Tag Archives: monotheism

Modern Orthodoxy and Modern Bible Study

by Ben Zion Katz

Dr. Ben Zion Katz’s  guest post is the 7th part in a series discussing whether modern biblical scholarship is a danger to traditional Jewish belief. The first 3 parts, two talks and a Q&A session from Rabbi Menachem Leibtag and Dr. James Kugel, are available herehere, and here. The fourth part, a very short list of some Rabbinic sources that do not believe Moses is the sole author of the Torah, is available here, and a short look at Dr. Nahum Sarna’s approach to the matter can be found here. Our last post, a thought provoking guest post by rabbinic student Ben Elton, is called Revelation, Tradition, and Scholarship: A Response. It is available here.

The Torah is the basis of all Judaism. In traditional Jewish thought, the Torah is considered to have been dictated by God to Moses, and the text of the Torah that we possess is considered to be a record of that revelation. It has been claimed that modern, critical biblical scholarship and traditional Judaism are irreconcilable. This book demonstrates that modern biblical scholarship is not as scientific as its proponents make it out to be, while traditional Jewish exegesis is more critical than is commonly appreciated. A synthesis of the two approaches is presented in the concluding chapter.

It has been claimed that modern, critical biblical scholarship and traditional Judaism are irreconcilable. This book demonstrates that modern biblical scholarship is not as scientific as its proponents make it out to be, while traditional Jewish exegesis is more critical than is commonly appreciated. A synthesis of the two approaches is presented in the concluding chapter. (from Amazon.com at http://www.amazon.com/Journey-Through-Torah-Documentary-Hypothesis/dp/9655240886)

At present, the Modern Orthodox intellectual world is engaging academic Bible study with renewed vigor.  In addition to this website, there is also thetorah.com and the recent comments by Professor Marc Shapiro on the Seforim blog, for example. Perhaps the plethora of books dealing with this topic on an accessible level by authors such as Richard Elliott Friedman, James Kugel, Marc Brettler and others, or the teachings of Rabbis Bin Nun, Leibtag, or Bazak in Israel to name a few, are a factor.  Whatever the reason, I am excited by the current intellectual activity, as I have been thinking about this issue for 40 years.

A scholar by temperament, I cannot shut off my academic brain when I study Jewish texts.  On the other hand, as a practitioner of evidence-based medicine, I require hard data to change my practice.  With this outlook, I believe that Orthodoxy today is less broad than the Rabbinic Judaism of centuries past, but also that modern, academic Bible scholarship is not the hard science its practitioners claim it to be.

As most people reading this blog are undoubtedly aware, the leading academic theory as to how the Bible came to be written is the documentary hypothesis (DH), often associated with the name of Julius Wellhausen (1844-1918).  The DH claims that the Torah was preceded by 4 separate sources (or “documents”), each of which told the history of Israel in its own way.  These purported documents were later edited together, thus accounting for some of the apparent duplications and contradictions found in the Torah.  Of course, these discrepancies had been known for centuries, but were by and large dealt with by the rabbis on a case-by-case basis, rather than with a single, over-arching theory.

There have been attempts to deal with the DH by serious Orthodox Jewish thinkers for over a century.  David Zvi Hoffmann (1843-1921) wrote Biblical commentaries that attacked the DH on its own terms, as well as an entire book Ra-ayot Machriot Neged Wellhausen (Convincing Proofs Against Wellhausen, Jerusalem, 1928; available at Hebrewbooks.org).  Professor Umberto Cassutto also attacked the DH on its own merits in his famous Eight Lectures (translated by Israel Abrahams, Jerusalem 1961).  Rabbi Dr JH Hertz in his monumental English commentary on the Pentateuch also attempted to deal with the DH, mainly in the Additional Notes at the end of each book of the Torah.  The late Rabbi Mordechai Breuer essentially accepted the conclusions of the DH but placed them in a religious context by claiming that they were all authored by God (see for example the chapters related to Rabbi Breuer’s approach in Modern Scholarship in the Study of Torah: Contributions and Limitations, ed. By S Carmi, Jason Aaronson, 1996).  David Weiss HaLivni, in his books Peshat and Derash (Oxford, 1991) and more fully in Revelation Restored (Westview Press, 1998) argues that the Torah was improperly preserved during the Babylonian exile and had to be restored as best as it could be by Ezra after the return to Judah in the mid 5th century BCE.

In the first 2 chapters of my recent book A Journey Through Torah: A Critique of the Documentary Hypothesis (Urim, 2012), I critically examine the linguistic and literary evidence for the DH.  In chapters 3-8 I demonstrate that traditional Bible exegetes can be quite analytical.  In the concluding chapter I provide a synthesis that I believe to be both traditional and academically sound.

Since my book appeared, Dr. Joel Baden published The Composition of the Pentateuch: Renewing the Documentary Hypothesis (Yale, 2012), which focuses solely on the literary aspect of the DH, arguing that the latter is primarily a literary solution to a literary problem.  Dr. Baden also assumes that there was a single, minimalist compiler who edited the disparate sources.  However, as I point out (Jewish Bible Quarterly, in press) there are literary difficulties with Dr Baden’s admittedly clever solutions.  The “documents” that Dr. Baden isolates are not as complete or consistent as claimed, nor is the compiler as consistent or minimalist as advertised.

On the other hand, it is not as if modern scholarship has nothing to teach even the most Orthodox of Bible students.  For example, the tragic story of Yiphtach and his daughter (Judges 11:29-40) cannot be understood without realizing that houses in ancient Israel were constructed on 3 sides of a courtyard, where the animals were kept; thus when Yiphtach rashly vowed that he would sacrifice the first thing that came out of his house after his battle with the Ammonites (Judges 11:30-31), he undoubtedly thought the first thing that would come out to greet him would be an animal  from his courtyard, not his daughter.  Egyptologists explain that Joseph’s Egyptian name Tzaphnat Pa-aneah means “sustainer of life” an apt name for the one who saved Egypt from famine, and that Moses’ name means born of (water), just as Ramses’ name means born of Ra.

Academic Bible scholarship offers the same serious challenges to traditional Judaism as did evolution.  The latter, however, was backed by hard evidence (fossils, DNA, etc., etc.) and most of the intellectual Modern Orthodox world has accepted evolution in some manner and Torah as two different manifestations of truth.  Until such hard evidence becomes available to support the DH (eg finding an ancient scroll in the Judean desert resembling one of the purported Pentateuchal sources, for example), I do not believe we need to swing open “the gates of figurative interpretation” (Maimonides, Guide of the Perplexed, Book II, chapter 25) quite that far.

Ben Zion Katz M.D. is author of A Journey Through Torah: A Critique of the Documentary Hypothesis [Urim, Jerusalem, 2012]

If you’d like to submit a guest post or response, please contact me on Facebook or Twitter.

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How many principles of the Jewish faith?

How many principles of the Jewish faith?

This is a picture of the 13, -no sorry- FIFTEEN principles of the Biala rebbe. Joshua Harrison sent it to me.

Comment if you want a translation. Otherwise, see if you can spot what doesn’t look quite right…

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by | June 4, 2013 · 3:55 pm

Revelation, Tradition, and Scholarship: A Response

By Ben Elton

Ben Elton’s guest post is the 6th part in a series discussing whether modern biblical scholarship is a danger to traditional Jewish belief. The first 3 parts, two talks and a Q&A session from Rabbi Menachem Leibtag and Dr. James Kugel, are available herehere, and here. The fourth part, a very short list of some Rabbinic sources that do not believe Moses is the sole author of the Torah, is available here, while our last post, a short look at Dr. Nahum Sarna’s approach to the matter, can be found here.

Yitzchak Sprung is in the middle of a series of posts on this blog exploring whether modern biblical scholarship is a danger to traditional Jewish belief. We have seen perspectives from Menachem Leibtag, James Kugel, Nahum Sarna and a digest of Hazal and Rishonim who did not believe that the entire Torah was either given at Sinai or given to Moses. All of this discussion and analysis is interesting and much of it is valuable, but there are also problematic elements to his enterprise, which this post is designed to highlight.

We should always attempt to reveal the nuance and complexity of our tradition. Yitzchak has brought to our attention once more, sources in the Talmud which understand that the Torah (by which I mean the Pentateuch) was given not in one fell swoop but over the course of the wanderings in the desert, and that the last few pasukim were dictated not to Moses but to Joshua. We have been reminded that significant medieval scholars held that there may have been some amendments to the text even later than that. Abraham Ibn Ezra has long been known for holding that view; more recently we have learnt that Yehuda HeHassid held similar views. All this is to the good, and we should not be perturbed that the Rambam disagreed and his Principles of Faith reflect his different position. Rishonim do not always agree, indeed that is the foundation for much traditional learning.

However, we should not delude ourselves. There is a vast chasm between these traditional (if sometimes marginal) views and the contemporary approach. Although the academy is perhaps rowing back from the high point of biblical minimalism, the consensus of modern scholars does not accept there was an Egyptian slavery of the entire Hebrew nation, nor an Exodus, a Moses, the Revelation at Sinai, nor the conquest of the Land.1 We cannot reconcile modern scholarship and traditional faith by referring to the sources that Yitzchak discussed. Indeed, as Marc Shapiro has shown (for some reason the radicalism of Shapiro is often overstated), all authorities agree that these events took place and all regard the belief in a direct Divine Revelation as essential.2 This is true of figures as separated by time and culture as Joseph Albo and Moses Mendelssohn.3

So let us be clear. Accepting the findings of biblical scholarship would represent a complete departure from traditional Jewish thought. It means far more than viewing the Rambam’s Thirteen Principles as just one voice in a complex conversation; it means rejecting the attitude towards the Torah held by every Jew until Spinoza and every traditional Jew since. This point too has been acknowledged by scholars and thinkers on both sides of the question, from Joseph Hertz to Louis Jacobs.4 The Documentary Hypothesis shatters the traditional view. The idea that the Torah was written by many hands over many centuries and redacted in the Persian period or later is totally absent from traditional accounts. Even David Weiss Halivni cannot stomach this view, and argues for a Revelation at Sinai followed by a reconstruction of something approaching an original text, which would account for the features which academics ascribe to multiple authorship and editing.5

Further, this change in our view of the Torah would require the construction of an entirely new theology of halakhah, which brings me to my second point. Many have tried to create a new justification for the observance of mitzvot absent direct Divine Revelation. In America, Solomon Schechter took the first steps, followed by Louis Ginzberg and Louis Finklestein. In Britain the same was attempted by a group of figures I discussed in a recent article in Conservative Judaism, culminating in Louis Jacobs in a series of books, pamphlets and lectures.6 Most recently Joel Roth has restated much the same arguments.7 They all suggest that while the Torah may be the result of many years and many authors and editors it has nevertheless received Divine sanction through history, specifically its acceptance by the Jewish People and therefore can still be the basis for a binding halakhah.

There are three fatal problems with this approach. First, it breaks down even for its advocates at some point. Louis Jacobs repeatedly advanced the view that halakhah remained binding whatever our conclusions might be on the authorship of the Torah, but became queasy when it can to institutions such as mamzer, which he attributed to a human, as opposed to Divine element in the biblical text, and wanted to eliminate. The problem being, that in his view the Torah should be regarded as both entirely human and entirely Divine. Gordon Tucker took a similar approach to the prohibition of homosexuality and argued vigorously that he could not exclude his views on the Bible from his thinking about the position of gay Jews and his desire to enable them to find personal fulfilment with a partner, and his belief that God wanted that too.8

The second problem is that this view actually inhibits halakhic change. The traditional view that a Divinely revealed law was given into human hands, allows for reconsideration of its meaning in every generation in the light of its needs. The train of thought that comes from attempting to reconcile modern thought on the Bible with a commitment to halakhah, concludes with the idea that whatever has been accepted is binding. This logically precludes further development because the status quo always has the Divine imprimatur. Of course, this point has long since been put to one side in practice.

The third problem is sociological. The attempts by the early leaders of the Conservative Movement to justify a binding halakhah without direct Divine Revelation comprehensively failed. The Conservative laity has never been halakhic and now the Conservative rabbinate is not halakhic either. David Wiess Halivni and Alan Yuter made this point in the 1980s, Ismar Schorsch and Joel Roth more recently. It is an irrefutable fact that the abandonment of the doctrine of direct Divine Revelation leads inexorably to the collapse of traditional Jewish life, with all its meaning, beauty and power.

Where does this leave us? We have to stop pretending. We have to acknowledge that our traditional sources do not bring us closer in any real sense to modern biblical scholarship, although its observations may be useful in prompting our own thoughts, and that was certainly true of Mordecai Breuer (Menachem Leibtag’s teacher) who saw many perspectives in a unitary text.9 We can continue to delve into our own tradition, but in its own terms and not to try to find a way to reconcile with contemporary scholarship. If we want to continue as traditional Jews either in thought or deed then, in the words of Alexander Kohut, higher criticism of the Pentateuch is ‘noli me tangere – hands off!’10

Ben Elton is a second year semicha student at Yeshivat Chovevei Torah.

If you’d like to submit a guest post or response, please contact me on Facebook or Twitter.

1 Israel Finkelstein, Amihay Mazar, Brian B. Schmidt, The Quest for the Historical Israel (Society of Biblical Literature 2007)

2 Marc S. Shapiro, The Limits of Orthodox Theology (Littman Library of Jewish Civilisation 2004), chapter 7

3 Joseph Albo, Ikkarim and Moses Mendelssohn Jerusalem. See Alexander Altmann’s discussion of the relationship between Albo and Mendelssohn’s dogmatic views in his Moses Mendelssohn: a Biographical Study (Littman Library of Jewish Civilisation 1998), 544

4 J.H. Hertz, Pentateuch and Haftorah’s (Second Edition, Soncino Press 1961), 402; Louis Jacobs, Beyond Reasonable Doubt (Littman Library of Jewish Civilisation 1999), 56

5 David Weiss Halivni, Revelation Restored (Westview Press 1998)

6 Benjamin J. Eton, ‘Conservative Judaism’s British Trailblazers’ (Conservative Judaism 63:4, Summer 2012); Louis Jacobs, We Have Reason to Believe (Vallentine Mitchell 1957); The Sanction of the Mitzwoth (Society for the Study of Jewish Theology 1963); Principles of the Jewish Faith (Vallentine Mitchell 1964) A Jewish Theology (Darton, Longman and Todd 1973)

7 Joel Roth, ‘Musings Towards a Personal Theory of Revelation’ (Conservative Judaism 64.1 Fall 2012)

8 Gordon Tucker, Halakhic and Metahalakhic Arguments Concerning Judaism and Homosexuality (2006) available here: http://www.rabbinicalassembly.org/jewish-law/committee-jewish-law-and-standards/even-haezer#interpersonal

9 See Meir Ekstein, ‘Rabbi Mordechai Breuer and Modern Orthodox Biblical Commentary’ (Tradition, 33:3, 1999)

10 Alexander Kohut, ‘Secular and Theological Studies The Menorah (July 13, 1892), 49. See BAva Batra 111b

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Is Modern Biblical Scholarship A Danger to Traditional Belief? (Part 5): Dr. Nahum Sarna

This is the 5th part in a series discussing whether modern biblical scholarship is a danger to traditional Jewish belief. The first 3 parts, two speeches and a Q&A session from Rabbi Menachem Leibtag and Dr. James Kugel, are available here, here, and here. The fourth part, a very short list of some Rabbinic sources that do not believe Moses is the sole author of the Torah, is available here. Additionally, since we are, after all, discussing traditional Jewish belief, it might be worth taking a look at our short summary of Rambam’s 13 Principles of Faith, and some of our other posts discussing Jewish belief such as Russ’ six part handbook to the Creation-Evolution Debate and Is It Possible to Keep the Mitzvot Without Believing?.

Since we’re taking a look at modern biblical scholarship and traditional faith, I thought it might be worthwhile to check out what Professor Nahum Sarna had to say on the matter. Dr. Sarna, who was a professor of Biblical Studies and Chairman of Near Eastern and Judaic Studies at Brandies University as well as an ordained rabbi from the Orthodox “Jew’s College“, kept Jewish law. While he is often not considered an Orthodox Jew, possibly due to his career as a biblical scholar and his association with the Conservative Jewish theological Seminary, I think many in the Orthodox community would want to hear from him if he were alive today.

In regards to his personal beliefs, I am given to understand that Dr. Sarna did not believe in labels at all. Rather, he tried to be a good Jew, and left it at that. As I understand, he sat on the Rabbinical Committee at an Orthodox synagogue and studied with several well known Orthodox rabbis, including Britain’s Chief Rabbi Israel Brodie. The latter was interested in grooming him as a successor, which is no small praise.

A person who is often (rightly or wrongly) characterized as not being Orthodox, but who does share our commitment to Halakha (Jewish law) raises questions regarding what exactly it means to be a Jew, and an Orthodox one in particular. From reading 3 of his books, as well as much of his excellent running commentary on Bereshit and Shemot, he seems to have been very traditional, though how traditional can a Bible scholar be?

As we said, James Kugel would tell you “very”. I think Sarna would as well, but both of these eminent scholars may be biased on the matter.

On the one hand, reading Dr. Sarna’s books, it is unsurprising to find that they seem very traditionally Jewish in their themes, messages, and values; after all, they are books about the Bible. On the other hand, all of that is aside from the criticism part (“Other than that Mrs. Lincoln, how was the play?”).

I can get to those themes another time, but I was just wondering if Rabbi Leibtag’s advice to sometimes reconstruct parts of the metaphorical bridge of Jewish faith  would lead to something like Dr. Sarna’s work.

Anyway, for those of us who want to know Professor Sarna’s views on traditional faith and modern criticism, he has left us a very illuminating introduction to his classic Understanding Genesis. We’ll look at a few of the points he makes there.

1) There were many, many books written by the Jewish people thousands of years ago. More than twenty books which we no longer have are mentioned in the Bible, and it seems likely that there would have been many more. In fact, in Dr. Sarna’s opinion, there were other holy books, even, that we no longer have. These books likely disappeared  for many reasons, including the difficulty of distributing books at that time in history, the high rate of illiteracy, the then harsh labor involved in writing and copying books, the weather in the Land of Israel, and the many conquerors who tramped through Israel throughout history, leaving destruction in their wake.

The Bible, however, did not disappear. Why not?

“There is one simple explanation. The books of the Hebrew Bible survived because men firmly and fervently believed them to be the inspired word of God, sacred literature. We can no longer know the criteria of selectivity adopted by those who fixed the Cannon of Jewish Scriptures. Certainly, there must have been other books regarded by the people as being holy at one time or another, but why they did not enter the final Cannon cannot be determined. Yet it is beyond doubt that it was not the stamp of canonization that affirmed the holiness of a book; rather the reverse. Sanctity antedated and preconditioned the final act of canonization. The latter was in most cases a formality that accorded finality to a situation long existing….Ultimately, it was this conviction that preserved the Bible and gave it irresistable power.”

It seems to me that Sarna has described the traditional situation here. The Mishnah mentions the canonization of certain books, and it stands to reason that even those who opposed including the Song of Songs in the Bible thought it was divinely inspired, as Sarna says. Sadly, most of us no longer think the Bible is important at all, and the point seems moot.

2) According to Dr. Sarna, the intellectual movements which led to humanism and the rejection of religious authority naturally challenged faith and the theocentric (God centered, as opposed to man centered) nature of the Bible. The critical methods used in the 19th century when approaching the Bible of course posed their challenge as well, specifically in regards to the belief that the entire Torah was dictated word for word to Moses.

According to Sarna, the “fundamentalists” did not help this situation.

“They mistakenly regarded all critical biblical studies as a challenge to faith. There remained no room for the play of individual conscience; the validity of genuine intellectual doubt was refused recognition. By insisting dogmatically upon interpretations and doctrines that flagrantly contradicted the facts, the fundamentalist did not realize the self -exposure of an obvious insecurity that was more a reflection upon his own religions position than a judgement upon biblical scholarship. For it declared, in effect, that spiritual relevance can be maintained only at the expense of the intellect and the stifling of the conscience.”

This approach, Sarna tells us, led to many people considering Bible study childish, since they were not encouraged to study it in a serious and challenging way in school. Naturally, having been taught it in a simplistic way, they began to consider Bible study inferior to other areas of study.

The truth is, I have had a few teachers myself who indeed taught us that our conscience and thoughts were a disruption to the service of God, and not a part of it. These teachers weren’t fools, but were smart, charismatic  and effective communicators, some of whom I learned a lot from. Additionally, I have met many, many similarly intelligent and wonderful people who think that is is important for our religion that we find God inscrutable, and that we ought to ignore what may seem to us to be a clear fact.

This of course reminds us of Rambam’s statement:

“My endeavor, and that of the select keen-minded people, differs from the quest of the masses. They like nothing better, and, in their silliness, enjoy nothing more, than to set the Law and reason at opposite ends, and to move everything far from the explicable….But I try to reconcile the Law and reason, and wherever possible consider all things as of the natural order….” (Essay on Resurrection p. 223, available here.)

3) Finally, commenting directly on our problem, Dr. Sarna says the following:

“Of course, the fundamentalists frequently take refuge from modern scholarship by appealing to “tradition”, by which they mean medieval authority. The illegitimacy of this position as an argument of faith is, however, easily demonstrable. The medieval scholars made the most of all the limited tools at their disposal. But they did not have access, naturally, to the modern sciences of literary and textual criticism and to the disciplines of sociology, anthropology, linguistics, and comparative religion. We simply do not know how they would have reacted had all this material been available to them.”

Dr. Sarna, then, assumes that some of the Medieval authorities (Rishonim) may have engaged in modern criticism themselves, if they were alive today. In light of what we have seen in our last post, this doesn’t seem impossible, but I don’t know.

Finally, Dr. Sarna says the following, which perhaps best summarizes his position on modern scholarship and traditional faith:

“Another misapprehension, shared alike by the followers of “pietism” and “scientism”, was that the recognition of the non-unitary origin of the Pentateuch must be destructive of faith and inimical to religion. But is it not to circumscribe the power of God in a most extraordinary manner to assume that the Divine can only work effectively through the medium of a single document, but not through four? Surely God can as well unfold His revelation in successive stages as in a single moment of time.”

Continuing on, Dr. Sarna notes the many shortcomings of modern criticism, including a “bias against the people of Israel” and “unsupported or insufficiently supported conjecture”. None the less, in his opinion, the Torah has come from more than one document, and “this is a fact that has to be reckoned with.”

With all of this in mind, we see that Dr. Sarna takes biblical criticism very seriously, but doesn’t see it as a real challenge to faith. Rather, it:

“provide(s) the means to a keener understanding…and may prove to be the key to a deeper appreciation of their religious message. Far from presenting a threat to faith, a challenge to the intellect may reinforce faith and purify it.”

I think, if we may compare Dr. Sarna’s opinions to Rabbi Leibtag’s and Dr. Kugel’s, that we may say in short that he seems to agree with Rabbi Leibtag that modern tools can be used to strengthen faith. I wouldn’t go so far as to say that they’re in complete agreement on all important issues, but in the basic question of reading the Bible anew with modern tools, it seems they agree. Dr. Kugel, on the other hand, disagrees and emphasizes the need to read the Bible in the traditional way, while making use of the full breadth and depth our tradition. I have been told he does not think highly of Dr. Sarna’s approach, and since they so strongly disagree on this important question, we can see why.

At any rate, this provides another voice dedicated to keeping Jewish law to our discussion. I think next time we’ll check out Umberto Cassuto, who was a Chief Rabbi in his home town in Italy, before he fled to Israel to become a celebrated Bible professor.

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What Are Rambam’s 13 Principles of Faith?

As I said in my last post, I want to continue writing about modern scholarship and traditional faith with a post listing some of the traditional rabbinic sources that deny a complete Mosaic authorship to the Torah. I’m not sure how many places you might look for such sources, but Marc B. Shapiro wrote a fascinating book which is mostly a compendium of these sources.

At any rate, before I post about some of the sources listed in Shapiro’s book (which I’ll do next time), I thought I’d post what Rambam’s 13 principles actually are. Even though as a community we seem to pay a lot of lip service to the principles, and certainly in the Orthodox community, the Yigdal poem (a version of the principles) is recited daily or weekly, it still seems like a lot of people don’t exactly know what each of the principles are.

Before we get to the actual list, I want to emphasize again how important the principles are. In Rambam’s opinion:

1) One who accepts the principles of faith will certainly have a place in Olam HaBa (The World to Come/Paradise). If someone accepts the principles, but sins in pretty much all other regards in Judaism, this person is treated with love and compassion as a member of the Jewish people.

2) One who even doubts the principles has removed himself from the Jewish people. Jews are obligated to hate and destroy this person, even if such a person is exact in keeping of the mitzvot (commandments).

These aren’t small points to make. You may argue that there is no 14th principle that Rambam is always right (as Rabbi Menachem Leibtag pithily remarked in his fascinating talk at LSS) or that Rambam changed his mind later on, wrote his true views esoterically, etc. For these reasons, and others, it is really hard to view the 13 principles as the end of the discussion when it comes to Jewish dogma. Menachem Kellner’s Dogma in Medieval Jewish Thought is essential reading on this topic, and can’t be recommended enough. Like other Littman books, you might find it a little pricey, and prefer to go to the library. Littman is a non-profit publisher, so I don’t really hold it against them for charging a little more than I’d ideally like to pay. Not to mention that every single book I have read from their publishing house has been superb. That is kind of amazing, actually.

So, then. On to the principles.

1) God exists in a unique and self sufficient manner. If God stopped existing, so would everything else, since the totality of existence relies on God, who is the cause of everything in existence. However, if all of the existence were to stop existing, God would not be affected, as he is not caused by the universe. Yahu Skaist reminded me I should have been clear, as Rambam is there and in MT Yesodei HaTorah 1:3, that it is not possible for God to cease to exist. Rather, this is a theory discussed to make a point.

2) God is one, and His unity is entirely unique1.

3) God has no body, nor any physical attributes at all2.

4) God is beyond time.

5) Only God may be worshiped3.

6) God communicates with man, in what is known as prophecy4.

7) Moses was the greatest prophet, and God spoke to him directly while Moses was awake, as opposed to through an angel, while asleep. This is how all other prophets receive prophecy. Moses was not weakened by prophecy, like other prophets. Additionally, he was able to choose when to receive a prophecy, as opposed to all other prophets, who had no idea when they would have another revelation.

8) The entire Torah was given to Moses at Sinai.

9) The Torah cannot be replaced or changed in any way. It has therefore not been changed since Moses received it in its entirety on Sinai.

10) God knows of, and cares about, the actions of mankind.

11) God rewards good and punishes evil.

12) There will be a Messiah/Messianic age.

13) God will resurrect (at least some of) the dead at some point.

Many have been noted that the principles can be put into 3 classes: 1-5 are about God, 6-9 are about revelation, and 10-13 are about reward and punishment. Additionally  Abravanel writes in his Rosh Amanah that really all beliefs in the Torah are equally important. This being the case, it is worth discussing why Rambam would write his principles in the first place, but that’s for another post.

Now that we’ve gone through the principles themselves, I feel we can discuss some of the traditional opinions which differ from them, specifically, in regards to the principles about Mosaic prophecy.

Footnotes:

1When we describe unity we might refer to several things which are unified, such as the several players on a baseball team. Cars have parts, books have pages, the universe has perhaps infinite pieces. However, God’s unity precludes any “other” whatsoever, and He is not subject to the division of parts. His oneness is dis-similar to all other unities.

2This is really implied by the second principle, and L. Jabocs (Principles of the Jewish Faith) quotes Friedlander as saying that Rambam includes this principle because it was a prevalent belief that God has a body, even among Jewish scholars.

3As we have already ruled out the possibility of other deities (since God is the cause of the everything else, is One, so that nothing else is similar to Him, and is not affected by anything else so that we might think He has a partner or equal), this principles comes to preclude the worship of God’s works and messengers. Angels, the sun, the deceased, etc. Obviously, the sun is a gift from God, and we ought to appreciate it. But to worship it as a form of appreciation to God would still be forbidden. The same goes for everything else in life.

4Before you get clever and question whether Rambam’s principles should be considered incorrect because he relies on an Aristotelian understanding of metaphysics for his principles, I’ll note that Rambam did not rely 100% on Aristotle’s metaphysics. Rather, he regarded it as the best theories available. However, all theories of what goes on beyond the moon were considered uncertain by him. This means that if Rambam included the active intellect in his 13 principles, it is not that you should accept the active intellect as dogma. Rather, we should accept the bottom line, which is prophecy, and examine for ourselves what might be the best metaphysical theory today. Rambam includes his theory because that is the best they had at the time.

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Is Modern Biblical Scholarship A Danger to Traditional Belief? (Part 3)

Why is King Shapiro the picture in this post? Keep reading to find out!

Just in time for Shavuot, I’ll post some notes from the question and answer session with Rabbi Menachem Leibtag and Dr. James Kugel on modern biblical scholarship and traditional Jewish belief. The first posts, notes on the presentations from Leibtag and Kugel, are available here and here.

I don’t remember all of the questions, but they can be partially inferred from my notes. The first had to do with the historical accuracy of the Torah.

In regards to this, Rabbi Leibtag emphasized what he had pretty much told us already: The Torah is not a history book. The goal of the Prophets is not to teach us history. Rather, we study Torah for the message in it. Archaeology has the goal of teaching us history, and obviously Rabbi Leibtag thinks this can be important. None the less, to focus on what happened historically seems to be to miss the point in his opinion.

Kugel added to this that it’s hard to argue with archaeologists, but as Rabbi Leibtag said, the texts are out to teach us something other than history. We all know that the Creation narrative bumps up against science. But the point of Bereshit isn’t to teach us science. The lesson there is that we must keep Shabbat, which is separated from the first six days.

Kugel also described an idea at that point which he has described elsewhere, and which we have eluded to before. This is the idea that the Torah is like an old family photo album, which has captions on the photos. The modern scholar tells us to ignore the captions. A picture doesn’t lie, so we should only pay attention to the photographs if we want to know the history of the people in the photos.

We, however, look at the photos in another way. We received not just those photos, but “all those words”, that came with them. We interpret the photos according to the captions, our Oral Torah. “What we care about is what the words mean”, not what took place in history.

On this note, I want to emphasize it is not only that the Torah is not a history book. It is also not a science book. Science is important, but the Torah focuses on what many call “the ought”, that is, what one ought to do. Science tells us how we might do it, but doesn’t provide a reasoning for us to choose one action over another. Without some goal, direction, or philosophy, there’s simply no reason why one “how” should be chosen over another. So why would the Torah be a science book?

There are other reasons to argue against the Torah being a science text book, but this isn’t the place. Back to biblical scholarship.

2) The next question was in regards to the authorship of the Biblical books. Modern scholarship seems to have challenged our traditional beliefs about who wrote the books, so should we still believe in the divine authorship of the Bible?

I think Kugel was the one to answer this. According to what I wrote down, his response was again something he had already said to us: Who cares who the prophets are? If it is divinely given, that’s good enough for us.

We don’t know the rules of prophecy, and contradiction may not be a problem in it, so that shouldn’t necessarily cause us to look for more authors anyway. There’s really no way to prove authorship one way or another.

In regards to the similarities between our religion and others (for instance, the Mesopotamian Sabbath), Kugel noted that we focus on the differences between our religions, presumably because those are the things that will tip us off to the messages in the Torah. Additionally, he noted that if Judaism had no similarities to other religions, it would have had to start from scratch.

This might confuse people as a rationale for the creation of religion; if God is communicating with man, why doesn’t He just communicate a pure divine work that has nothing to do with the rest of the world, let alone other religions?  Won’t people think our religion is just copying others, and that we made it up?

However, the truth is, there are many good reasons for Judaism to look like other religions. The basic reason is that the Torah is the meeting between the divine and man. If you want to see more, I posted about it recently here.

3) The next question had to do with the Sages, and their knowledge of the back-histories of the Bible. If the Sages didn’t know that some parts of the Bible were similar to Pagan writings and religion, why should we trust them? Additionally, would they have cared if they did know?

Rabbi Leibtag answered first, flatly telling the crowd that the question doesn’t matter at all. Again, in his opinion, perhaps the Torah has a history most of us are unaware of or not, but in the bottom line, it is divinely authored (or edited!) and we look for the messages in the Bible. This is what’s important, and we don’t really care about this kind of question.

Kugel chose to elaborate a little more on the question. In his opinion, the Sages were in fact aware of the (now) surprising history of much of Judaism (I suppose we might find it similar to Rambam’s long description of idolatrous histories of the mitzvot in MN starting 3:30-ish), but they did not focus on it. Rather, like Rabbi Leibtag said, they focused on the divine message in the Bible, as opposed to the history of the text. The divine messages and lessons are what they focused on and tried to pass on to us.

Interestingly, Kugel told us at this point that in his opinion, his work and perspectives are a continuation of the tradition of the Sages. Most of us would have thought that a professor of biblical criticism would not consider himself to be so traditional. However, tradition for Kugel is what guides us in reading the Bible. He just seems to think that the Rabbinic tradition is a little different than what most of us think (for instance, in his opinion, many of the Sages probably thought God has a body, despite Rambam’s protestations otherwise in his principles and elsewhere).

4) Finally, one questioner asked about what he termed “the elephant in the room”. It seemed many times during the night that Rabbi Leibtag and Dr. Kugel were advocating a position which contradicted our belief in Mosaic authorship of the Torah. This is of course one of Rambam’s principles of faith, and as I like to remind people, Rambam wrote that we should hate and destroy someone who does not believe in his 13 principles. So this is an important question. Should the crowd have lynched Dr. Kugel, before turning to kill Rabbi Leibtag?

Rabbi Leibtag answered first. First, he told us (for the second time that night) that in an argument between Rambam and him, you should follow Rambam.

Next, he recommended that we read Marc B. Shapiro’s amazing (my description) book on the 13 principles, where he lists many traditional authorities who disagreed with the Rambam’s formulated dogmas. These great rabbis and sages throughout Jewish history disagreed with Rambam, and (it seems) it was OK.

Additionally, Rabbi Leibtag conjectured that Rambam may have written the belief in complete Mosaic authorship for the masses. However, his own opinion may have been that it was not heresy to believe the Torah was not entirely authored by Moses (and we’ll remind readers of the opinion in the Talmud that Moses did not write the last 8 verses in the Torah).

However, one may also interpret the Rambam away from what he seems to be saying, in Leibtag’s opinion. It is not so much that Moses wrote every word of the Torah, that is important to Rambam to emphasize. Rather, Rambam wants to emphasize that every word came from God, and that it is all true. To focus on the authorship misses the point.

(I have to note here that on its face, this seems like quite a stretch as an interpretation.)

At any rate, Rabbi Leibtag emphasized that the Bible has a message for us, and to focus on who wrote Isaih and how many authors it had simply misses the point. There is a call to us, and we must listen.

Finally, Rabbi Leibtag told us that there is no fourteenth principle of faith that Rambam is always right. Perhaps he got this one wrong. This was one of the highlights of the night in my opinion.

Happily, we have now reached the disagreement between Dr. Kugel and Rabbi Leibtag. Leibtag speculated that Dr. Kugel would tell us only to study the Bible with our present traditions (the “captions” which Dr. Kugel mentioned earlier). In Leibtag’s opinion, however, we created new traditions, and we survive challenges through our Torah study.

Dr. Kugel then stood to also answer this question, and also began by recommending Dr. Shapiro’s book. He also recommended Dr. Menachem Kelner’s “Must A Jew Believe Anything?”. These are two of my favorite authors, so I will happily tell you here that I felt quite validated hearing this.

Dr. Kugel also raised the possibility that Rambam was writing for his time when he posited a pure Mosaic authorship for the Torah. At the time, it was a common Muslim attack on Judaism that Ezra had falisified the Torah, and that our Jewish tradition was in fact false. In response to this, Rambam wrote that not one word had been changed since Sinai, when Moses received the entire Torah. This would have aussuaged doubts in the Torah.

The last thing I’ll note before closing up over here is that Dr. Kugel told us that in his opinion, to read the Torah by focusing on the words without our tradition (as many Orthodox Jews, including Rabbi Leibtag at times, do today) is an exercise that must end with biblical criticism. In his opinion, there is no realistic line that can be drawn.

Dr. Kugel lingered for some time after the question and answer session, and he said many more interesting things to the group of people who pestered him, including being very gracious to the weirdo who asked him for a photo. Additionally, he remembered my wife from his class a couple of years ago, which was completely awesome. Finally, I asked him to sign his book “In the Valley of the Shadow: On the Foundations of Religious Belief”, which is a superb book which I highly recommend. Having said that, I really recommend all of his books that I have read.

I think, if there is anyone left who is interested, that I’ll continue this little series with a follow up or two. In my next post I might include some of the things Dr. Shapiro wrote in his book about great rabbis in our history who did not accept a complete Mosaic authorship of the Torah, which is really interesting. Additionally, he wrote recently on the Seforim Blog about divine authorship, and it’s worth checking out. Just to be clear, I recommend actually buying this book so you can have it around.

After the Shapiro post, I think I might post about Sarna or Cassuto, or maybe Rav Dovid Zvi Hoffman. We’ll see. I have a feeling I might be the only interested person by the time we get to that.

Have a Chag Sameach!

PS. I feel that after the first two posts, I should include another great quote from the night. Besides for Rabbi Leibtag’s remark that there’s no fourteenth principle that the Rambam is always right, the winner is probably Dr. Kugel’s statement that “I’m not schizophrenic”. People seem to think that to teach biblical criticism and believe in divine authorship is only possible for a split personality. Based on the things he said to us, I believe him; what do you think?

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Is Modern Biblical Scholarship A Danger to Traditional Belief? (Part 1)

LSS scholarsip and belief

Most of us never stop to think about modern biblical scholarship, and in the Orthodox community my impression is that it’s generally viewed as either a danger to be avoided, or a seriously misguided approach to the Torah and the rest of the Bible.

But is this really true? Lincoln Square Synogogue’s Community Scholar Elana Stein Hain just organized a forum on the topic, with two presentations and a question and answer session from two of the most prominent Orthodox Bible scholars today, Rabbi Menachem Leibtag and Dr. James Kugel. Rabbi Leibtag is a teacher at the Har Etzion Yeshiva, as well a prominent teacher, lecturer, and writer on TaNaKh (Bible). He regularly lectures in both Israel and North America. Dr. Kugel,  a world renowned expert on Biblical scholarship and author of  “How To Read the Bible” (among other fascinating works), was a professor at Harvard before retiring to Israel and Bar Ilan University. 

Both speakers were superb, and I want to share some interesting points I wrote down from their presentations and answers. I’m a long time Kugel fan, so getting to hear him was very exciting for me, and I actually (and probably very awkwardly) asked him to take a photo with me. Why not?

I’ve never heard Rabbi Leibtag before, but I’ve heard high praise lavished on him, and he didn’t disappoint. I’m definitely going to check out his writings now, and I’m excited to learn some new things.

One of the most interesting points that came out of the evening was a fundamental disagreement between Dr. Kugel and Rabbi Leibtag, but I’ll get to that later.

Rabbi Liebtag spoke first. He was an entertaining speaker with some surprising views, but I think his perspectives would be considered a lot more mainstream in Israel.

If I understood him correctly, Rabbi Leibtag views modern biblical scholarship as a tool in studying Torah. This means that while we believe (unshakably) that God gave us the Torah, we don’t know exactly how this took place. Modern scholarship delves through history to find out what actually happened, and thus sheds light on this question.

This can be compared to modern science telling us how God created the world. It is our belief that He did so, but we don’t know how, exactly. Science and modern scholarship become tools to answer these questions, though in Leibtag’s opinion, archaeology is still in the baby stage.

This being the case, scholarship is not only not a danger, but a useful tool in our toolbox (this is his phrase).

The problem with modern scholarship really comes in when it comes to teaching it. In Rabbi Leibtag’s opinion, God created the world to have nations. He then chose one nation as His servants in order to bring Godliness to the world. This is the goal of the Torah, and the question is what role scholarship plays in this goal.

As we said, it is a tool in his opinion. The problem with scholarship is as follows:

The goal of Godliness may be likened to a bridge. When building the bridge, we need many parts. The cement, the pillars, etc. Sometimes we need to replace parts, and so too we sometimes replace parts in our belief system.

In his opinion, the parts we replace should not be viewed so much as traditional beliefs, but as traditional understandings of traditional beliefs. Thus, our understanding until this point in time did not include modern scholarship. Now it does, and our understanding has been somewhat adjusted.

However, the tool of modern scholarship is a “power tool”, and it’s not for kids. When we replace parts of the bridge, we need to do so carefully. If you’re ready, it’s a great tool. If you’re not, the bridge may fall apart.

That was really his main speil, I think. Importantly, he mentioned that he believes we should bring new understandings to the Torah. He quoted his teacher Rabbi Bruer as saying “You should read Torah like Rashi did: Without Rashi”. Therefore, while some understandably take the approach that a new interpretation must be wrong or one of our past interpreters would have thought of it already, the best approach is actually to read the Torah anew in every generation.

If we did not do this, no one would ever have written a commentary after Rashi, or Ramban, etc.

Tied into this point is the role of subjectivity in reading the Torah. While there are many objective tools (language and theme connections, contradictions, similar stories, etc.) in the end we make a subjective choice of how to understand the Torah, and this is our hiddush, novel understanding.

The Torah is not a book which makes simple clear points like a law book, which wants you to know exactly how to act. Rather, the Torah has many different voices, repetitions, contradictions, and styles, all of which invite the reader to delve into the text, rather than to skim it. To simply read the Torah like a book of directives is to miss how one should read Torah.

His quote of the night was in regards to this. In his pithy phrasing the Torah is “not an artscroll how to think book.” It takes effort to read it, and we have to engage in deep study and thought to use objective tools to come to a new subjective conclusion.

Part two will follow with some of Dr. Kugel’s remarks.

If you’d like to submit a guest post or response, please contact me on Facebook or Twitter.

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“Eleh Moadei” According to the Gra

by Rabbi David Eisenman

It is by now well-known that the Vilna Ga’on’s learning towards the end of his life focused on reading Tanach (Bible) very closely, and finding in the nuances of the Torah bases for  the entirety of our system of halakha (Jewish law).

One striking instance of this can be seen in the The Vilna Ga’on (Gra’s) revolutionary explanation of a seemingly simple pasuk (verse) in this week’s parshah (Torah portion). Vayikra (Leviticus) 23 is a list of all the mo’adim, the holidays, starting from Pesach and ending with Sukkot.   This list is introduced in 23:2, “Speak to the Children of Israel, and say to them [these are] the holidays of Hashem, that should be designated as Holy Days.” Verse 3 then continues. For six days work may be done, but on the seventh day it is Shabbat Shabbaton …, you may do no work [on it]”   Then verse 4 begins listing the Mo’adim.

Asks the Gra: First, verse 3 seems completely out of context—verse 2 introduces a list of the Mo’adim, a list that begins in verse 4.  Verse 3 is about Shabbat, most certsinly not a mo’ed.  What is that verse doing here?  And second, why is the Seventh Day that this verse mentions— Shabbat—referred to as “Shabbat Shabbaton,” and not just as Shabbat?

The  Gra suggest reading verse 2 completely differently from its simple meaning, and reading it in a way that supports the halakha that one may cook on yom tov (holidays), but not on Yom Kippur.

Suggests the Gra:  The six days referred to in verse 3 , days on which work may not be done, refer to the six days during the year which are mo’adim, but in which we may cook: Rosh HaShanah, the first day of Sukkot, Sh’mini Atzeret, The first and last days of Pesach, and Shavu’ot.  (Of course, we are speaking of the ideal calendar, not the chutz la’aretz (outside of Israel) calendar, with its second days of each of these yom tovs.)  These  are the six days the Torah is referring to, on which one may work.  The seventh day on which one may not work is Yom Hakippurim, a day on which cooking is forbidden, and a day which is referred to as “Shabbat Shabbaton” (e.g., Vayikra 23:32).

Thus, our pasuk is not at all out of context: it introduces the mo’adim as a whole, and introduces us the basic difference between them and Shabbat Shabbaton. With this explanation in mind, we see that Shabbat is not mentioned at all in this verse.  A great example of how deeply one must dig when reading the Torah.

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Is “Kedusha” Arrogant?

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Many of us say Kedusha1 hundreds, maybe thousands, of times in our lives. Unfortunately, there seems to be a basic aspect of the prayer which makes no sense. The premise of Kedusha seems to be that we will sanctify God (Nekadesh et Shimkha, We will Sanctify Your Name). But how is it possible to think that we are going to make God holy? What is the meaning of this statement? We say every day that we are going to take the unchanging God from a state of “unholiness”, and through our prayer, make Him holy. Does this make any sense to you whatsoever? Does this not seem arrogant, and theologically foreign to Judaism?

So what is the possible meaning of this prayer?

Rabbi Dr. Faur says the following, and I will quote him at length:

Qedusha is a delocutive expression. It derives from a special class of verb, ‘to say’ that particular word (e.g. ‘to welcome’, that means: ‘to say: welcome’!). Similarly, in Hebrew le-qaddesh (to sanctify) means: ‘to say: qadosh! (holy!). Thus, in the qedusha of the hazara, before exclaiming “Holy! Holy! Holy!” it is stated: Neqaddesh et Shimkha be-‘Olamakh, keshem shemeqaddeshim Otakh bi-Shme Marom. Properly translated it means: “We shall declare that your name is ‘Holy’, just like it is declared among the heavenly beings.” Similarly in the Sephardic liturgy: Naqdishakh ve-Na’arisakh ke-No’am Siah Sod Sarfe Qodesh, “We shall declare: ‘You are Holy! You are Exalted! As in the reverential chanting of the congregation of holy Seraphim.” (Homo Mysticus: A Guide To Maimonides’s Guide for the Perplexed, page 87)

This being the case, Dr. Faur has explained away the problem very simply. It is not that we “sanctify” God, whatever this might mean, but rather we express that He is Holy! Properly understanding this word, we see that the question never really gets off the ground.

With this explanation in mind, I think it seems clear that the text of the Kedusha does just this. In it, we declare that God is holy, not perform a ritual whereby He becomes holy. It seems that this is the simplest meaning of the entire text, and so this is the conclusion one should come to. I was confused, however, by the introduction, though I am told by others that they were not.

At any rate, I think this clears up the question of how it is we might sanctify God. For more on holiness itself (and Faur mentions it in passing later in the paragraph quoted above), it’s worth taking a look at Menachem Kelner’s Maimonides’ Confrontation With Mysticism, where he effectively demonstrates the true meaning of “holiness” according to Rambam.

1 The daily Kedusha (Sanctification) prayer, is recited in the morning blessings before Shema, during the repetition of the Shmone Esrei (Silent prayer, also called Amida,or even just Tefila/prayer), and during Uva Le’Ziyon. In it we imitate the angels in their praise of God, and say “Holy! Holy! Holy! God of Legions!”.

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Organized Religion- Good Or Bad?

Now that there’s a new Pope, I can’t help thinking about the positives and negatives of Organized or (Institutional) Religion. I think for the most part, when I’ve heard the term “Organized Religion” it has come from someone saying they don’t like it. In my experience, these negative feelings have come from people who consider themselves religious/spiritual, but do not wish to take part in the institutional aspects of whichever faith.

I think there are many reasons that people may feel this way, but I’ve basically come into contact with two main explanations. The first is that institutions restrict religion, making it too formal and ritualized, when it should be something that flows from the soul. The other claim is that the organized religions basically go after each other and create, if not war, then something less than a complete peace (if only by arguing).

Now, as a Halakhic Jew, I’m just about as organized and institution oriented as you can get, so you might reasonably assume that I support this type of religion. This is true, though from the perspective of Jewish law, even if you strongly disagree with the system, it is still binding. That is a good example of the possibly constricting nature of institutional Judaism.

On the other hand, I can’t help but think of the positive aspects of this kind of religion.

1. Organized Religion Can Be Shared. Spontaneous Spirituality Cannot Be: It seems to me that if we abolished the institutions involved in religion, and in Judaism I think this includes the law as institution, we would basically also abolish shared religion. Each person might have their own religious feelings and beliefs, but there would be no way to share it.

For the Jewish people, this basically means no more Jewish people, since this is what binds us. And lest you respond that a pure nationalism is possible, I will ask you how exactly you define the Jewish people? Even if you want to reject the Halakha, you must have some organized and formal definition which we might share and rally around.

So for the national religion, of which Judaism is the only example off the top of my head, it seems impossible to survive without at least some major organized points, just in order to keep us together. In fact, how can any group worship together, or how can a parent share a religious act with a child? It is true that they could both perhaps do some act which feels religious to each them, but to do it together requires a shared act and planning. Jewish law gives us the ability to share our religion together, whether it is by the Passover Seder or morning prayers.

There is a larger point here, I think. Spirituality in Judaism is born of a sense of community. Although the individual’s spiritual life is very important, in the bottom line we all go to Shul together, are responsible for each other, etc. A lone person’s spiritual life may be very full, but remains the worship of just that person.

Doesn’t his smile make you want to organize a religion?

2. Planning Is Good: Furthermore, organization of course comes with all of the obvious advantages that planning and preparation give to actions over those actions which are done spontaneously. Someone who plans may find out while there is still time that the charity they thought of donating to is tied to a terrorist organization (and this actually is not as rare as we might think) whereas the spontaneous gift giver may end up giving a few dollars to drug dealers, terrorists, or others who it is                                                                                          wrong to support.

 All of this is not to say that spontaneous religious feeling isn’t often very important (especially in prayer, say), but rather to defend what is sometimes put down unfairly in my opinion.

Additionally, I’d like to consider the arguments that religion creates. As we all know, religions tend to disagree with each other, and this may perhaps be multiplied within a religious group, where different factions argue for one opinion or another. This is, of course, especially true of Judaism, where arguing is basically our bread and butter.

Now, it is very understandable why many of us want to refrain from all the disagreement (and all of this is without even getting to the wars caused by religion), but I still think we might find many advantages in arguments, provided they are conducted in a respectful manner.

3. Arguing Is Good Too: First, arguing helps us test opinions and get closer to the truth1. If we are going to worship God together, then it is important to consider the way we do it, even though this requires disagreements.

Additionally, arguing is a sign that we are not complacent. We wish to move forward, analyze ourselves, our religion, our law, and our shared experiences. Through sifting through minute discussions, even those discussions which go on for thousands of years, we come closer together.

Relevant to this is the fact that Torah needs disagreement. Those of us who study Talmud know that each page is filled with machlokot, or arguments. Torah, which requires disagreement by its very nature, is considered to be equal to all of our other commandments and values (provided that we put it into practice).

4. Disagreeing Together: Additionally, arguing, while it seems to be something which highlights the gap between two parties, also highlights what is in fact shared by those two groups. A group of people arguing about how to serve God agree they must serve God, since the argument would be quite foolish and pointless otherwise. And so on and so forth.

So I might just be naive, but this whole organized religion thing doesn’t seem too bad to me! But what do you think?

 

This article is really a bit of a sequel to my earlier post Is Judaism Too Dry?. If you’d like to submit a guest post or response, please contact me on Facebook or Twitter.

 

1As is well known, the Common Law system, which operates in such countries as Britain, the US, and Israel, relies on this point. It is called the Adversarial System for this reason.

 

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