Torah U'Madda - Rabbi Anthony Manning

More documents

Recommendations

Info

5773 - dbhbn ovrct4sxc17. Hirsch’s view of Torah and Wisdom is one of coexistence and therefore is essentially static. Kook’s is one ofinteraction and hence dynamic. Hirsch is an esthete who wants Torah and Derech Eretz to live in a neighborlyand non-combatant fashion for the cultural enhancement of both. Kook is an alchemist who wants the sacredto transmute the profane and recast it in its own image .... Hence for Kook TuM represents a genuine synthesis,with all the benefits and problems and dangers associated with that. For Hirsch, for whom the secular studiesare employed to order, define and assist the sacred and place it on a firm scientific basis - Torah im Derech Eretzis a relationship of coexistence. For Rav Kook, .... the motion goes in both directions. The less important one is.... the rationalization, explanation and adornment of the sacred by the profane. .... Far more significant is ....the radiation of kodesh towards chol, enobling it, raising it to the loftiest levels, sanctifying it, impregnating itwith meaning and purpose.Torah U’madda, pp 132-3D] TORAH U’MADDA - RABBI LAMM’S MODEL - NEO-CHASSIDUT18. The concept of avodah begashmiut is that G-d’s immanence in all creation, - in Nature as well as in Torah -means that the mundane, physical order represents a legitimate avenue of approach to G-d.ibid p17119. ... the Lurianic doctrine [is] that all existence is sustained by the holy sparks of divinity that are the vehicles ofDivine immanence. When one is involved in any worldly matter, he has it in his power by virtue of his thoughtsand intentions, to liberate those sparks, returning them to their Divine source. This act of the redemption orelevation of the Divine sparks is, in and of itself, an act of the greatest religious significance, not merely aninstrument for some later fulfillment. ... There is a very small step from avodah begashmiut to TuM, fromworship through corporeality to worship through intellectuality, from service of G-d with the body to service ofG-d with the mind .... The religiously inspired study of Madda is the cognitive equivalent of avodah begashmiut.... provided .... that it is pursued as an act of avodat Hashem, and not merely for career reasons, culturalcuriosity, or because it is socially expected.ibid p173-4Rabbi Lamm sees TuM as a new application of the one of the philosophies of Chassidut - that one is capable of raisingkedushah out of all mundane physicality in this world. So too, one can raise kedushah from the secular study of Madda,provided that one’s kavana is leshem shamayim. Note: in practice the Chassidim were amongst the greatest opponents ofsecular studies - R. Lamm is transferring a concept in chasidut to TuM20. The study of the sciences and humanities is, in effect, the study of Gemara and thus the fulfillment of the studyof Torah.ibid p165Note that R. Lamm’s ‘neo-chasidut’ model for TuM, whilst similar to that of Rav Kook, differs from it in a number ofimportant ways. First, Rav Kook develops more of an ontological and theoretical construct, whilst Chassidut is intendedto be a direct and practical mode of life. Secondly, whilst Rav Kook looks atomistically at the specific issue which isbeing raised to kedusha, ‘neo-chassidut’ looks holistically at the growth of the individual.E] TORAH U’MADDA - WHAT IT’S NOT!21. When we speak of Torah and Madda, it is not because of practical economic necessity or because we imputeany imperfection of inadequacy to Torah ... but because we affirm that both Torah and Nature are the results ofDivine revelation; and even as God is one, so there is no split between His self-revelation in Torah and Hisself-disclosure in Nature.ibid p144
5773 - dbhbn ovrct5sxc22. It should be made clear that when we propose the hasidic or Madda-as-worship model of TuM based on thistenet of avodah begashmiut, we rule out any equality between avodah begashmiut and a formal mitzvah, andbetween Torah and Madda .... The pursuit of Madda without Torah is devoid of any innate Jewish significance.Hence in addition to requiring that Madda be pursued “for the sake of heaven” and in the spirit of awe andreverence recommended by the Talmud for talmud Torah, the religious legitimacy of Madda would require thatone spend a significant proportion of his time in the formal study of Torah.ibid p177-823. To vulgarise this concept .... as an excuse to minimize the study of Torah or to deny its centrality, eithertheoretically or functionally, is to distort it most deplorably.ibid p177-824. Nature, the world, must not be neglected, and it must be studied and explored as part of man’s relationshipwith his Maker. But Torah, as more than a creation of God, but His very word, ever remains supreme.ibid p14725. For Torah U’Madda to be religiously meaningful, it is essential that Torah be acknowledged as possessingcentral value and primacy over all else. Only when such centrality is affirmed does the enterprise of Maddabecome pregnant with meaning and the promise of sanctity ... Indeed, only if one is firmly planted within, in theinner precincts of Torah, will he or she spiritually flourish in the outer courtyards of Madda as well.ibid p20226. The primacy of Torah must be a given in any viable TuM approach. This precludes any version of TuM thattreats Torah as a form of human culture only.... .ibid p22F] TORAH U’MADDA - THE DANGERSR. Lamm’s philosophy of TuM has been much criticized. Some criticism is based on misunderstanding of his positionse.g. some say he places equal weight on Madda as on Torah, or that he is satisfied with minimal Torah - which is clearlywrong (see above). However, other criticism is based on the suggestion that the learning of outside world is (andperhaps always was) just too ‘treif’ to bring it into our lives. R. Lamm accepts this as a danger and a risk but argues thatit is a risk that must be taken. The alternative is an isolationism which which cause more long-term damage27. As attractive and spiritually edifying as this doctrine of worship through corporeality is, its is quite dangeroustoo .... It is replete with antinomian possibilities; taken too far, it can undermine the halacha ...ibid p17528. Whenever there is an encounter of sacred and profane, there must be anxiety, for who knows but that insteadof the kodesh converting the chol, the chol will master the kodesh .... He who enters into this dialogue of Torahand Wisdom must tremble at the risks inherent in it, even while acknowledging that it is his duty to undertakeit. Many religious casualties have already resulted from this historic program of TuM and there are more yet tocome.ibid p134-5
Page 1 and 2: 5773 - dbhbn ovrct1sxcISSUES IN JEW
Page 3: 5773 - dbhbn ovrct3sxc(a) Model 1 -

Torah U'Madda - Rabbi Anthony Manning

Create successful ePaper yourself

Delete template?

Save as template?