Q&A: Will Knowledge of History Affect the Religious Outlook
Will Knowledge of History Affect the Religious Outlook
Question
Hello Rabbi,
From time to time I fantasize. Suppose I had the chance to speak with our forefather Jacob, and with Moses our teacher, and with King David, and with the prophet Isaiah and King Josiah and Haggai the prophet and Shimon the Righteous—what would I hear from them? What kind of Judaism—both theoretical and practical—would I see? It is clear to me that I would not find there awareness of tiny clauses in the Magen Avraham, such as that a sukkah made for use as a storehouse and dwelling and not for shade is invalid, but what would I find? How much would what I hear shake my worldview?
A fairly mainstream worldview (in my surroundings) is: God gave the Torah to the people of Israel such-and-such many years ago, and there was always a select group within the nation that carried the torch and preserved the traditions and studied and analyzed the Torah and was careful about the commandments, and through a process of feeling things out and development we arrived, basically, at more precise formulations of Torah law and the addition of many decrees and enactments of the Sages.
But had King Saul heard of the idea that one derives heaps upon heaps of ideas from the Torah from slight hints in the wording? Did he see as central to his life, or to the life of anyone around him, the service of God through reflection on the Torah and observance of its less explicitly ritual commandments (to put on tefillin, to send away a mother bird, and not to eat the fruit of an orlah tree—as opposed to the daily offering on the altar and giving the foreleg, cheeks, and stomach to the priests)? I feel a hidden fear at the possibility of speaking with him about this. That fear points, for me, to some lack of faith hidden beneath the surface and apparently repressed. So then, suppose indeed that someone like King Saul did not see in the Torah anything especially different from the other law collections circulating in the region, even though he knew that this law came from Heaven. Rather, he saw it as a collection of stories and laws that are interpreted easily and understood naturally, without layer upon layer and exhausting subtleties. Is that assumption reasonable in your view? What is your own feeling about the possibility of speaking with King Saul? (Excited curiosity? Indifference? Concern?) If we assume that Saul was not aware of the idea that the Torah is densely packed and profound, is there a problem with present-day Orthodoxy (or does the process sanctify things, and I am satisfied with whatever comes out)? I would be happy to receive an answer.
Answer
You would have to ask them. As for me, I am not troubled by these questions. From my perspective, what we understand is what is required of us. Authenticity is not a condition for obligation.
Discussion on Answer
If the Haredim are the Torah of Moses, then I’m Black.
Elchanan Rhine, how do you know Moishe wasn’t Haredi?
It is obvious that the people of Israel do not keep the Torah. And that is why we are punished.
Rabbi, can you elaborate more in answers like this regarding these topics that come up here quite a lot? After all, it is clear that these things are, seemingly, rather novel and require more explanation than half a line. Maybe even a post?
Personally, I think that is preferable to writing at length about how the Haredi path (which the rabbi has not yet left) is not coherent or contains noble lies for the naive believing public and various other problems.
From a formal theoretical standpoint, I also understand the explanations. In my opinion, they rely on the historical assumption that the change is not too dramatic. I too consciously assume that. That is why I am asking about the initial feeling toward the possibility of speaking with the heroes of history. With all due respect and appreciation, I cannot believe the claim that “these questions” are not troubling.
It reminds me of the feeling when people come up with some new and compelling explanation of the Rashba’s short and obscure words and are very pleased with it, and then a new source is discovered in which the Rashba also deals with the topic. Immediately there is a kind of tension and concern about what the Rashba might write there that will destroy the whole innovation. And then, if it turns out that the Rashba wrote nothing there, or wrote there too in an obscure way, there is a kind of sigh of relief. Maybe that is a childish and problematic feeling, but in my opinion every yeshiva student has experienced it.
There is quite a bit about this in the trilogy, and here too.
For example?
I so totally connect to this question!
It really is interesting what would happen if today’s Haredim met Moses our teacher!!
There’d probably be a massive brawl!!!