Q&A: The Torah World in Religious Zionism
The Torah World in Religious Zionism
Question
I wanted to hear the Rabbi’s opinion about the state of the Torah world in Religious Zionism.
As for myself, I do not believe that genuine creativity can emerge from the kind of intellectual and social ghetto that exists in the Haredi public—aside from exceptional individuals who do not subordinate themselves to the frameworks. In practice as well, despite the enormous number of yeshiva and kollel students, there is no significant original creativity, certainly not in comparison to 60–70 years ago, when Torah scholars were very few, yet very many produced important and original works—such as the Chazon Ish, Rabbi Shlomo Zalman, Rabbi Ovadia, Rabbi Moshe Feinstein, and many others.
Even so, the state of the Religious Zionist Torah world is not encouraging. Very few continue learning over many years, and prolonged learning is generally aimed at education, not at “research”—something that affects the identity and abilities of those who remain in learning. Likewise, many places gear learning toward Jewish law certification exams. Most of the more mature kollels in Religious Zionism are rabbinical-court judge training kollels, not in-depth analytic kollels. Among the younger layer as well—in most hesder yeshivot the focus is not distinctly analytical scholarship.
More broadly, in my opinion, the motivation for learning in Haredi yeshivot is self-realization—to become a Torah scholar, a great Torah scholar—whereas in Religious Zionism the motivation is righteousness. And that is part of the problem: self-realization is a much stronger force for ordinary people, and it is far more conducive to reaching scholarly achievements.
I would be glad to hear your opinion.
Answer
First of all, apologies for the delay in answering. For some reason the question disappeared on me until now (when dear editor Oren directed me to it).
It seems to me that most of what you wrote really sounds as though it was taken from things I myself have written. Still, a few comments:
- There are many important innovations in the Haredi Torah world. Incomparably more—beyond all comparison—than there were 60–70 years ago. There is really no comparison (to the advantage of our own time). Of course, sheer quantity has its effect, and the number of true innovators is very small, but still, we should not prettify reality and idealize the past.
- In Religious Zionism the situation is the opposite. Only a minority learn over the long term, and I discussed this in my post (Column 34) here:
- https://mikyab.net/%D7%A2%D7%9C-%D7%94%D7%97%D7%96%D7%A7%D7%AA-%D7%AA%D7%95%D7%A8%D7%94-%D7%94%D7%A6%D7%95%D7%A8%D7%9A-%D7%91%D7%90%D7%9E%D7%A0%D7%94-%D7%97%D7%91%D7%A8%D7%AA%D7%99%D7%AA-%D7%97%D7%93%D7%A9%D7%94/
- Indeed, one of the difficult problems is this focus on righteousness. That is also true of laymen who come to learn out of righteousness rather than in order to advance. (A lack of evil inclination is a grave and difficult problem. I hope researchers will find Viagra to increase the evil inclination for honor, originality, and innovation.)
Discussion on Answer
There are many important innovations among the Schreiber brothers (Yosl and Bonim), for example. There are innovations among many young Torah scholars who work on the hermeneutic principles and Talmudic methodology. Also among the students of Rabbi Gedaliah Nadel. And more and more.
Indeed, there is a limitation on developing tools because of a narrow and constricted education, and that is a shame.
[By the way, what far-reaching innovations did you find in Rabbi Moshe Feinstein and Rabbi Shlomo Zalman Auerbach? I really do not see the principled innovations that were created there. There are Torah insights and straight thinking, which many others also have, including today.]
As for everything else, I agree, as stated.
A. Blessed be the One who directed me correctly. However, I did not find in the above column any reference to the situation in Religious Zionism, only to the excessive staying-on in the Haredi world and poor allocation of resources.
B. Could you point me to those “many important innovations”? I’d be glad to hear it—really. The relatively high-quality books I know from that world are books that did systematic work on areas such as Purities, but even so—I do not see that as a breakthrough, only as more plowing with familiar tools (not at all comparable to your honor’s attempt to develop new tools).
C. In Religious Zionism, it seems to me that one should divide things into two schematic groups: 1. In the Hardal world, fairly high percentages remain for years (until age 30+), but the focus really is righteousness, and therefore accumulation of knowledge, and one does not see unique fruits of thought. On the contrary, the basis is Haredi and the righteousness detracts.
2. In the hesder yeshivot, few remain over the years, but (in some of them) there is a synthesis with other worlds, and scholarship develops that is more connected to the world of thought and to a modern mode of thinking. In some places the product is very flawed, in my humble opinion; in some it is still raw; and in some it is impressive. In any case, there is potential for significant advancement of Torah. (Though the problems I mentioned in the question weigh very heavily on the ability to progress.)