TORAH INSIGHTS FOR A MODERN AGE By DAVID ROTENBERG Integrated Studies Final Project Essay (MAIS 700) submitted to Dr. Mike Gismondi in partial fulfillment of the requirements for the degree of Master of Arts – Integrated Studies Athabasca, Alberta August, 2013 Table of Contents Abstract ………………………………………………………………………….. 3 Introduction ……………………………………………………………………... 5 Essay One: Joseph vs. George – A Modern Look at Faith ………………….. 11 Essay Two: What’s in a Name? ……………………………………………….. 18 Essay Three: Talk to Strangers ………………………………………………... 23 Conclusion ……………………………………………………………………… 29 References ………………………………………………………………………. 34 2 ABSTRACT Today’s Jewish community features very different demographics from previous generations’ due to large sections of the population being unaffiliated, non-observant, or “Modern Orthodox”. As a result, any efforts to reconnect the unaffiliated and/or reach these other segments of the community for spiritual direction and Torah education must be targeted in new strategic ways. This project employs both the scriptural and comedic knowledge of its author, Rabbi David Rotenberg, a semi-professional stand-up comic, to develop contemporary Torah insights targeted at a modern audience. The project focuses on lessons applicable to three of the 54 weekly portions of the Chumash (Five Books of Moses), Vayigash, Kedoshim, and Emor, each developed as an independent essay, although numerous additional relevant sources are also discussed. Each essay establishes an accepted understanding of the relevant Torah concepts, rooted in the text and traditional commentaries. This conventional thinking is then challenged with original questions, and comedic sources are introduced as a form of unorthodox commentary. The essays conclude by demonstrating a connection and revealing the newly-inspired message. 3 Through the substantive content yielded by the integration of humour sources with Biblical content, the original query – whether new Torah insights could be developed to appeal to a modern audience – can be answered in the affirmative. While the research and subsequent development of these chidushim (new Torah insights) are absolutely a success, they represent but a minute sample size of the canon of Torah. Furthermore, this project acknowledges the fact that this work is successful due to the expertise of its author as a practitioner of Jewish education and ministry as well as comedy, and is thus something not easily copied by anyone. Nonetheless, it does prove that creating such chidushim is possible, in addition to yielding three humorous modern Torah lessons not previously available to any audience. In addition, it demonstrates the potential for any Jewish educator with specialised expertise to undergo a similar exercise, and produce similarly innovative results. 4 Introduction Of what significance to today’s modern world is a sacred text given nearly 4000 years ago? If, as is a core belief of Judaism, the Torah is authored by an Infinite God, then its laws, morals, and ethics are wholly relevant even today. Jewish Law is continually being applied to new situations, and the study of both the scripture and the lessons of the Torah, is central to Jewish life. We study Torah for the sake of our own religious development, for the spiritual benefit to our community, and to grow in our understanding of God and His creation. Nonetheless, working as a Jewish spiritual leader in today’s modern age is not without its challenges. Jewish people of my parents’ generation recall that any time they asked why Jewish belief/tradition dictated a certain practice, the response was a Yiddish expression loosely translated as “That’s how it is, and that’s how it will always be.” Ironically, Judaism has never been a religion that espouses blind faith; critical thought and debate are pivotal to Jewish learning, and the study of scriptural texts and their commentaries is fundamental to Jewish life. Regardless, while it is questionable whether those previous generations found such an answer even remotely satisfying, most of today’s Jews have no interest in blindly accepting any religious direction without explanation or meaning. 5 In today’s Jewish community, we see numerous attitudes towards religion. As in previous generations, the devoutly observant demographic is alive and well. What outsiders would likely call “Ultra-Orthodox” levels of practice, and extreme dedication to Torah study characterise this segment of the population. At the opposite end of the spectrum are those who are unaffiliated with any formal aspect of Judaism and have no ties to Jewish community institutions. In many cases such people are wary of anything perceived as religious, and - whether the cause or the effect - are at risk of assimilating into secular society so fully that they will eventually vanish from the Jewish nation entirely. In between these two extremes are Jews that span a vast range of levels of Jewish affiliation, observance, and education. For them, Judaism is absolutely applicable and valuable in their lives, but Torah learning may be less of a priority to them and/or they may be more discerning in their choice of sources for study. The most traditional commentaries on both the Written and Oral components of the Torah come from the period of the “Rishonim” (between the 11th and 15th Centuries), with others being written by sages that have lived since. While they all offer deep Torah insights that are completely applicable today, many Jews are looking to more contemporary sources for chidushim (new Torah insights). 6 As even the most recent rabbinic texts rely on more mainstream thinking, they are suited primary for a particularly religious audience. However, with an incredible proliferation of the “Modern Orthodox” community, increased demand for Torah lessons suited to the non-religious population, and worldwide outreach initiatives geared at attracting the unaffiliated back to their heritage, today’s Jewish world necessitates a new treatment of our holiest of scriptures that will catch the attention of – and appeal to – a broader audience, while staying true to the spirit of the text. As a rabbi, I am a duly trained and recognised authority on Jewish scripture and theology. Over the course of my career to date, a large majority of my work experience has been with the target demographics described above. In my spare time, I also moonlight as a semi-professional stand-up comedian, performing at comedy clubs and other private events on-and-off for the last 15 years. One of the factors of my success in the Jewish field is my ability to use humour – both my own and quotes from various comedic sources – in my ministry and teaching. This idea is hardly revolutionary. In my Jewish education, I have learned from numerous teachers whose classes could be considered anything from mildly funny to downright hysterical. The sharing of jokes in the context of 7 a Torah lesson is even recorded as far back as the time of the Talmud. Nor is the use of humour in learning restricted to any one field. Humour is generally accepted to put people in a positive mood, of which point there is actually medical support. According to a 2001 article in the Journal of the Royal College of Physicians, “considerable physiological changes occur after laughter. The blood flows more freely, the immune response is stimulated, muscles pump, endorphin production is increased and there is some relaxation. All of these, not surprisingly, make one feel better.” (Calman, 2001, p. 227) A Torah.org article on Maimonides’s Laws of Understanding, stating “...we should feel an intense joy at the opportunity to fathom G-d's Torah. And there's nothing like a little humour to bring out that warm, joyous feeling -- allowing us to loosen up and maintain our focus,” (Rosenfeld, 2008) would seem to concur. This by itself can make one more receptive to material on any topic. Furthermore, articles in Medical Teacher, Nurse Education Today, and the Journal for Nurses in Professional Development all reference the use of humour in various teaching contexts in the medical field. Although the benefits of humour as a teaching/learning tool are put under such scrutiny in some of these publications, perhaps this is a product of medical experts attempting to resolve a wealth of anecdotal evidence with limited scientific corroboration on the subject. 8 While humour is certainly employed in education in various spheres, this project aims to take its application to another level. In accordance with the famous concept “Eilu v’eilu divrei Elokim Chayim” – both these and these are the words of the Living God, any Torah thoughts or discussions, including new ideas that are borne out of Torah learning – provided that they are consistent with the fundamental beliefs of Judaism – themselves become part of the greater body of Torah. With this in mind, the use of humour – so obviously enjoyed by most people - may now be employed not only to conduce Torah learning, but to generate a brand of original chidushim geared primarily toward the wide target audience described above. In an attempt to consolidate the various experts’ explanations of interdisciplinarity, the preface to MAIS 700 text, “Case Studies in Interdisciplinary Research” states that each of the definitions shares the following characteristics: “Interdisciplinary research has a particular substantive focus. The focus of interdisciplinary research extends beyond a single disciplinary perspective. A distinctive characteristic of interdisciplinary research is that it focuses on a problem or question that is complex. Interdisciplinary research is characterized by an identifiable process or mode of inquiry. 9 Interdisciplinary research draws explicitly on the disciplines. The disciplines provide insights into the specific substantive focus of interdisciplinary research. Interdisciplinary research involves integration. The objective of integration is pragmatic; to produce a cognitive advancement in the form of a new understanding, a new product, or a new meaning.” (Repko, Newell, and Szostak, 2012, p. xviii) Over the following pages, three independent essays are presented, each developing new Torah chidushim.