One's Attitude Towards Learning (Achieving Elevation Part 2) [Rav Aryeh Leibowitz]

In addition to making Torah study regular and primary, one’s attitude towards his learning of Torah is also a significant contributor to man’s spiritual success.  To successfully live one’s Torah wisdom, the acquisition of Torah knowledge must not be a mere intellectual pursuit.  Torah study is not for fulfilling intellectual curiosity alone.  The pursuit of Torah knowledge is a pursuit of divine truth, and a rendezvous with transcendence.  As an engagement with the divine and with the eternal truths of reality, Torah must not speak only to one’s mind, but also speak to one’s heart. 

Approaching Torah study with this perspective greatly impacts a person’s ability to live the Torah he has learned.  The Torah envisions that every person – not just the elite Torah scholar – should have an intense, passionate, and personal relationship with Torah study that leads one to identify and unite with the wisdom he has learned.  The goal of Torah study is not only to know the Torah, but to internalize the Torah knowledge that has been learned.

When Torah study is studied with a conscious focus on internalizing, the Torah becomes a part of one’s own essence.  The studier unites with the Torah, and becomes a person of Torah.  This focus also naturally leads one to perform the mitzvos and live by the ideals of the Torah.  Perhaps this is the reason that Hashem commanded the Jewish people to literally carve the entire Torah into stones before they entered the land of Israel from their desert wanderings.  Unlike writing, carving into stones makes the text part of the stone itself.  The message to the Jewish nation was that the Torah must be a part of who they are and not something external to them.[1]

Chochmah and Daas

Chazal use two different terms when talking about wisdom: chochmah and daas.  Chochmah is knowledge that a person has learned through study and experiences. It is, however, external to a person.  It is information that he originally did not know and now he knows.  However, da’as is knowledge that has been internalized and affects the way one lives.  It is internal knowledge that has become a part of one’s identity.

In general, there is a progression from chochmah to da’as.  Often something is learned as pure information — as chochmah — and over time it is internalized and enters the realm of da’as. Knowledge’s journey from chochmah to da’as heralds a deepening of existence, and reflects an existential transformation in one’s relation to truth. The goal of Torah study is to bring the information learned to the level of da’as.  Proper Torah study requires one to internalize wisdom, to make it part of one’s essence.  The amassing of intellectual knowledge is important, but the true elevation of man comes through da’as, not chochmah.[2]

The Midrash records (Vayikra Rabbah 1:15) a very disparaging comment about a Torah scholar who does not have da’as, comparing him to a carcass – the epitome of wasted potential.  One who studies Torah but allows it to remain external to who he is, one who amasses great amounts of knowledge but does not internalize that knowledge or live by that knowledge is wasting his potential. 

This is the Torah’s directive (Devarim 4:39), “וידעת היום והשבת אל לבבך,” “You shall know today, and bring it to your heart…”  Hashem states clearly here that it is not enough to know (וידעת).  Chochmah that is learned by the mind must also filter down to the heart, as R. Tzadok Ha-Kohen of Lublin teaches in his Pri Zadik (Rosh Hashanah #9), ““The level of da’as is achieved through a connection between the brain and the heart, and through this, [the intellect] is realized in the depths of the heart.”[3]

The Maharal even suggests that the Jewish nation’s failure to appreciate this point led to the destruction of the Temple.  The Gemara (Nedarim 81a) states that the Temple was destroyed because the Jewish people were not reciting a blessing on their Torah study.  Clearly, the Jews at that time were studying Torah, but their lack of making the appropriate blessing was symptomatic of an attitude towards Torah that reflected a pure intellectual interest.  They studied, but lacked the desire to infuse their religious identities with that which they had learned.

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[1] In this light we might be able to better understand a Mishna in Pirkei Avos.  The Mishna writes that “The performance of Torah is primary, not the learning of Torah (לא המדרש העיקר אלא המעשה).  This does not mean that Torah study is less importance than the performance of the commandments.  In fact, Chazal teach that learning Torah is of supreme value (“תלמוד תורה כנגד כולם”). The reference by Chazal in this context to “performance (מעשה)” does not refer to the actual performance of the commandments, per say, but rather refers to a form of learning Torah with an intent to live the Torah and implement into life that which has been learned.  Indeed, how can Torah study be denigrated and considered less than the commandments, if Torah study is itself a mitzvah.  Rather, the Mishna means that Torah study that is only to know the “wisdom of Torah” but with no intent to live the life of Torah is the object of the Mishna’s denigration.    See Ruach Chaim, Avos 3:17 who suggests along these lines.

This is perhaps the meaning of the Yaavetz’s comment in his commentary on Avos (3:12), “Wisdom (חכמה) that doesn’t lead to actions isn’t wisdom.”  The learning itself must be directed inward and with the intent that it will change and elevate a person.  Only then is it true Torah study.  To be clear: We are not saying that the only value of Torah study is that it teaches one how to perform mitzvos.  Torah study for the sake of Torah study is encouraged, even idealized, and Torah study that never actually translates into a physical action is not lacking in any way.  Obviously when an opportunity presents itself to fulfill what one has learned, man must be stirred to do so.  However, such fulfillment is not the only goal of his study.

[2] The Torah itself also relates to the term da’as in a similar fashion. In the Torah the word da’as necessarily implies a connection. It is used to express the ultimate connection between husband and wife, physical intimacy: “And the man knew Eve his wife” (Genesis 4:1). Just as the connection realized through physical intimacy is da’as, so too the intense and personal connection between the person and the knowledge he has internalized is called da’as.

[3] This might also explain the Midrash that teaches that Avraham wore a jewel around his neck.  What is the message of this Midrash?  Do we need to know what jewelry Avraham wore?  Rather, a jewel represents something of value, and the Midrash is teaching us something about the value of Avraham’s neck.  Perhaps, we must look at the neck as the connection point between the head (mind) and chest (heart). Avraham’s neck is highlighted because he excelled in connecting his mind with his heart. Avraham recognized the value of not only studying Torah with his mind, but also the importance of uniting the wisdom he learned with the rest of his being.

A Life of Torah Study (Achieving Elevation Part 1) [Rav Aryeh Leibowitz]

Introduction

We have discussed man’s elevated position in creation, and his unique mind that empowers him to acquire knowledge.  We have also explored man’s free will, and his obligation to make decisions in life that will propel him to live the knowledge he has learned.  More specifically, we have identified Torah as the ultimate source of wisdom, and a Torah life as the prime manifestation of that wisdom. Lastly, we discussed man’s inner struggle with his own lower forces that draw him away from this obligation to study Torah and live a Torah life and distance him from his elevated position in creation.  We noted at that time that while man’s free will provides man the unique opportunity to choose to live a Torah life, it also creates the possibility of failure.  In the next few posts we will discuss methods that can assist a person to assume a truly elevated existence.  We will explore ways to train oneself to study Torah and live a Torah lifestyle, and how to overcome the forces within that draw a person away from their divine obligation. 

We have already identified the Torah as the most valuable field of study for acquiring wisdom.  But how is one to undertake studying Torah?  What should be one’s engagement with Torah?  How does one truly study Torah? 

Regular Study

On the most basic level, man must dedicate himself, his whole self, to regular study of Torah.  Torah study must be engaged in with a seriousness and respect that reflects Torah’s importance.  This has ramifications for the way in which one studies,[1] and also demands that significant time and effort be invested to sit and study Torah seriously.[2]

Why is regular study so crucial?  The more a person studies Torah and is dedicated to the pursuit of wisdom, the more he becomes a man of the mind.  This is especially true by people who dedicate large amounts of their time to Torah study.  Such people are developing themselves to be people of the mind.  Always in thought, always considering the material they are studying, serious Torah learners are mindful people.  They gain a perspective on the world through the lens of Torah, for what they study provides a context in which to see the world around them.  Their unique human ability to think deeply and abstractly is practiced often and this transforms them into deep people that operate on a plane that transcends the merely practical aspects of life.   

A person of the mind will more readily make decisions in life that are informed and guided by his intellect, and not by his passions.  This in turn will allow him to live a life that reflects the knowledge he has learned.  He will easier implement and internalize what he has learned and identified as truth if he is a person that is dedicated to the mind.

The Rambam writes that regular study also distances a person from vices.  In describing methods to avoid immorality the Rambam writes that the best advice is to study Torah:

Chazal taught that a person should direct himself and his thoughts to Torah and fill his mind with wisdom, for a person is only overcome with elicit thoughts when his mind is free from wisdom.” (Hilchos Iysurei Biah 22:21)

Making Torah Primary

One’s dedication to Torah study need not be measured only by time or material covered.  Although there is a certain basic amount of time that must be dedicated to Torah study in order to see accomplishment, the primary dedication to Torah that is required of man is in terms of his perspective on Torah.

In Pirkei Avos we are told that a person must make his “Torah study primary, and his worldly occuptions secondary.”  In our day, it is not easy for a person to limit work time.  Indeed, the Rambam’s description of one who works for three hours a day is no longer feasible for most people (Hilchos Talmud Torah 1:12).  However, even if one has limited time for Torah study, it must be the highlight and goal of their day.

To truly succeed in the study of Torah, it cannot be viewed as a pastime or hobby.  Every day in Maariv we proclaim, “For [the words of Torah] are our life (כי הם חיינו).”  This means that we view Torah and its study as our primary purpose and that which provides our life with meaning.  To succeed in Torah one must view Torah study and Torah growth as one’s primary focus in life and that which he desires to be involved with whenever the opportunity arises.

This attitude is reflected in the blessing we make on Torah study.  We do not recite as our goal, “to learn Torah (ללמוד תורה),” but rather, “to be engaged with the words of Torah (לעסוק בדברי תורה).”  This reflects our occupation with Torah study.  The one who is engaged with Torah study, does not merely study Torah from time to time, but he lives Torah in the sense that it is what occupies his mind and what he thinks about, as the verse states “Oh, how I love Your Torah.  All day it is [the subject of] my discussions (מה אהבתי תורתך כל היום היא שיחתי).” 

The primacy of Torah for an individual seeking to climb the ladder of elevation and the absolute dedication to Torah that is manifest as a constant awareness of Torah, was beautifully described by R. Yosef Dov Soloveitchik in explaining why a new blessing is not recited every time one sits to study Torah, but is recited once at the beginning of the day,

When a mother plays with her child there is an acute awareness of the child. But even when the mother works at a job or is distracted by some other activity, there is a natural, latent awareness of her child's existence. This latent awareness remains throughout her entire lifetime and can never be extinguished. It is expressed in commitment, devotion, and in a feeling of identification, a feeling that I and the baby are one. The infant is the center of gravity of the parent's lives. They feel they cannot live without their child.
The same is true with regards to Torah. There may not be an acute awareness of Torah for twenty-four hours each day. But the latent awareness never ceases… This is the reason we say la’asok b'divrei Torah. La’asok implies that even when we are mentally involved with something else we are aware of Torah. This awareness of Torah should become part of one's I-awareness. Just as I am always aware of my existence without having to walk around saying ‘I exist, I exist,’ so should I be aware of Torah. (Shiurei Harav: A Conspectus of the Public Lectures of Rabbi Joseph B. Soloveitchik)

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[1] Chazal (Berachos 22a) even demand that one’s personal study be similar to the Sinai experience, and that “Just as [at Sinai there] was fear, trembling, and shivering, so too (Torah study] must be done with fear, trembling, and shivering.”

[2] One of the verbs used to describe Torah study in the Torah is “שנן” – which the commentators explain to mean “sharp” or “fresh.”  The Torah states (Devarim 6:7), “And you shall teach (ושיננתם) your children,” and Chazal (Kiddushin 30a) teach from the usage of the word “ושיננתם” that this means: The words of Torah should be so crystal clear and fresh in a person’s mind that he can respond to any question without delay.  This is accomplished through serious study and constant review, as Rashi comments on this teachings of Chazal and says about the words of Torah, “Review them and explore their depths.”

Intro To Machshava: Rambam - The Ideal Form of Serving God (Part 2 of 2) [Rav Aryeh Leibowitz]

We discussed the view of the Rambam that the most ideal form of serving God is out of a desire to do the ultimate truth - “do what is true because it is true (עושה האמת מפני שהוא אמת)” - and not for any personal gain, not even to merit olam habah.  (Note: The Rambam obviously believes that there is reward and olam habah for one who serves Hashem, but that is not to be the driving force for such service.)

However, there are sources that could be understood to be encouraging one to serve Hashem to receive olam habah.  Firstly, it is important to consider the words of the Rambam himself earlier in Hilchos Teshuvah where he poetically describes – seemingly in an approving manner - the human craving for olam habah.  Additionally, other great Jewish thinkers, such as Rashi, were seemingly not bothered by one who serves Hashem for olam habah.  In the Mishnah in beginning of Pirkei Avos, Antigonus instructs a Jew trying to serve Hashem not to be like a servant who serves his master in order to get a “pras.” Rashi notes the Mishnah’s use of the word pras as opposed to sechar, and writes that pras refers specifically to reward in this world.  The implication of Rashi is that the Mishnah is only condemning serving Hashem for earthly reward and not condemning one who serves Hashem for sechar – reward in the next world.

Is serving for olam habah ideal or not?  Rav Tzadok ha-Kohen of Lublin suggests that it depends upon how one views olam habah. Some view olam habah as a world of enhanced physical pleasure.  This perspective is uncouth and incorrect.  The proper view sees olam habah as a place of heightened closeness to Hashem. Rav Tzadok argues that if one serves Hashem out of a desire to be “rewarded” with closeness to Hashem, then such service is ideal. 

Why is service of Hashem that seeks a “reward” of closeness to Hashem not an infringement of the Rambam’s principle “do what is true because it is true (עושה האמת מפני שהוא אמת)?”  I once read a parable that can answer our question.  What is the difference between a man who marries a woman because she is rich and he wants money, and a man who marries his wife because he wants a loving and caring relationship with her?  In both cases, the man is marrying her because “He” wants something.  The obvious difference is that money is not inherently connected to marriage, and becoming rich is not a fundamental result of marriage.  Hence engaging in matrimony purely to amass money is immoral.  However love and care are concepts that are inherently related to marriage and possessing a loving and caring relationship is a fundamental, even natural, result of marriage. Hence, it is not immoral or improper when one marries for such a goal. 

So too, in regards to avodas Hashem.  Because olam habah and the closeness to Hashem it affords is a natural and inherent result of serving Hashem, it is different than other “rewards” that are not intrinsically linked with service of Hashem. 

It remains that according to the Rambam serving Hashem with the intention of achieving olam habah, i.e. closeness to Hashem, is not the most ideal form of service, and the Rambam still encourages one to “do what is true because it is true (עושה האמת מפני שהוא אמת)” and not in order to receive a portion in olam habah.  However, we have shown that even for the Rambam such service is still not the same as other forms of service of God that are for mundane rewards.

(Adapted by Micah Hyman)

Intro To Machshava: Rambam - The Ideal Form of Serving God (Part 1 of 2)

Rav Aryeh Leibowitz

Adapted by Micah Hyman

The Rambam wrote many important works.  His most important contribution in the world of halacha was his Yad HaChazakah, more commonly called the Mishnah Torah.  Although it is a halachic work, the Rambam also included select ideas in Jewish thought.  At the end of Hilchos Teshuvah the Rambam includes an important discussion about the ideal form of serving God.  He writes that a person should not do the mitzvos in order to reap reward in this world or even in the next world, nor should he avoid transgressing sin to avoid punishment in this world or the next.  Rather, one’s approach should be to “do what is true because it is true (עושה האמת מפני שהוא אמת)”.  The Rambam does not mean to say that there is no reward for the service of Hashem.  There certainly is!  But the Rambam is arguing that reward from Hashem should not be the drive to live a life of Torah and mitzvos.

Perhaps we can further understand this idea by using a philosophic concept described by the famous German philosopher Immanuel Kant.  Kant claimed that while most people’s actions in life are driven to achieve a desired goal, he believed that there ought to be actions that are done simply because of the action itself and irrespective of the gain or pleasure they provide.  If we apply this distinction to our discussion, the person who is serving Hashem for reward has chosen a desired goal (reward/avoidance of punishment), and views Torah and mitzvos as a means to get there.  This is not ideal, because Torah and mitzvos have become secondary to man’s primary goal of attaining pleasure and comfort.  In contrast, one who learns Torah and does mitzvos because they are true, is not acting based on a personal goal. The end goal is chosen objectively, and it is pursued simply because it is true and correct.

To further understand this concept, a parable is in order. When a child is three years old, giving him a lollipop will encourage him to act in a certain way.  When the child is twelve, a shiny bike will encourage behavior.  At age nineteen, a car; at age twenty five, money; at age fifty, fame; at seventy, to make a mark on the world.  The common denominator is that the person values the incentive.  In the same way, a person who serves Hashem for olam habah is also serving for a reward they value.  A three-year-old wants lollipops, a seventy year old wants to make a mark on the world, a pious Jew who values God wants olam habah.  Granted the desire to make a mark on the world is more sophisticated and elevated than the desire for a lollipop.  Are these not all examples of service for personal desire?  Realize that as a person becomes more sophisticated, so do his desires.  One who recognizes the value of olam habah has acquired a more sophisticated perspective on reward than the three year old child who wants a candy.  For this reason, the Rambam instructs a person that the highest form of service is because Torah is true, without any consideration of personal gain, even olam habah.

To be Continued….

Intro To Machshava: R. Bachya Ibn Paquda - Bitachon and Hishtadlus (Part 2 of 2)

Rav Aryeh Leibowitz

Adapted by Micah Hyman

Last week we discussed R. Bachya’s definition of bitachon and that a person should view God as the ultimate source for all that transpires.  This week, we address the issue of hishtadlus.  R. Bachya asks: If God is orchestrating the world, why do we need to do hishtadlus? 

He provides two perspective:

First, Hashem wants to test man. It isn’t difficult to have true bitachon when manna is falling from the sky.  However, when a man must work hard for his living, it is difficult to attribute his successes and failures to Hashem.  Moreover, the work place is ripe with tests of one’s bitachon.  Opportunities to cheat, or even cut corners, is one example.  If one truly believes that God provides parnasah, it would be obvious that God does not desire one to cheat to receive it.  Hence, the entire framework of hishtadlus provides opportunities to truly express our faith in God.

In addition, R. Bachya notes that the system of hishtadlus keeps man occupied.  When a person is busy with work, he has little time for sin. 

According to these reasons an interesting point emerges.  The amount of hishtadlus one needs to exert can be drastically reduced if a person is already in possession of true bitachon and uses his free time productively.  In such a situation, the primary reasons mentioned by R. Bachya are less applicable. 

In his discussion of hishtadlus, R. Bachya also emphasizes that hishtadlus does not function in the normal way of cause and effect.  That is, Hishtadlus does cause the effect, but only indirectly.  According to R. Bachya, exerting the proper and necessary histadlus is a condition to receive the bounty of God.  However, the effect is not the direct result of one’s hishtadlus.   In terms of livelihood, we would say that doing the necessary hishtadlus is needed so that you can receive the salary Hashem wants to give you.

In light of this perspective, one is advised to choose an enjoyable job, and seek out a profession that suits one’s natural abilities.   One needn’t over-concern himself with choosing the highest paying professions.  Better to find a job that will allow him to fulfill his “chiyuv hishtadlus” in the best way, and leave the actual salary to God.  It is always good to speak with a Rav and professional people familiar with your line of work to determine what hishtadlus is expected and what would constitute going beyond the chiyuv hishtadlus. 

Rabbeinu Bachya cautions that one maintain the proper perspective on hishtadlus. When one heads to work, he should realize that beyond the intrinsic value of his specific profession – for example, the fact that he heals people if he is a doctor or that he protects the right of the innocent or allows for proper commercial interactions if he is an attorney – his profession is a means of fulfilling his chiyuv hishtadlus.  This perspective will hopefully prevent a person from ever sacrificing his values to make extra money.  Remember, Hashem is in charge of the money, not you!

It should be noted that bitachon and hishtadlus are very broad topics, and different Rishonim held different views on these issues.

Intro To Machshava: R. Bachya Ibn Paquda - Bitachon and Hishtadlus

Rav Aryeh Leibowitz

Adapted by Micah Hyman

Rabbeinu Bachya Ibn Paquda authored an important work on Jewish thought and avodas Hashem, titled Chovos Ha-Levavos (Duties of the Heart).  In the introduction, R. Bachya defines two categories of mitzvos:

1. Chovos Ha-Evarim (lit. duties of the limbs - action based mitzvos), and
2. Chovos Ha-Levavos (lit. duties of the heart - belief based mitzvos). 

Nowadays many people mistakenly think that Judaism primarily cares about one’s actions, yet pays little attention to one’s beliefs.  R. Bachya’a two categories demonstrate the fallaciousness of such a perspective.

One of the prime examples of a “duty of the heart” discussed by R. Bachya is having faith (bitachon) in Hashem.  R. Bachya delves into the topic at length, dedicating an entire section to it.  Fascinatingly, before even defining bitachon, Rabbeinu Bachya tells us the benefits of possessing bitachon.   He states in no uncertain terms that one who possesses bitachon has serenity from the pressures of money, gains independence from other people, enjoys satisfaction with what he has, and is shielded from greed. Taken together, all of these benefits free a person from societal pressure and facilitate service of God.

Rabbeinu Bachya moves on to define bitachon.  He defines it as an acceptance of God’s complete control over the world, and a recognition that everything God does is for the best. This entails a belief in three essential facts: (1) Hashem knows what’s best for a person, (2) He has the ability to provide for man, (3) He has the desire to do what is best for man. 

R. Bachya’s definition begs important questions.  One is: If God is in control of the world and does what is best for man, how is one to relate to personal suffering?  Readers might ask: Does having bitachon require a person to be “happy” in the face of suffering? 

This question was tackled by the Chazon Ish.  He suggests that having bitachon does not require a person to ignore normal human emotions.  Rather, it demands of man to intellectually affirm that everything is from God.  When something tragic happens, it is human and appropriate, to mourn and shed a tear.  This does not contradict a person’s ability to acknowledge God’s role in the events.  A person possessing bitachon must be cognizant of the fact that nothing happens without God’s approval and in the grand scheme of things – not necessarily from man’s earthly vantage point - this too must be beneficial. 

A tension point in this discussion is the need for hishtadlus – our requirement to put in our own effort.  The need for hishtadlus is obvious, as Rabbeinu Bachya points out with an amusing anecdote: A man lies in an orchard, but refuses to go get himself an apple. By a stroke of luck, someone brings the man an apple. Still, he needs to do the hishtadlus of putting it into his mouth. Even if his acquaintance puts into his mouth, he still needs to swallow.

To be continued….

Intro To Machshava: Rav Sa'adiah Gaon II - The Root of Heresy (Part 2 of 2)

Rav Aryeh Leibowitz

Adapted by Micah Hyman

Last week we discussed Rav Sa’adiah Gaon claim that one of the reasons people become heretics is due to taivah - unbridled passions and unchecked desires.  We began to explore this perspective by noting R. Yehudah Ha-Levi’s argument that the world itself is the greatest proof of a creator. 

Based upon R. Yehudah Ha-Levi argument, Rav Elchonon Wasserman establishes a sweeping principle: belief in God is obvious and simple. According to Rav Elchonon, it does not require great intellectual prowess to believe in God.

Of course, such a claim just begs a further question: Why then, are there so many atheists in this world? Rav Elchonon answers with the principle of shochad – bribery. Any judge, no matter how sagacious or pious, is prohibited from judging a case where he received even a penny from one of the litigants. This halacha is predicated on the principle that human psyche cannot resist the effects of a bribe. So too in the realm of belief, claims R. Elchonon.  We are all bribed by our physical desires, and this fact of human psyche affects our ability to see the truth.

In other words: There are many pleasures in this world, and the main obstruction to hedonistic impulses is a religious system that dictates behavior and curbs indulgences. Once a person’s desires have control over him, it is very challenging to accept the yoke of a religion, and therefore a person who does not appreciate the beauty of Torah, see its laws as extremely limiting and constrictive. 

However, unbiased eyes look at the world and see the hand of a Creator.  For this reason, says R. Elchonon, heresy is tied to the heart.  Hersey is not truly an intellectual issue, but instead is the product of a desiring heart.

Rav Dessler also raises the question of the sincerity of many people’s doubts.  He acknowledges that some people do have sincere intellectual questions whose answers are not forthcoming.  These are real doubts and should not be disregarded or ridiculed.  But, there are other doubts that only exist because a person wants to have a doubt.  Rav Dessler says one needs to determine if his questions would truly bother an outside observer, or are they crafted (often subconsciously) in order to achieve a different purpose.

Hence, we are not claiming that it is impossible that a person might have a sincere doubt or question about the veracity of religion.  We are merely noting that in the case of many doubters, the questions did not begin as intellectual problems.  Rather, often the desire to not have to believe leads to the intellectual problems.  R. Sa’adiah Gaon encourages a person to be brutally honest with himself, and seek to determine the source of his doubts.

Indeed, it is unfortunately not uncommon for people to seek out (consciously or subconsciously) intellectual arguments to justify their pre-decided upon lifestyle and to “intellectualize” their unwillingness to sacrifice their personal agendas for the will of God.  Hence, we find a person who reads an abridged article in Reader’s Digest on biblical criticism, and then decides that he is enough of a bible expert to feel vindicated that he does not follow halacha.

I heard once from a kiruv professional at a major institution that caters to brilliant college educated baalei teshuvah that 99% of the time that a student is “hung-up” and unable to overcome an intellectual problem with Judaism, there ends up being a behind-the-scenes personal issue, such as a non-Jewish girlfriend, a strong desire for certain vices, monetary issues, etc. 

This is why it is important to speak to someone about your doubts – so they can help you distinguish if your questions are truly intellectual questions (and if the pursuit of answers has a chance of ever resolving your doubts).  If, indeed, a real intellectual problem arises: that’s great! Look into it! Study it!  Rav Sa’adiah Gaon writes that only a perfect mind doesn’t have doubts, and Rav Wolbe is quoted as saying that there are no “heretical questions, only heretical answers.” Judaism as a religion encourages questions – just look at the Gemara! Doubt is a healthy manifestation of a thinking Jew. It is imperative, however, to clarify what kind of doubt one is dealing with.

Intro To Machshava: Rav Sa'adiah Gaon II - The Root of Heresy (Part 1 of 2)

Rav Aryeh Leibowitz

Adapted by Micah Hyman

Rav Sa’adiah Gaon writes in Emunos Ve-Deos (Section 12) that one of the reasons people become heretics is due to taivah - unbridled passions and unchecked desires.  Readers of Rav Sa’adiah might ask: How does taivah lead to heresy?  What is the connection between the two?  Is heresy not a function of the intellect, while taivah a function of the body? 

Perhaps, we can understand Rav Sa’adiah by first studying an essay penned by Rav Elchonon Wasserman in his Kovetz Maamarim.  R. Elchonon opens with three questions. Firstly, the Gemara learns from the verse quoted in shema, “Do not stray after you heart,” that there is a prohibition to pursue heretical teachings.  If the topic of concern is hersey, why does the verse not say “do not stray after your mind?”  (This is essentially our question above on Rav Sa’adiah Gaon). Secondly, how can there be a commandment to believe in Hashem? If you already believe, then there is no need to be commanded to believe.  If you do not believe, what will a commandment accomplish?  Having a formal commandment does not foster belief!  Lastly, how can Hashem command a thirteen-year-old Bar Mitzvah boy to believe in God, when Aristotle and many brilliant philosophers struggled with belief their entire lives?

To answer these questions, Rav Elchonon quotes from the 11^th century work Chovos Ha-Lavavos.  There we find the so-called “argument from design.”  The roots of this proof are found in chazal.  A heretic once asked Rebbe Akiva to prove that the world has a creator. Rebbe Akiva responded by asking for a proof that the heretic’s sweater was made by a tailor. He then turned to his Talmidim and remarked: “Just as the sweater is the greatest proof of the tailor, the door the greatest proof of the carpenter, and the house the greatest proof of the architect – so too the world is the greatest proof of God.”

The 12^th century Rabbi Yehuda ha-Levi tells the story of an atheist philosopher who was writing poetry. The last line of the poem eluded him, so after struggling for a period, he arose for a quiet stroll outside. Upon his return, he saw an old Rabbi was sitting at his desk and a beautiful last line now graced his poem. The philosopher inquired as to the line’s origin, and the rabbi responded apologetically, “I came by, knocked over your inkwell, and it spilled all over your poem – I’m terribly sorry. Those words on the paper are just how the ink coagulated.”

“Impossible!” snorted the philosopher, “The meter, the rhyming scheme, the metaphor – everything in that line is an absolute perfect fit!”  The Rabbi retorted, “But every crevice of the universe is perfectly designed and yet you attribute its origin to chance.  How is this any different?”

The only reason we don’t find the natural world astounding is because we grow accustomed to nature as a child - when we don’t have the capabilities to appreciate the complex systems governing Earth. Then, by the time we have matured intellectually, we are accustomed to all the features of our world. Imagine a child coming out the womb with full intellectual cognition.  Would not everything he sees, from beautiful sunsets to the ocean waves to the force of gravity, be an amazing testament to the Creator!

To be continued next week…

Intro To Machshava: Rav Sa'adiah Gaon - Faith and Doubt (Part 2 of 2)

Rav Aryeh Leibowitz

Adapted by Micah Hyman

Last week, we discredited the approach of those who fail to acknowledge their own intellectual shortcoming and the “Descartian” approach of rejecting one’s own tradition.  We will now be able to better explore and appreciate Rav Sa’adiah’s approach.  Rav Sa’adiah writes that the quest for deep emunah should be based upon intellectual inquiry coupled with a unwavering faith in the masorah. 

Rav Sa’adiah Gaon himself saw great proof of God and Torah in the miracle of manna.  For him, it is a great testament to the veracity of Jewish history.  The question he poses is simple: If the manna never happened, how was such a lie started? It is so hard to keep secrets, even when two people are in on the secret.  In the desert there were a million Jewish people.  One million people in on a lie?!  All it would take is for one idealistic person to denounce the falsehood and the great lie would be exposed. 

In addition to the manna, Rav Sa’adiah also points to the public revelation of the Torah. Precisely because a lie of such epic proportion would be so hard to “pull off,” it is not coincidental that only Judaism claims public revelation.

Rav Simcha Zissel discusses another proof for the masorah, the historical record. Mark Twain expressed this point eloquently:

If statistics are right, the Jews constitute but one percent of the human race. It suggests a nebulous dim puff of stardust lost in the blaze of the Milky Way. Properly, the Jew ought hardly to be heard of, but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his commercial importance is extravagantly out of proportion to the smallness of his bulk. His contributions to the world’s list of great names in literature, science, art, music, finance, medicine, and abstruse learning are also away out of proportion to the weakness of his numbers. He has made a marvelous fight in this world, in all the ages; and had done it with his hands tied behind him. He could be vain of himself, and be excused for it.  

The Egyptian, the Babylonian, and the Persian rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greek and the Roman followed; and made a vast noise, and they are gone; other people have sprung up and held their torch high for a time, but it burned out, and they sit in twilight now, or have vanished. The Jew saw them all, beat them all, and is now what he always was, exhibiting no decadence, no infirmities of age, no weakening of his parts, no slowing of his energies, no dulling of his alert and aggressive mind. All things are mortal but the Jew; all other forces pass, but he remains. What is the secret of his immortality?”

From Rav Sa’adiah Gaon’s Philosophy we learn that Judaism values doubting, questioning and probing – if it is done with profound respect for Jewish history, and a preexisting faith in the validity of the masorah. The tension between intellectual inquiry and accepting the masorah is a cornerstone of Judaism. Every Jew also must understand that the presence of doubt and the drive for intellectual inquiry is an expected and necessary part of living a religiously engaged life. The uncertainty shouldn’t induce fear or concern, as it takes time to find answers.  Probe, study, and question, and in the dark moments of doubt, take comfort in the light of our masorah. 

Why We Learn Torah: Part 6 - Acquiring Knowledge of God Himself

Rav Aryeh Leibowitz

Man can arrive at an understanding of many of the truths of our world, but to grasp the ultimate truths and to gain the clearest perception of reality, a person must turn his attention to understanding the greatest reality that exists.  That is, the source of all reality – the Creator.  Knowledge of the Divine is mankind’s greatest intellectual pursuit.

The acquisition of any wisdom distinguishes man from the rest of creation, but use of the intellect in pursuit of the Divine is what most distinguishes man from the rest of creation and earns him his most exalted position in the hierarchy of creation. 

Intellect is what distinguishes mankind from the other species of living beings.  For man is an intellectual being.  And the meaning of intellect is the ability to form in the mind concepts and ideas… The most elevated intellectual conception is when man forms in his mind the unity [or uniqueness] of God, and other related divine knowledge.  Indeed, all other wisdom is only to develop the mind to be able to grasp knowledge of God. (Rambam, Introduction to the Mishna)

When man utilizes his free will and applies his abstract thinking in pursuit of divine knowledge over other fields of knowledge, he is engaging a deeper level understanding of life and a truer perception of reality.  For this reason, the Rambam writes in Moreh Nevuchim (III: 54) that the study of divine knowledge is what makes man – man.

True human perfection is [achieved] when man attains intelligence, which is, formulating conceptual thoughts.  Through this one learns knowledge of the divine truths, which is the ultimate goal and that which completes and perfects man.  This is uniquely human, and through this he can gain eternal existence.  This is what makes man, man. 

While it is not possible to fully know God, man is nonetheless charged to seek out knowledge of the divine to the best of his ability.  But how does one attain knowledge of God?

Human-Conceived Knowledge of God

Man’s mind operating on its own can, to a degree, bring man to a knowledge of God Himself.  The power of human intellect to come to truth in the realm of knowledge of God Himself, is confirmed by the Ramchal,

These truths [about God] are known to us through a tradition from our forefathers and the prophets…. However, logical reasoning and analysis can also lead one to know these truths… (Derech Hashem 1:1)

Perhaps the most accessible source for this knowledge of God is the natural world. Studying nature and the world can lead a man to an appreciation for, and a knowledge of, God Himself.  The Navi Yeshaya states (40:26), “Raise up your eyes and see who created this all of this.”

Similarly, we find in the earlier referenced passage from Rav Shimshon Refael Hirsch,   

The revelation at Sinai was not essential for the recognition of the fact that there must be someone who is the omnipresent creator, regulator, and ruler of the world. The realization that there must be a God could come to anyone who thoughtfully contemplates nature, and the heavens in particular.

Contemplation with the human mind and the study of nature does not only bring belief that God exists.[1] It can even lead a person to knowledge about God’s essence.  Rabbenu Bachya ibn Pekuda writes,

Intellectual contemplation of God’s creations is an attainable way of clarifying God’s existence, and it is a clear path to know God’s true essence (Chovos Ha-Levavos, Section 2, Introduction)

Rabbenu Bechaya goes as far as to say that this form of contemplation is an absolute obligation upon man.  He argues that if God gave man intellect that is powerful enough to recognize God through analysis of nature, it is logical to assume that man must not ignore this God-given gift of intellect, and therefore man is obligated to use it to gain a better perception of God.  If man ignores this responsibility, he is rejecting his own humanity.

When man thinks and contemplates he is elevated above the animals (in a degree that is commensurate to his level of understanding), and if he ignores his intelligence, he is not like an animal, but is much worse than one. (Chovos Ha-Levavos, Section 2, Chapter 1)

In fact, the Midrash teaches that Avraham Avinu arrived at a level of understand of Hashem by pondering the world around him.  When Avraham was a mere three years old, he started to think, “Who created the Heavens, the earth, and me?”  His first reaction was to worship the sun, but after more thought and contemplation he recognized that there must have been a being that created the sun.  This process of thought eventually brought him to belief in God.

Due to the tremendous potential latent in the study of nature, the Rambam encourages a person to study nature.  Such study does not only educate man about God, says the Rambam, but it also cultivates tremendous love of God. 

What is the path to love and fear [of God]?  When one contemplates [God’s] deeds and His wondrous and great creations, and he sees [God’s] infinite wisdom that knows no bounds – he immediately [reacts with] love, praises, and glorifies [God], he also is overcome with a tremendous desire to know God…  Based on this [working assumption] I will explain some of the general principle of God’s works [i.e. nature] in order that there will be an opening for one who understands to love God.  This is what our sages teach regarding love [of God], “Through this you will come to recognize the One who said ,There should be a world [i.e. the Creator].”  (Rambam, Hilchos Yesodei ha-Torah, 2:2)

For the next few chapters of Hilchos Yesodei Ha-Torah the Rambam provides a description of cosmology and other scientific fields connected with nature.  The message of the Rambam is very clear – study nature and through this gain a true perception of the world, an appreciation for the essence of God, and a burning love for Him. 

The connection between knowledge and love is reiterated by the Rambam at the end of Hilchos Teshuvah, where he writes that love is the result of knowledge.  

Love of Hashem is a function of one’s knowledge of Him.  That is, commensurate to the degree of one’s knowledge [of God], will be his love [of God] – If [he knows] less, [his love will be] less, and if [he knows] more, [his love will be] more. (Rambam, Hilchos Teshuva, 9:4)

The Rambam ends by encouraging a person to study those things that will lead him to knowledge and ultimately love of God.

Therefore, a person needs to set aside time to understand and conceptualize those areas of wisdom and knowledge that will enlighten him about his Creator.  This should be done commensurate to one’s cognitive abilities, as I explained in Hilchos Yesodei Ha-Torah.

Seemingly the Rambam refers to the above quoted passage that encourages a person to study nature and the world around him.  Thus confirming that the study of nature can lead a man to understanding Hashem.

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[1] It has even been argued that certain knowledge of God is self-evident and obvious.  R. Elchonon Wasserman writes,

When one considers it he will find that belief that God created the world is obvious to any intelligent person… How can any intelligent person say that the world emerged on its own… In fact, the real question is the opposite: How did some of the greatest philosophers ever err and think that that the world emerged on its own… 

It is absolutely and completely obvious that God revealed and informed man what He wants, that He revealed His [divine] will through a spiritual medium, and this is the divine Torah.   (Kovetz Maamarim, Maamar al Emunah)

Why We Learn Torah: Part 5 - God's Persepective

Rav Leibowitz

The truer perspective of reality that is gained through Torah study is likened by Chazal to the “perspective of God.”  As creator of the world, Hashem possess the most correct and truest perspective on reality.  Chazal teach that God gave man Torah so that man could acquire this perspective.  By studying Torah man begins to see the world from God’s perspective. 

The study of Torah is more precious to God than sacrifices, for when man studies Torah he knows the perspective of God (Avos de-Rebbi Nosson, Chapter 4)

The Torah records God’s perspective on reality, which is the reality.  When one studies Torah he aligns his thinking with the thinking of God, and his perspective with the perspective of God.    As we noted above, this is even true regarding the study of more “mundane” areas of Torah.  Even the study of tort law seeks to show Hashem’s perspective on torts, and this is the ultimate and absolutely true perspective on what ought to be.

Halacha is the wisdom and will of God – that which God wills to be when Reuven claims x… [God’s wisdom teaches that] the ruling should be y.  And even if this case never transpires, and these claims are never actually judged, since this is what God wills to be, in accordance with His wisdom (that if one claims x the ruling should be y),  behold when a person [learns this and] knows and understands in his mind this ruling as it is established in a Mishna, or Gemara, or codes – this person understands and grasps [with his intellect,] and unifies his intellect with the will and wisdom of God [to a degree]… This is an amazing unification [i.e. internalizing God’s will and wisdom] that is not comparable to any other… (Sefer Likutei Amarim Tanya, Chapter 5)

As the word of God, the divinely authored Torah provides a perspective into the “mind” of God.  A person who wishes to better know how an author thinks will read everything written by the author.  Every additional book or article provides more insight into the mind of the writer.[1] So too, a deep understanding and familiarity with the “work of God” provides a perspective into the mind of God.  By studying the laws of damage or theft, as outlined by God, one begins to understand God’s perspective on justice. 

Torah study provides a window into the reality of the world – in a sense revealing a glimpse into how God sees the world.  It sharpens man’s perceptions and aligns his impressionable thinking with God’s absolute thought.   It is man’s greatest path to truth, and to his own elevation.

Blueprint of Creation

Our Sages teach that the Torah was Hashem’s blueprint for creating the world.  The Midrash states, “Hashem looked into the Torah and created the world” (Bereshis Rabbah 1, 1).  Classically this is understood to mean that the Torah contains the DNA code for the entire creation.  However, it is important to stress that God did not need a blueprint or any architectural plan to create the world.  This point of this teaching is that the Torah contains within it the key to understanding the world.  Torah did not serve as God’s blueprint so that He could create the world.  Rather, it is the blueprint for us.  If we want to understand the world, then we have the Torah to consult.

The Maharal even suggests that this is an understanding of the teaching that Torah was “created before the world.”  The verse in the very beginning of the Torah reads, “Bereshis bara…” – “In the beginning, [God] created…”  The Hebrew word for beginning – בראשית – is interpreted by Chazal to be a reference to Torah: אין ראשית אלא תורה – Torah is the true beginning.   Indeed, the verse in Mishle 8:22 quotes the Torah as proclaiming, “ה' קנני ראשית דרכו” – Meaning that it was created before the world.  The Maharal explains that this concept of being created before the world means that Torah contains within it the “order of creation and how it runs.”[2]

Hashem gave man the Torah so that man could read God’s “book” and understand the world.  Through the study of Torah man gains a perspective of how the world ought to functions and how it is sustained.

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[1] Torah Temimah, Shemos 20:2, Anochi #3

[2] This specific quote is from Netzach Yisrael, Chapter3, but the Maharal discusses this concept in many places in his writings.  See also Netiv ha-Torah, Chapter 1 for a fuller treatment.   

Why We Learn Torah: Part 4 - The Absolute Truth of the World

Rav Aryeh Leibowitz

Torah study is the most valuable pursuit because the greatest clarifier of truth is Torah.  Truth in our world is a rare commodity.  In fact, our sages teach that the Hebrew word for “world” – עולם – comes from the same word as “hidden” – נעלם.  The truths of our world are not immediately perceptible.  They are hidden, and need to be uncovered.  The Talmud (Bava Metzia 83b) explains the verse in Tehilim 104:20, “You bring darkness and it is night (תשת חושך ויהי לילה),” as a reference to physical world.  Our world is one of darkness, where perceptions are dulled and the truth is concealed.  However, “Torah is light (תורה אור)” (Mishlei 6:23), and contains the ability to enlighten those who study it.[1]

Torah is the greatest tool for attaining a correct perception of reality.  This is readily seen in the realm of ethics and morals.  Left to their own devices, human culture throughout history has arrived at different moral “truths,” cultural relativism dictating what is just and what is not.  However, the teachings of the Torah define the objective truth of morality.  Understanding and internalizing the Torah’s definition of what is “just” and what is “right” sharpens one’s perception of the reality, as it direct him to true morality.[2]

For example, the Torah teaches that abortion is a "form" of murder and is generally deemed to be an immoral act, unless the life of the mother is at stake.[3]  The immorality of non-halachically sanctioned abortion is not a subjective human opinion that is subject to cultural influences.  It is an absolute moral truth of Hashem.  This being said, the Torah student can and should be sensitive to a woman’s psychological pain in carrying a baby she does not want.  The Torah student should also have genuine concern over the baby’s future if it will be born to a mother who is not able or willing to care for it.  However, these appropriate concerns – also reflective of the Torah’s values – do not change the objective truth as defined by the Torah.

The same is true in regards to philosophic and emotional truths.  For example, the Torah and Chazal teaches us that Hashem not only created man, but also maintains a providential relationship with man after creation.  This basic philosophic truths has a great impact on daily life, yet has been repeatedly denied throughout the ages by those who did not look to the Torah as their guide.[4]   Similarly, the Torah and Chazal teach that God is incorporeal, containing no form or image.  This truth is the reality, and one who does not study Torah will not necessarily gain this correct perspective on reality.  

In the realm of emotional truths, the Torah also clarifies what is truth.  For example, the Torah teaches that it is not morally proper or even healthy for one to keep his hatred for another inside him.  Moreover, sometimes anger is best to be expressed, as the verse reads, “Anger is better than laughter” (Koheles 7:3), and the Talmud state that sometimes feigned rage is advisable if it can serve pedagogic purposes. 

Less obvious, are the truths taught by the Torah in realms that are not moral, philosophic, or emotional. Yet, even in regards to its various laws, the Torah teaches man the ultimate truths of the world, and attains for him correct perceptions.  Take for example, the laws of ritual purity (tumah and taharah).  The intricate system of purity laws are not a contrived body of laws that are disconnected from reality. Quite the contrary, they reflect a reality that is unperceivable to human eyes, and is only accessible via the study of Torah.  When one studies the intricate laws of tumah and taharah, one gains access to a truth that governs our world and is yet invisible and unknowable to the average human. 

This should not be too surprising to us.  We know that the world contains scientific truths.  Many of them imperceptible to some of our sense.  For example, the laws of physics teach that wood does not conduct electricity, whereas metal is conductive.  Hence, if an electrical charge comes into contact with a piece of scrap metal there will be a transference, but if it comes into contact with a wooden tree stick there will not be a transference.  This reality is not perceptible by many of our sense.  But just because we cannot see it with our limited human eyes, does not mean that electrical conductivity is not a truth of reality.  Indeed, one who studies physics gains perceptions of truth that the average person is not aware of.

Similarly, there are meta-physical truths that also function in our world, although they are not readily perceptible.  When a dead body (avi-avos ha-tumah) comes into contact with that same piece of scrap metal the metal will contract ritual impurity, i.e. there will be a transference.  However, if a wooden stick touches a dead body there will not be any transference of tumah.  Much like the scientist who only knows about the electrical transference if he has studied physics, so too, only one who has studied Torah is aware of the tumah transference. 

The same is true regarding the study of more mundane topics, such as the laws of damages.  When one studies the Torah’s perspective on damage payments, one becomes educated regarding what is the correct and true monetary payment for a given damage.  The Torah’s laws on damage payments are not part of a haphazard or arbitrary system, but reflects a divine conception – the truest perception – of tort law.  The amount of payment and the criteria that require payment are all details of this divine truth.  One who studies and comprehends these laws has internalized a truth of the reality. 

The more one studies and understands Torah the more one understands the truth of reality and the more one’s perception of the truth is refined.  Consider the difference between the astronomer observing a star in the sky, as opposed to the average person incidentally looking up at the stars.  While the average person merely sees a small flickering light, the astronomer sees gases, chemical reactions, etc.  Both are observing the same phenomena, but it is the educated astronomer with his refined perception who had a greater view of the true reality.[5] 

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[1] So are the mitzvos, as the verse in Tehilim 19 states, “The mitzvos of Hashem are clear, they enlighten the eyes (מצות ה' ברה מאירת עיניים).” 

[2] Rabbi Ovadia Bartenua explains in his commentary on tractate Avos that the tractate begins with tracing the transmission of Torah from Sinai in order to teach that the Torah’s morality and ethics – the topic of Avos – is not based on the subjective perspective of the rabbis, but is based on the objective truth of the Torah.

[3] I write “form of murder” and “generally deemed” as there are a range of opinions on this complex issue, and there are even opinions that permit abortion in limited cases.

[4] This is not the place to discuss in detail the apparent opinion of the Rambam in Moreh Nevuchim that not all human beings are governed by divine providence.  Indeed, many interpret the words of the Rambam to not be completely denying every human being a providential relationship with Hashem.  

[5] Similarly, we can consider the difference between the layman and the well versed retired judge reading about a Supreme Court decision.  While the layman only understands what the final ruling was, the well versed judge is aware of the various arguments and counter-arguments, the reliance on precedence, and the novel constitutional interpretations that are the basis of the ruling.  The layman knows the results, while the well versed retied judge sees the truths that underlie the ruling.