenty-one years have ranged Ruchani of RIETS. Forum, the Forum’s new format and focus un- with another; and the Lord hearkened, and from “Rabbinical Authority and Personal Au- derscored that an updated and enhanced model heard, and a book of remembrance was tonomy” to “War and Peace in the Jewish Tra- has much to offer the Yeshiva University com- written before Him, for them that feared dition.” Issues emerging from science and munity and the broader Jewish world. the Lord, and that thought upon His modern scholarship, democracy and tolerance, i Makkot 10a. One of the central tenets of the Forum is that name.”i ethics and egalitarianism, were each analyzed. ii Bava Metsi’a 84a. truly open and honest dialogue occurs within a Responses to the emergence of the State of Is- cohesive community committed to common Rabbi Shmuel Hain serves as Rosh Beit rael and interaction with non-traditional Jews values. By modifying the format (from paper Midrash of The Graduate Program in Biblical were discussed. Volumes have appeared presentations to panel discussions) and by invit- and Talmudic Interpretation and as Rabbi of about enhancing yir’at Shamayim (fear of ing to participate a young and varied cohort of Young Israel Ohab Zedek in North Riverdale. Heaven) and the impact of Lomdut (the con- men and women comprised of academics, ceptual approach to Jewish learning). At Ramim (Talmud lecturers), communal leaders, times, there was conflict over whether some educators, students and others who share the ideas presented were within accepted bounds ideals of the “Forum regulars,” we furthered the i Mal’akhi 3:16. 28 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature piece in response to a popular crisis.

An Interview with Rabbi Robert S. Hirt Have there been moves to develop these types BY: Jonathan Ziring unless the date does not work, and I am happy of programs? about that. I see the volumes quoted often, in Not enough. President Richard Joel has as an you provide a basic history of the Or- journals and student publications, and I am sat- interest in it and Rabbi Kenneth Brander has thodox Forum over the last twenty isfied with that as well. been involved with some discussions through Cyears? What I would like to see moving forward is the Center for the Jewish Future, but it needs to The Forum was started in 1989, and we are that shuls, in addition to the classic things they move at a much more accelerated rate. I am sure now in our twenty-first year. The objective was do for adult education, would set up study the readers and writers of Kol Hamevaser, upon to expose the yeshivah- and college-educated groups using these articles, maybe with question reading this, would like to encourage people to graduate, not just the Yeshiva University gradu- guides, so that people can engage these issues. do these types of things. I think there is a value ate, to thoughtful consideration of the interface At these groups, educators and lay people could in the readership saying, “This is what we would of Judaism and general culture that would speak get together and say, “This is what we want to like to receive,” as opposed to waiting for top- with a degree of authority, but not authoritarian- dience; they often have to write outside of their study this year.” You do not need a book club, down leadership. The days of top-down leader- ism. The readers do not have to be Orthodox own disciplines. It encourages the development you just need an article. I think this would be ship in many areas of Jewish life, even within necessarily, but they do have to be sensitive to of new leadership to have younger people rather important in attitude building, because our com- Orthodoxy, have been greatly reduced. That the concerns of Modern Orthodoxy for these is- than the classic names one would expect to see. munity has been perceived by the outside as hav- does not mean that we do not look to rabbis for sues to speak to them and enrich their lives. We So while the goals have changed, the awareness ing moved away from the substantive concerns a pesak (legal decision) or have emunat wanted to present things that were sufficient in of a different generation of leadership has devel- of the rest of Jewish life outside of Orthodoxy. hakhamim (trust in scholars), but I do think peo- length that the Forum could conduct serious dis- oped. The articles do not have to be more au- And I think we should not rely on sermons, ple are getting information wherever they want cussions, but not necessarily articles that would thoritative because of who wrote them, but they sound bites, and internet pieces that are reprinted to get it, so we should try to find out what people be printed in academic journals. We would ask have to be substantive so people can think about for such education – there is a need for more se- want and get it to them. people to write who would have an impact on the issues. And they also have to be made more rious engagement with the issues. the Modern Orthodox community and beyond, publicly available. As part of this goal, we have I think adult education classes are not well Is there something in particular you would would be able to think in interdisciplinary terms, put some of the articles on YU Torah and the attended within the Orthodox community. Out- suggest younger people, students and the like, and would want to talk with leaders they would like.i side of our community, there are groups like the do to encourage the proliferation of serious Jew- not otherwise see. The Forum has drawn many Me’ah program,ii the Wexner program,iii and the ish thought? people throughout the years. We have a Steering The community is meant to be broad, but the Let me give some examples. If you are giv- Committee of twenty people who choose the Forum books are often expensive, making them people involved each year. difficult for students to procure. On the other “The objective was to expose the Yeshiva-and col- Our goal was really twofold, then: to bring hand, some of the articles are available on YU- people together – Americans, Israelis, Brits, men Torah. What does this indicate about who the lege-educated graduate, not just the Yeshiva Uni- and women – and to have them look at issues audience of the Orthodox Forum is meant to be? versity graduate, to thoughtful consideration of the from a multidisciplinary point of view, through The books run at about thirty dollarseach. I the lenses of Halakhah, history, sociology, and think the question is whether you prefer prime interface of Judaism and general culture that would political thought, in order to produce a body of value or prime grill – which one feeds you better. literature that the general public could read and Considering what they contain, the books are not speak with a degree of authority, learn from. Over the past twenty years, we have overpriced, but if students would want them for produced twenty volumes with over two hun- a lower price, they could come to my office and but not authoritarianism.” dred articles from rashei yeshivah, academics, get them for such a price. For the general public, community leaders, rabbis, Jewish educators, though, it is reasonable. Melton program,iv and we are not doing enough ing a shi’ur, you could draw upon sources in the and communal professionals. R. Aharon Licht- Furthermore, as mentioned, many of the ar- of that here. Not that I would substitute this type Orthodox Forum and the like. Or if you are enstein, for instance, has written eleven articles ticles are made available on YU Torah and other of group for a daf yomi shi’ur (daily class on one going on the Aaron and Blanche Schreiber Torah for the Forum, making him the most significant forums. For example, an article by R. Aharon page of the Talmud), but I do not think there has Tours, you can show the communities that there contributor. Today, we are hoping to expand the Lichtenstein on the relationship between Ortho- to be competition between them. is something different that you can do because pool of participants to include younger scholars dox Jews and non-believing Jews of other reli- For our community to grow, we need to use of your education, as opposed to just doing the these pieces – not dumb them down but make classic things that you could have done even if “We live in a competitive world – we could end up them accessible. And that means we have to you had not gone to Yeshiva. I think utilizing with “ Torah U-Parnasah” or “ Torah and the Jets,” show rabbis and educators how to do it, which our student ambassadors and faculty is a better was not originally our goal. I think many young way to go than just sending a guest lecturer. I and people's lives would not be as enriched... we people are growing up less as readers than they do not think it would take so much, but no one were before, unless they are in the more intel- has ever suggested it to people like you. I would would do much better for our self-esteem as a com- lectual tracks in Yeshiva College and Stern Col- like to see much more of a student initiative, lege for Women. Still, I do not believe when rather than just waiting for the people who are munity if people were exposed to some of the they are thirty-five, they are going to be less in- supposedly more prepared to start reaching out. terested in these issues – on the contrary, they thinkers here, not just the latest shiur or the latest are going to be more interested but may not have Moving to the methodology of the Forum, the keys to access discussions of them. That is can you explain how the Forum is run, how piece in response to a popular crisis.” something that should be working on. This is many people are invited, how they are picked, true if our general Hashkafah (worldview) and who is allowed to be in the audience, etc.? in their thirties and forties who will be the lead- gious ideologies, or non-believing at all, which ideology is to be advanced. People should buy I would have to change the word “audience” ers of the Modern Orthodox community in the was featured on Hirhurim, received two hundred into it, not just because of our lifestyle and not to “participants” – that is exactly the point. We future. responses in the first weeks. That means it has just because our personalities are interesting, but do not want an audience. About one hundred been successful. Are people reading blogs? Yes because it is more substantively engaged. people are invited from across the spectrum. Do you think the goals of the Ortho- they are. For me, that is a way to go for the fu- We live in a competitive world – we could Sixty to eighty people end up participating over dox Forum have changed over the years, and is ture. I am not sure that if the books were $10 end up with “Torah u-Parnasah” (Torah and a a two-day period in the session. The papers are the shift towards younger participants an indi- there would be many more readers or pur- profession [but not secular studies]) or “Torah distributed to participants in advance and every- cation of that? chasers, and our goal is not to sell books but for and the Jets,” and people’s lives would not be as one sits down together at a table to discuss them. I would say that the goals have not shifted, people to read them. enriched. People get tired about the things they There are usually two or three people on each but there is the recognition that people may be do regularly, even if they continue to do them panel, depending on the topic that we are dealing thinking about things differently and may look Are there any intended goals of the Forum anyway. I think even that we would do much with. They sometimes make an opening state- at the same issues in different ways, so we have that have not been achieved? better for our self-esteem as a community if peo- ment for a minute or two, and then there are lots to adjust accordingly. Pieces have to be shorter; No, I would say the two primary goals have ple were exposed to some of the thinkers here, of questions. In this way, authors basically get a authors have to gear their work to a younger au- been achieved. We continue to attract people not just the latest shi’ur or the latest internet chance to review their articles before publishing who want to write for it. Very few people refuse, them. Volume IV, Issue 3 www.kolhamevaser.com 29 Kol Hamevaser Dr. David Shatz, who is very much involved rael, the relationship between the religious and have? These topics get into the personal engage- Americans interact in the Forum? with the Forum, wrote a book on peer review, in non-religious in the army, etc. That did not exist ment with life and listen to what drumbeats peo- Not enough, but I think that is something that which he discussed, among other things, how before. This volume deals with the status of the ple are marching to. we should talk about in the future. Like I said, books get vetted.v I think it is better that things secular Jew in society, from a halakhic point-of- we always try to include both Israelis and Amer- not get vetted from top down. Instead, the dis- view and a non-halakhic point-of-view. Who is Over the last few years, there has been an icans because we think that it is important. On cussion is around the table. Everyone has to in and who is out? That is very different from Orthodox Forum held in Israel – can you ex- the ground, we are one community, though I am read the articles in advance. Then people are the world that existed almost twenty years ago. plain its purpose? How does it differ from the not sure the Israelis always see America that able to refine and revise what they have done I think this book is much more embracing of the American one and how is it similar? way. This is not because of shelilat Benei ha- based on the insights of others. fact that there are believing Jews who are not I do not think it has reached a point where Golah (denigration of Diaspora Jews) or because If you had two hundred people at each necessarily Orthodox. How do we see our com- they know what types of discussions will qualify they deny the value of the Diaspora, but because Forum, you could not do that. We want a sense munity moving forward in a time of polariza- as meaningful in Israel. The process is different. they think the center of Jewish life is in Israel, of community, so it is not open to the public, and tion? The distinctions we had years ago between Papers are not written in advance. No book is which makes the impact they can have on our we want the people to read in advance so they the Orthodox community and the outside have published afterward. The Forum in Israel has community more limited. However, the people can participate. No one speaks who has not broadened because the community has nar- yet to define itself and develop a real sense of we try to involve see the world as one, because read, and anyone who speaks generally has of travel, internet, and other factors. These peo- something to say that will contribute to the qual- “These topics get into the personal engagement ple have much to add to the Forum, as they value ity of the article being discussed. It should be our community as well. For example, Esty selective, but it should not be limited. Some stu- with life and listen to what drumbeats people are Rosenberg was involved with issues of educa- dents are invited – we invite the Kollel Elyon tion last year, and she found it very enlightening, and Stern scholars if they are interested, and marching to rather than pertaining to classic topics.” and had many enlightened views – more than those who approach us and say, “Can I come?,” many of the people here. Having people like but not more than that, so that we can have one rowed. what ought to happen. Additionally, with the is- that has added a great deal. table with everyone around it. I think it should So a topic can be revisited if the communal sues facing Israeli society being more pressing be continued like that. Although I said we do situation has changed and if we approach it from in nature, I think Americans are more free to ad- Do you have any closing comments? not want to have observers, the exception are a new perspective than we had taken before. Just dress broader agenda issues, a luxury Israeli I think that the Forum in general follows a these groups – when the Kollel Elyon students because we did a topic a long time ago does not yeshivot do not have. Also, in Israel the rela- particular process, but it should be open to stu- and Stern scholars come, they are observers. mean that we have to redo it, of course, but tionship between the academics and the rabbis dents for ideas on how they can utilize this They could raise their hands if they wanted to, equally true is the fact that if an issue was dis- is more stratified, whereas here many of the peo- process, these people, and these volumes. We but they do not generally. Otherwise, everyone cussed a long time ago, there can still be new nu- ple we invite are comfortable talking with both. would be open to hearing how people would like in the Forum is a participant. I think this format ances many years later. All these factors change the possible dynamic. to do that, with or without support. It is basically works and the people who come are amazed at As for the future, I do not know what direc- what Kol Hamevaser is trying to do, except that the level of the interaction. It does not always Do the changes of topics dealt with in the Or- tion the Israeli Forum should take. They might we have around-the-table discussions. work, but nine times out of ten it works well and thodox Forum reflect changes in the Jewish be comfortable meeting for a weekend and dis- I think that process should be continued. community generally and the Orthodox commu- cussing topics at the table, something that would Rabbi Robert S. Hirt is the founding editor Finally, after the session is over, I sit down, nity in particular? not be sufficient for us. They are generally less of the Orthodox Forum series and is Vice Pres- as the Series Editor, with the editor of the par- If I look at the topics of the last five years, I comfortable preparing for longer terms, unless ident Emeritus of RIETS. He holds the Rabbi ticular volume, and we try to think about things think it reflects concerns that we have. Yir’at they are actual academics, while we try to pre- Sidney Shoham Chair in Rabbinic and Commu- that could enrich the papers. Shamayim (fear of Heaven), for example, was pare ahead. I think the best chance at coming up nity Leadership. one recent topic, because we feel it is on the de- with a working parallel institution would be if Jonathan Ziring is a senior in YC majoring How are speakers and topics chosen? cline. Our community is more geared towards we could put together the best of Har Etzion, in Philosophy and Jewish Studies and is an As- We have a Steering Committee composed of professionalism and the intellectual, but where Ma’ale Gilboa, Bar-Ilan, and Orthodox academ- sociate Editor for Kol Hamevaser. about eighteen people, including Rabbi Jeremy is the yir’at Shamayim? With the decline of au- ics and see what are their concerns and look at Weider, Rabbi Yosef Blau, Dr. David Shatz, Dr. thority, in a post-denominational, multicultural those issues. Otherwise, they have other venues Judith Bleich, Dr. Rivkah Blau, Rabbi Shmuel world, do we think there is awe? Similarly, gen- in which they can express themselves if they so iAvailable at: http://www.yutorah.org/browse/ Hain, as well as a range of academics, like Dr. der relationships – there was a volume on that wish. browse.cfm#series=4101&lang=cfm&organi- Moshe Sokol from Touro and Dr. Lawrence three years ago, because the education available A forum like this, though, has not yet cap- zationID=301. Schiffman from NYU. The Steering Committee for women was a big issue even before the re- tured the Orthodox Israeli imagination, which is iiAvailable at: http://www.hebrewcollege.edu is responsible for coming up with ideas. We cent ordination question.vi We have a book on unfortunate. The closest they had in Israel was /meah. meet as a Steering Committee and I ask them philanthropy in an era of economic hardship.vii the Kibbutz Lavi conference, but that was much iiiAvailable at: http://www.wexnerfoundation. what they think we should talk about in a year Overall, I think there is a sense of relevance to more political – it was sort of a gathering of org/. or two from now. Then, a small group will meet what the community should be looking at. Also, Modern Orthodox thinkers, talking about what ivAvailable at: http://www.fmams.org.il/1f_is- and they will come out with suggestions that will if one looks at some of the topics over the years, our community needs practically. Perhaps, that raelseminars/1_seminars.htm. enable carrying out seven or eight sessions over such as tikkun olam, engaging modernity, Jewish is what is right for that community. They want vDavid Shatz, Peer Review: A Critical Inquiry two days, and then they will run it by the larger perspectives on suffering, those are classic is- to talk about the issues that are pressing, even if (Lanham, MD: Rowman & Littlefield, 2004). group. If it is approved, we will see whether we sues. there is not something that can be done about viAdam Mintz (ed.), The Relationship of Ortho- have enough people who can write original arti- them. With us, though, the purpose of the Forum dox Jews with Believing Jews of Other Reli- cles on the topic, not rehashing what they have What topics are currently being planned to is much more for its educational value. Ours is gious Ideologies and Non-Believing Jews done before. This coming year, we are dealing respond to the community’s concerns? freer from the demand to have an immediate ef- (New York: Yeshiva University Press; Jersey with religion and all the changes of culture – The issue coming out next year, which is fect on society, which allows us to think more City, NJ: Ktav Publishing House, 2010). high culture, medium culture, and low culture, being edited by Rabbi Shmuel Hain, relates to freely. J. J. Schacter (ed.), Jewish Tradition and the including Internet issues and the like. What im- the “Odyssey Generation.” David Brooks had Nontraditional Jew (Northvale, NJ: Jason pact does it have on our thinking? That topic written about the ages between twenty-five and Are some of these limitations carried over Aaronson, 1992). was developed two years ago. We have not run thirty-five being very unsettling for many peo- when the Israelis come to the American Forum? Marc D. Stern (ed.), Yirat Shamayim: The out of topics yet. ple.viii The word “odyssey” refers to these peo- No, they are very excited about the Forum Awe, Reverence, and Fear of God (Jersey City, ple who are on a journey – as opposed to in and the opportunities it provides: the openness, NJ: Ktav, 2008). Is the Forum planning on revisiting any top- earlier generations when you could feel settled the ability to sit for two days without the pres- v Rivkah Teitz Blau (ed.), Gender Relation- ics, or focusing only on new ones? at twenty-five, only at thirty-five is it now stan- sure of going about their normal business (in Is- ships in Marriage and Out (New York: Yeshiva Well, in terms of the most recent book on the dard that one has a stable job and family. There rael, it is very rare that a person gets two days University Press; Jersey City, NJ: Ktav, 2007). relationship between believing Orthodox Jews are many people who delay those important de- off), the vehicle for expression, etc. We have had vi Yossi Prager (ed.), Toward a Renewed Ethic and non-Orthodox Jews, some people may think cisions. It is a concern in terms of what our people such as R. Yuval Cherlow, R. Benny Lau, of Jewish Philanthropy (New York: Yeshiva that this is the same as the book we had on the community will look like in ten years with more people from Ma’ale Gilboa, Har Etzion, Beit University Press; Jersey City, NJ: Ktav, 2010). Jewish Tradition and the Nontraditional Jew.If people unmarried, not yet settled down, and so Morasha, and others. They are more independ- vii David Brooks, “The Odyssey Years,” The you look at it, though, the topics are much forth. Contemporary culture in general – how do ent; they do not necessarily identify only with New York Times (October 9, 2007), available broader now than they were then. The concerns we view it: with trepidation or as an opportunity certain institutions. at: http://www.nytimes.com/2007/10/09/opin- are different: apathy, secularization of the com- for spiritual and religious expression? What are ion/09brooks.html?em. munity, the differences between America and Is- the borders because of the normative system we Has their involvement changed how the

30 www.kolhamevaser.com Volume IV, Issue 3 Judaism and Nature This Orthodox Forum installment did a good The Relationship of Orthodox Jews Believing in job presenting on all the old issues, but unfortu- nately missed the boat on many of the new ones. Significantly, last year’s Forum (whose proceed- Denomination and Non-Denomination Believing Jews ings have yet to be published) dealt with many issues of the younger generation (though not BY: Shlomo Zuckier prises two distinct but related issues. The first this Forum book repeatedly looks over its shoul- specifically from the perspective of Orthodoxy’s problem, which I briefly noted above, is the sim- der to a prior stage to this one. Many articles Reviewed Book: Adam Mintz (ed.), The Re- ilarity between this issue and the 1992 issue en- relationship to non-believers), which is a posi- lationship of Orthodox Jews with Believing titled, Jewish Tradition and the Nontraditional tive development. Thus, though the “Orthodox Jews of Other Religious Ideologies and Non-Be- Jew. Which new topics appear in this issue that Jews believing in denomination” may have won lieving Jews (New York: Yeshiva University merit the devotion of an entire second volume to the day in this volume, there is still ample op- Press; Jersey City, NJ: Ktav Publishing House, this topic? This problem is directly confronted portunity for Modern Orthodoxy and its Forum 2010). Price: $30.00. by R. Lichtenstein (“What novel teaching was to present a response relevant to the “Non-De- there at the study hall today?”), and he provides nomination believing Jews.” he first thing one notices when picking several answers: the earlier volume focuses on up The Relationship of Orthodox Jews the individual deviant, while this issue also en- Shlomo Zuckier is a senior at YC majoring with Believing Jews of Other Religious compasses the community, and, more signifi- in Philosophy and Jewish Studies and is an Ed- T itor-in-Chief of Kol Hamevaser. Ideologies and Non-Believing Jews is (as the cantly, this volume focuses on belief as opposed reader of this sentence may currently notice) its to observance. He also notes that the theories of long and unwieldy title.i Aside from its onerous postmodernism have exerted some influence on span, the devoted Orthodox Forum series reader society since the last volume on this topic was i This critique of the title is quite distinct from Dr. will notice that this topic appears to have been published, and so a re-evaluation of the topic is Alan Nadler’s close reading and deconstruction covered in an earlier issue, namely, the aptly-ti- entirely appropriate. However, he does not think mention the Synagogue Council of America’s of the title in his review of the book, “What Mod- tled Jewish Tradition and the Nontraditional these theories have played too significant a role goal of having all denominations sit down at the ern Orthodoxy Thinks of Its Neighbors: Gloomy Jew.ii However, one should not judge a book by in this context.iv table together, and the suggestion of renewing Reflections on a Divided Religion,” The For- its cover (even if it does qualify as a significant The distinction I find more relevant between this practice is raised in a semi-idyllic light. ward (October 06, 2010), available at: debacle) and the reader must actually open the the two volumes regards not the reactions to What was not noted was that these past issues, http://www.forward.com/articles/131911/, which book to examine its contents, so I proceeded to philosophies of postmodernism per se, but to the though they may cast a certain shadow on the he uses to further his argument depicting the peruse the substance of the volume itself. sociological realities born of the postmodernity discussion intellectually, are relegated to theo- Forum as closed-minded and parochial. The cre- This volume includes articles sociological of the world in which we currently live. In other retical importance, as the Jewish community has ative and midrashic nature of his reading, while and theoretical, progressive and traditional, Is- words, there has been a profound change in the moved beyond the points where that scenario it does reflect his Orthodox training in rabbinic raeli and American. It contains a historical reality of the denominational landscape and, by has significance. casuistry from a previous life, quite certainly overview of Orthodox and non-Orthodox rela- extension, in the nature of the inter-denomina- Let us consider, as an example, the phenom- does not hold up to the academic standards he is tions by Dr. Jonathan Sarna, as well as several tional conversations to be held. This radical shift enon of independent minyanim.viii They com- more accustomed to in his current situation, and articles relating to educational institutions that is portended in a couple of passages in the vol- prise a group of participants who are largely this reviewer certainly does not agree with his employ Orthodox faculty members but cater to ume, though its full force is not felt at any point. unaffiliated with any denomination and are conclusions. the broader Jewish community, such as In the area of philanthropy, Marc D. Stern notes mostly traditional in practice, with the major ex- ii J. J. Schacter (ed.), Jewish Tradition and the Birthright Israel and the Heschel School. R. that philanthropists are now, more than ever, in- ception of being completely egalitarian. The in- Nontraditional Jew (Northvale, NJ: Jason Aaron- Mark Dratch presents a strong survey of basic terested in knowing exactly how their hard- dependent minyan serves a young population, son, 1992). issues relevant to Orthodox interaction with non- earned money is to be spent, as opposed to in the and it is has been a significant force in that sector iii A favorite figure of speech, often employed by Orthodox Jews, and mori ve-rabbi R. Aharon past, when they were largely satisfied to simply of Jewish society over the last ten years. As Dr. R. Lichtenstein, including in The Relationship of Lichtenstein presents an broader explication of dump large sums of money on a Jewish organi- Sarna puts it, “Independent minyanim remain Orthodox Jews, p. 216. See also Mishnah, the relevant factors involved in relating to non- zation’s front porch. In the broader sense, the among the most exciting and successful innova- Eduyot 1:3. Orthodox Jews, including issues of belief and generation that has entered adulthood over the tions of American Jewish life […] nurturing a iv R. Lichtenstein, p. 188. practice, keiruv (outreach), improving the world, past eighteen years and is significantly impact- new generation of Jewish leaders and wor- v A recent study, commissioned by the AviChai inclusiveness, collaboration between denomina- ing the world (and whom this Orthodox Forum shipers.”ix As they seem to be leading the charge Foundation and carried out by Jack Wertheimer, tions, maintaining distinctions between denom- might have addressed more directly), is not in- of the new generation, independent minyanim notes that there is a rising group of young and inations without a sense of competition, and a terested in the institutionalized infrastructure and what they represent could have been seen as impactful Jewish leaders who see no need to con- short discussion of the proper halakhic category that has been at the forefront of Jewish life in a new and important trend, existent today but not nect to preexisting institutions. For a news into which the nonobservant fall. R. Yona Reiss past decades.v In the words of R. Reiss, who eighteen years ago, which the Forum might have analysis of the phenomenon, see Jacob Berkman, proffers a summary of different approaches on most clearly relates to this phenomenon, “The related to. “New Study of Emerging Jewish Leaders Shows the halakhic status of other Jews, while R. Yuval individualization of ritual practice is consistent The Orthodox Forum could have considered Class Differences,” JTA (October 12, 2010), Cherlow advocates for a more accommodating with a comment that I recently heard from a col- the following questions: What are independent available at: http://www.jta.org/news/arti- stance towards irreligious people in the contem- league that we are now living in a ‘post-denom- minyanim doing that we in the Modern Ortho- cle/2010/10/1 2/2741249/as-the-jewish-world- porary State of Israel. Marc D. Stern discusses, inational’ age.”vi His characterization of the dox community can emulate? How can we re- evolves. at an anecdotal level but sprinkled with knowl- phenomenon is also apt: “There is both a utopian late to their adherents, who may want to settle vi Ibid. p. 252. edge of the relevant halakhic and pragmatic is- opportunity latent in post-denominationalism as on a denomination at some point? Is there an vii Ibid. sues, the experience of an Orthodox Jew at a well as a serious danger.”vii authentic Orthodox response to the formidable viii Independent minyanim occupy a significant non-denominational Jewish organization. Fi- In this younger generation, people are not challenges of egalitarianism, which turn away so position in the playing field of organizations pa- nally, the volume contains several articles re- looking to associate with one label or another; many educated young people from Orthodoxy? tronized by young, educated, and involved Jew- garding Israel, including a comparison of the they seek truth and meaning – they want to ad- For a book whose title does not mention any de- ish. There is a growing body of literature secular-religious divides in Israel and America, here to their tradition, but they want to do so in nomination outside of Orthodoxy, one would ex- regarding the movement, prominent among it a a realistic look at the relationships between sec- a way that appeals to them. (Note the recent pect that there be at least one article dealing with recent book by Elie Kaunfer, Empowered Ju- ular and religious soldiers in the IDF, a descrip- move towards ritual observance across the board this class of people. The challenge of 21st-cen- daism: What Independent Minyanim Can Teach tion of the Religious Zionist view of secular in Judaism.) This appears to be the wave of the tury Modern Orthodoxy is and will be the ques- Us About Building Vibrant Jewish Communities Zionism, and an argument from the American future, and since people tend to shift signifi- tion of how to keep idealistic and religiously (Woodstock, VT: Jewish Lights Publishing, perspective to allow civil marriage in Israel. To cantly in their affiliations and beliefs between interested, but open and secularly exposed, Jews 2010), and an article by Ethan Tucker online, summarize, the volume includes many well- ages 15 and 30, the young demographic is the (especially those from an Orthodox background) “What Independent Minyanim Teach Us About written and reasoned theoretical pieces, as well more volatile and exciting one, representing a who are drawn to egalitarianism, within the fold the Next Generation of Jewish Communities” as an abundance of relevant sociological infor- major shift from the past. However, instead of of Orthodoxy. The goal, as always, must be to available at http://www.zeek.net/ 801tucker/. mation. focusing on the future, in which the Jewish present a coherent Orthodoxy that is responsive The recently established Yeshivat Hadar is asso- The truckiii one might have with the latest in- world will be dominated by post- and non-de- to the contemporary challenges, without sacri- ciated with these movements, and it represents stallment of the Orthodox Forum series com- nominational collaboration among individuals, ficing any religious principles.

Volume IV, Issue 3 www.kolhamevaser.com 31 Our Menahel, Rabbi Shmuel Jablon, will be at YU's "Chiunch Recruitment Days" November 15-16! He would love to speak with potential teachers or parents of potential students. To arrange an appointment contact him at [email protected].