I read this the other day and loved it. It comes from a favorite book of mine: Testimony of Hope by Cardinal Francis Xavier Nguyen Van Thuan. It is a quote from the Great Patriarch Athenagoras:
We need to succeed in disarming ourselves.
I have fought this war. For years and years.
It was terrible. But now I’ve disarmed.
I am no longer afraid of anything,
because “love drives out fear.”
I am disarmed of the will to overcome,
to justify myself at the expense of others.
I am no longer on the alert,
jealously grasping my riches.
I welcome and I share.
I am not attached to my opinions, to my plans.
If other better proposals come to me,
I accept them willingly.
Or rather, not better, but good.
You know, I have given up comparisons. . . .
That which is good, true, real, wherever it is,
it is the best for me.
Therefore, I am no longer afraid.
When you no longer possess anything,
you no longer have fear.
“Who can separate us from the love of Christ?”
But if we disarm ourselves,
if we divest ourselves,
if we open ourselves to the God-man
who makes all things new,
then it is he who cancels our evil past
and gives back to us a new time
where everything is possible.
Sunday, December 20, 2009
Monday, September 21, 2009
The Centrality of Mitzvat Shofar even on Shabbat Rosh Hashanah
Rav Michael Rosensweig's most recent shiur published on www.torahweb.org is Yom Teruah and Zikhron Teruah: The Centrality of Mitzvat Shofar even on Shabbat Rosh Hashanah
In it he discusses why even when the shofar is not blown (when Rosh Hashanah falls on Shabbat) that it still holds a foundational place for the day and in fact helps define and set up the approach to the rest of the year.
In this shiur he writes:
Yet, I never hear in his words of encouragement any sense of ridicule or blame for those who may slip up and do not live up to the challenge. Instead, what I hear is a constant and regular drum beat of reminders and words of persuasion.
In fact, if you want to listen Rav Rosensweig present his ideas on this same topic you have two opportunities:
Rosh Hashana 5770 - Given at: Young Israel of Jamaica Estates on Monday September 14, 2009
Gizeirah Dirabah and its Impact on Shofar - given at: RIETS on Thursday September 17, 2009
If you listen to both, as I did, you may notice that Rav Rosensweig perhaps was able to tighten his message over the week. It is interesting to note that the first shiur is 1:15 while the second is 52 minutes (this of course also had to do with the time slot he was working in). What I did notice once I read the Torahweb shiur is that in the shiur at RIETS, Rav Rosensweig seemed to be able to more clearly and effectively emphasize the connection between the blast of the shofar/Rosh Hashanah and how it is a tone setter for the entire year. As he says, "I like to say that Rosh Hashanah and Yom Kippur are the most unusual days of the year, particularly Yom Kippur. But also the most relevant days of the year." And as he closed that shiur he encourages his listeners to use these days to recommit to a wholistic halachic life.
Clearly, I know I need to be constantly awakened from my spiritual slumber and I am glad Rav Rosensweig is here to help.
In it he discusses why even when the shofar is not blown (when Rosh Hashanah falls on Shabbat) that it still holds a foundational place for the day and in fact helps define and set up the approach to the rest of the year.
In this shiur he writes:
Finally, the piercing sound of the shofar is a catalyst for introspection and renewed halachic commitment. The Rambam eloquently captures this theme in Hilchot Teshuvah (3:4) with his stirring depiction of the shofar’s message of “uru yesheinim mi-shinatchem” (awaken from your spiritual slumber) galvanizing man to combat and overcome insidious spiritual complacency. When Klal Yisrael’s zichronot are imparted by the shofar, they provide an ambitious framework for halachic renewal and maximalismWhat always strikes me about Rav Rosensweig's shiur is how often he can bring back a topic to the notion of a maximalist halachic lifestyle. I have written about it before here. I love this sense that we are all challenged to live such a life -- a life of maximal care and affection for our neighbor, for God and the world around us.
Yet, I never hear in his words of encouragement any sense of ridicule or blame for those who may slip up and do not live up to the challenge. Instead, what I hear is a constant and regular drum beat of reminders and words of persuasion.
In fact, if you want to listen Rav Rosensweig present his ideas on this same topic you have two opportunities:
Rosh Hashana 5770 - Given at: Young Israel of Jamaica Estates on Monday September 14, 2009
Gizeirah Dirabah and its Impact on Shofar - given at: RIETS on Thursday September 17, 2009
If you listen to both, as I did, you may notice that Rav Rosensweig perhaps was able to tighten his message over the week. It is interesting to note that the first shiur is 1:15 while the second is 52 minutes (this of course also had to do with the time slot he was working in). What I did notice once I read the Torahweb shiur is that in the shiur at RIETS, Rav Rosensweig seemed to be able to more clearly and effectively emphasize the connection between the blast of the shofar/Rosh Hashanah and how it is a tone setter for the entire year. As he says, "I like to say that Rosh Hashanah and Yom Kippur are the most unusual days of the year, particularly Yom Kippur. But also the most relevant days of the year." And as he closed that shiur he encourages his listeners to use these days to recommit to a wholistic halachic life.
Clearly, I know I need to be constantly awakened from my spiritual slumber and I am glad Rav Rosensweig is here to help.
Sunday, September 06, 2009
Teshuva as a response to 9/11
As both the anniversary of 9/11 and the beginning of Rosh Hoshanah are approaching, I thought I would highlight a talk by Rav Rosensweig that he gave on September 11, 2002. It is entitled, "The Teshuvas of Aseres Yemei Teshuva and Yom Kippur; Teshuva As a Response to 9/11"
In it, particularly the last 1o minutes, he makes a strong case for the need for teshuva -- "repentance - literally return" as a response to suffering, whether it is ours or the world's.
I find these words and this message to "return" to God, to return to Hashem, to repent for all we haven't done, to look within, as a powerful approach to changing the world within and without.
He says,
In it, particularly the last 1o minutes, he makes a strong case for the need for teshuva -- "repentance - literally return" as a response to suffering, whether it is ours or the world's.
I find these words and this message to "return" to God, to return to Hashem, to repent for all we haven't done, to look within, as a powerful approach to changing the world within and without.
He says,
The Rambam is telling us that we have to act as if we are responsible because while we cannot always control what takes place in the world, we can always have input into the way in which we respond. And if we can refashion ourselves spiritually, reexamine our priorities, try to assess what is significant and meaningful about life, from our point of view the life of Torah and mitzvos. When we feel vulnerable and challenged to remember what it is that we live for, what are our objectives. If we can do that, then a) perhaps we will deserve better protection, b) perhaps we will uncover flaws that may contribute, but more important than all of that c) whether or not any of this specifically was responsible for our plight, we will have used tragedy as a catalyst for self-improvement. And while that does not necessarily lessen the pain, it is a positive and constructive response.
Yom Kippur is coming. It is time to reassess our priorities, to make sure they are in line. It is time to refashion ourselves. ... It is time of taking stock. It is time for self-improvement. It has nothing to do with only or it is not limited by only trying to figure out why it happened. More important to take the constructive step to make the tragedy a catalyst for spiritual growth.
Saturday, August 29, 2009
Excerpts from John Paul II, Veritatis Splendor, ' 28-34; 84-94
Here are some excerpts from the first reading and a few of my reflections:
Questions that need to be asked and answered:
28. ... the essential elements of revelation in the Old and New Testament with regard to moral action. These are: the subordination of man and his activity to God, the One who "alone is good"; the relationship between the moral good of human acts and eternal life; Christian discipleship, which opens up before man the perspective of perfect love; and finally the gift of the Holy Spirit, source and means of the moral life of the "new creation" (cf. 2 Cor 5:17).Our subordination is in return for God's gift, our gift of self for the gift of being, of love, of life . . .
Questions that need to be asked and answered:
What is man? What is the meaning and purpose of our life? What is good and what is sin? What origin and purpose do sufferings have? What is the way to attaining true happiness? What are death, judgment and retribution after death? Lastly, what is that final, unutterable mystery which embraces our lives and from which we take our origin and towards which we tend?[50] These and other questions, such as: what is freedom and what is its relationship to the truth contained in God's law? What is the role of conscience in man's moral development? How do we determine, in accordance with the truth about the good, the specific rights and duties of the human person?Yes, these are questions I am constantly asking and why I am excited about exploring the answers from Benedict & Balthasar.
Summed up in the fundamental question which the young man in the Gospel put to Jesus: "Teacher, what good must I do to have eternal life?"Eternal life -- here and now and after death...
Once the idea of a universal truth about the good, knowable by human reason, is lost, inevitably the notion of conscience also changes... Such an outlook is quite congenial to an individualist ethic, wherein each individual is faced with his own truth, different from the truth of others. Taken to its extreme consequences, this individualism leads to a denial of the very idea of human nature.Yes, following one's conscience can easily become a path to narcissism.
The question of morality, to which Christ provides the answer, cannot prescind from the issue of freedom. Indeed, it considers that issue central, for there can be no morality without freedom: "It is only in freedom that man can turn to what is good".[56] But what sort of freedom?... "Genuine freedom is an outstanding manifestation of the divine image in man. For God willed to leave man 'in the power of his own counsel' (cf. Sir 15:14), so that he would seek his Creator of his own accord and would freely arrive at full and blessed perfection by cleaving to God".[57] ... "Conscience has rights because it has duties".[59]Yes, we do need freedom to make choices and only with choice is there morality.
"Do not be conformed to this world but be transformed by the renewal of your mind, that you may prove what is the will of God, what is good and acceptable and perfect" (Rom 12:2).I do not really know my Paul -- this is a lovely line.
In a particular way, it is in the Crucified Christ that the Church finds the answer to the question troubling so many people today: how can obedience to universal and unchanging moral norms respect the uniqueness and individuality of the person, and not represent a threat to his freedom and dignity? ... The Crucified Christ reveals the authentic meaning of freedom, he lives it fully, in the total gift of himself and calls his disciples to share in his freedom.Yes, this is the challenge for today -- holding both together. A gift of self, what else can we, must we give.
... Charity should make you a servant, just as truth has made you free... you are at once both a servant and free: a servant, because you have become such; free, because you are loved by God your Creator; indeed, you have also been enabled to love your Creator...Surrender and freedom -- those are the poles I strive to hold on to and embody.
Rather, faith is a lived knowledge of Christ, a living remembrance of his commandments, and a truth to be lived out. A word, in any event, is not truly received until it passes into action, until it is put into practice. Faith is a decision involving one's whole existence. It is an encounter, a dialogue, a communion of love and of life between the believer and Jesus Christ, the Way, and the Truth, and the Life (cf. Jn 14:6). It entails an act of trusting abandonment to Christ, which enables us to live as he lived (cf. Gal 2:20), in profound love of God and of our brothers and sisters.
Yes -- communion, encounter, trusting abandonment -- words to put into action.
In this witness to the absoluteness of the moral good Christians are not alone: they are supported by the moral sense present in peoples and by the great religious and sapiential traditions of East and West, from which the interior and mysterious workings of God's Spirit are not absent. The words of the Latin poet Juvenal apply to all: "Consider it the greatest of crimes to prefer survival to honour and, out of love of physical life, to lose the very reason for living".[147]
Definitely not alone and so essential to keep in mind the very reason for living - our gift of self to others and God.
Classes Begin: Yeshiva University & John Paul II Institute
In some ways these two institutions of higher learning: Yeshiva University & John Paul II Institute couldn't be more different. An Orthodox Jewish university and an institute dedicated to the study and evangelization of the ideas and writings of Pope John Paul II. The institute describes it this way:
However, they are two organizations that I am interested in and whose classes I often feel I would enjoy taking.
On Thursday, August 27 Rav Michael Rosensweig's Talmud shiur for this school year began. It will be covering the third chapter of Bava Basra, which primarily covers what is called, chazakah. This term covers the issue of disputed ownership regarding both articles or land. As I began listening to this first shiur this morning I was really excited because, as anyone who has read this blog knows, I greatly admire Rav Rosensweig. And beginning something new is always a great joy.
What is interesting is that I also received some information about a class at the John Paul II Institute in which I was interested. It is called "Truth & Freedom in Benedict and Balthasar" -- that is of course: Pope Benedict XVI and Hans Urs von Balthasar. I had seen the book list for the class and since I owned most of the works and they were works that I would love to dive into more deeply, I am very happy to receive the syllabus. It describes the course this way:
So, I have a dilemma. Which class do I try to follow and keep up with? I can't honestly do both. The Rav Rosensweig shiur is at least 4.5 hours of MP3s (3 x 1.5 hours) of very involved, Hebrew-rich lectures every week covering vast parts of the Talmud. While the Benedict & Balthasar class covers a number of quite complex writings of both men, though sadly no MP3s.
As I was saying to my wife this afternoon, though I love to listen to Rav Rosensweig, I often am just letting the words flow over me, since I cannot understand very much of the Hebrew AND of course, no matter how much I admire the tradition, I am not Jewish and have no plans on converting.
On the other hand, there is the Benedict & Balthasar course. Over the years I have read 4 out of the 7 books already (though not necessarily understanding or integrating everything I read) and it is ALL IN ENGLISH, and it is the tradition I have been raised in. While I certainly have some conflicts with certain teachings of the Church (I do as well of course with Orthodox Judaism), I am feeling like it is a moment in my life (50 years old with much time on my hands), that taking the time to "surrender" to the depths of my tradition and to two thinkers whose work I greatly admire (I remember when I first read Cardinal Joseph Ratzinger's work, who at my rather liberal graduate school and church where I worked was seen as the Enforcer, etc., how much I enjoyed and respected his style and message).
Therefore, as I write this post, it is clear to me that I will commit myself to the Benedict & Balthasar course and see where such a commitment leads.
I will keep you posted.
A longtime philosopher-friend of Karol Wojtyla once said that Wojtyla had always been occupied with understanding the human person in terms of love. The mission of the Pontifical John Paul II Institute, in a profound sense, begins here, in this abiding conviction of the Holy Father that love reveals the meaning of the person and, through the person, of all 'flesh'—the whole of creation.
However, they are two organizations that I am interested in and whose classes I often feel I would enjoy taking.
On Thursday, August 27 Rav Michael Rosensweig's Talmud shiur for this school year began. It will be covering the third chapter of Bava Basra, which primarily covers what is called, chazakah. This term covers the issue of disputed ownership regarding both articles or land. As I began listening to this first shiur this morning I was really excited because, as anyone who has read this blog knows, I greatly admire Rav Rosensweig. And beginning something new is always a great joy.
What is interesting is that I also received some information about a class at the John Paul II Institute in which I was interested. It is called "Truth & Freedom in Benedict and Balthasar" -- that is of course: Pope Benedict XVI and Hans Urs von Balthasar. I had seen the book list for the class and since I owned most of the works and they were works that I would love to dive into more deeply, I am very happy to receive the syllabus. It describes the course this way:
This course begins with an exploration of the root presuppositions and theological implications of contemporary "currents of thought which end by detaching human freedom from its essential and constitutive relationship to truth" (Veritatis Splendor, 4). Drawing on the writings of Joseph Ratzinger and Hans Urs von Balthasar, this course will argue that an adequate response to the "crisis in the history of freedom" requires (i.) a renewed understanding of the ontological roots of freedom in light of the transcendental properties of being, (ii.) an account of the unity of theology and anthropology within the Person of Jesus Christ; and (iii.) a reflection on the unity of truth and freedom within the Trinity.
So, I have a dilemma. Which class do I try to follow and keep up with? I can't honestly do both. The Rav Rosensweig shiur is at least 4.5 hours of MP3s (3 x 1.5 hours) of very involved, Hebrew-rich lectures every week covering vast parts of the Talmud. While the Benedict & Balthasar class covers a number of quite complex writings of both men, though sadly no MP3s.
As I was saying to my wife this afternoon, though I love to listen to Rav Rosensweig, I often am just letting the words flow over me, since I cannot understand very much of the Hebrew AND of course, no matter how much I admire the tradition, I am not Jewish and have no plans on converting.
On the other hand, there is the Benedict & Balthasar course. Over the years I have read 4 out of the 7 books already (though not necessarily understanding or integrating everything I read) and it is ALL IN ENGLISH, and it is the tradition I have been raised in. While I certainly have some conflicts with certain teachings of the Church (I do as well of course with Orthodox Judaism), I am feeling like it is a moment in my life (50 years old with much time on my hands), that taking the time to "surrender" to the depths of my tradition and to two thinkers whose work I greatly admire (I remember when I first read Cardinal Joseph Ratzinger's work, who at my rather liberal graduate school and church where I worked was seen as the Enforcer, etc., how much I enjoyed and respected his style and message).
Therefore, as I write this post, it is clear to me that I will commit myself to the Benedict & Balthasar course and see where such a commitment leads.
I will keep you posted.
Sunday, August 23, 2009
Importance of Time
Another recent shiur from Rav Michael Rosensweig entitled, "The Importance of Time," looks at Mishna 4 and 5 in chapter two of the Pirke Avos:
These lines, of course, begin with the one of the most fundamental and demanding religious challenges, "Make His will like your will," and then ends with a statement about the importance of using our time well, using our time to learn, to study, which of course, represents within the tradition the highest level of honoring and loving Hashem.
In the shiur Rav Rosensweig talks about the risk and wastefulness of procrastination, which I had to smile about, because my wife, Eve, is someone who truly cannot procrastinate and just doesn't understand putting something off. This drive to get things done sometimes drives me a bit crazy, but Rav Rosensweig's words have helped me appreciate how Eve is trulz honoring time by her actions.
What I also get from Rav Rosensweig within this shiur and in his general approach to talmid Torah that sees learning, "as constituting the vehicle for dialogue and encounter with devar haShem—an intrinsically significant spiritual process and religious experience," [1] is that he helps me appreciate the time I have to study and to see it as something profoundly valuable and meaningful.
We live a world, a time, that seems to only value activity and movement. In which, if one isn't busy with work or a hobby or a sport, then one is not using one's time well. This view of accomplishment would not judge my listening and studying of the Talmud very highly. In fact, at times I struggle with its "usefulness" as well. But when I listen to a shiur like this, I am reminded of the intrinsic value of Torah lishmah (studying Torah for its own sake) and challenge myself to truly embrace this reality.
[1] ELU VA-ELU DIVRE ELOKIM HAYYIM: HALAKHIC PLURALISM AND THEORIES OF CONTROVERSY
4.He used to say: Make His will like your will, so that He will make your will like His will. Negate your will before His will, so that He should negate the will of others before your will.
5.Hillel said: Do not separate yourself from the community. Do not believe in yourself until the day of your death. Do not judge your another until you are in his place. Do not say something that is cannot be understood, assuming that in the end it will be understood. Do not say "When I have free time I will learn," for perhaps you will never have free time. (translation from Rav Lau on Pirkei Avos)
These lines, of course, begin with the one of the most fundamental and demanding religious challenges, "Make His will like your will," and then ends with a statement about the importance of using our time well, using our time to learn, to study, which of course, represents within the tradition the highest level of honoring and loving Hashem.
In the shiur Rav Rosensweig talks about the risk and wastefulness of procrastination, which I had to smile about, because my wife, Eve, is someone who truly cannot procrastinate and just doesn't understand putting something off. This drive to get things done sometimes drives me a bit crazy, but Rav Rosensweig's words have helped me appreciate how Eve is trulz honoring time by her actions.
What I also get from Rav Rosensweig within this shiur and in his general approach to talmid Torah that sees learning, "as constituting the vehicle for dialogue and encounter with devar haShem—an intrinsically significant spiritual process and religious experience," [1] is that he helps me appreciate the time I have to study and to see it as something profoundly valuable and meaningful.
We live a world, a time, that seems to only value activity and movement. In which, if one isn't busy with work or a hobby or a sport, then one is not using one's time well. This view of accomplishment would not judge my listening and studying of the Talmud very highly. In fact, at times I struggle with its "usefulness" as well. But when I listen to a shiur like this, I am reminded of the intrinsic value of Torah lishmah (studying Torah for its own sake) and challenge myself to truly embrace this reality.
[1] ELU VA-ELU DIVRE ELOKIM HAYYIM: HALAKHIC PLURALISM AND THEORIES OF CONTROVERSY
Monday, April 13, 2009
In memory of my Mom -- the importance of positive words
Tomorrow, April 14, 2009 marks the one year anniversary of my mother's death. She was a wonderful woman who loved her children unquestionably and unconditionally. She always had a positive word to say to me in whatever I strived to do.
She also loved to share a positive thought or word to strangers. At times I was even embarrassed at how she loved to speak to nearly anyone and compliment people on their service at a restaurant or the beauty of their baby, whenever and wherever she could.
The importance of positive words cannot be overestimated and it is what I believe is at the heart of the Jewish tradition of avoiding "Lashon hora" -- the evil talk.
Of course all traditions recognize the problem of inappropriate speech, for example in the Rule of Benedict in Chapter 4, "What Are the Instruments of Good Works" Benedict includes these three points:
On www.yutorah.org I found a number of talks on lashon hora by using the advanced search tool. One talk in particular that I liked was by Rabbi Hanan Balik entitled, "The Gossip Phenomenon and How to Combat It".
He starts it by saying that it is one shiur that can truly change your life. And I believe that, it is amazing to me how we are surrounded by this type of talk and how easy it is to fall into. Truly, these two lines from the Hebrew Scriptures could not be more true and important:
She also loved to share a positive thought or word to strangers. At times I was even embarrassed at how she loved to speak to nearly anyone and compliment people on their service at a restaurant or the beauty of their baby, whenever and wherever she could.
The importance of positive words cannot be overestimated and it is what I believe is at the heart of the Jewish tradition of avoiding "Lashon hora" -- the evil talk.
Of course all traditions recognize the problem of inappropriate speech, for example in the Rule of Benedict in Chapter 4, "What Are the Instruments of Good Works" Benedict includes these three points:
- (52) To guard one’s tongue against bad and wicked speech.
- (53) Not to love much speaking.
- (54) Not to speak useless words and such as provoke laughter.
On www.yutorah.org I found a number of talks on lashon hora by using the advanced search tool. One talk in particular that I liked was by Rabbi Hanan Balik entitled, "The Gossip Phenomenon and How to Combat It".
He starts it by saying that it is one shiur that can truly change your life. And I believe that, it is amazing to me how we are surrounded by this type of talk and how easy it is to fall into. Truly, these two lines from the Hebrew Scriptures could not be more true and important:
“One who guards his mouth and tongue, guards his soul from tribulations”
(Mishlei (Proverbs) 21:23).
“Which man desires life, who loves days of seeing good? Guard your tongue from evil and your lips from speaking deceit...”
(Tehillim (Psalms) 34:13-14).
Sunday, April 12, 2009
A friend reflects on the Easter Holy Days
I good friend has been writing a beautiful series of reflections on the Easter Holy Days this week. Here is the link to the first on Maundy Thursday. Here is a link to the blog itself: http://gsk-afterall.blogspot.com/
His reflection on Holy Saturday ends with, "The the "right" way to vigil this day is to let the dreams en-tombed in out heads rise from those tombs -- and to work on Visioning how we will tomorrow (and the day after) own & live our status as...Risen."
Please check them out.
His reflection on Holy Saturday ends with, "The the "right" way to vigil this day is to let the dreams en-tombed in out heads rise from those tombs -- and to work on Visioning how we will tomorrow (and the day after) own & live our status as...Risen."
Please check them out.
Tuesday, January 27, 2009
Torah Lishmah -- New Course by VBM
I have written about "Torah Lishmah" (Torah study for its own sake) in other posts. It is a concept that I really love.
Starting today, the Virtual Beit Midrash is offering a class entitled, "Torah Lishmah - A New Horizon" by Rav Elyakim Krumbein -- http://vbm-torah.org/archive/lishmah/01lishmah.htm
I really look forward to it and cannot recommend it enough. In the course Rav Krumbein will be dealing with one of my favorite Orthodox works of commentary -- Rabbi Dr. Norman Lamm’s work, Torah Lishmah: Torah for Torah’s Sake in the Works of Rabbi Hayyim of Volozhin and his Contemporaries.
In the opening shiur Rav Krumbein quotes Rav Shagar z”l, "One who is not prepared to be part of that tradition and thinks he can begin the Torah by himself, one who is not prepared to reach that intimacy with the world of Torah and with Judaism, one who wants to be an individualist and remain alienated, and study like a 'maskil' – he will never be a ben Torah."
In the footnote to this quote, Rav Krumbein writes, "These words were written by a man who is regarded as a most original thinker and lamdan, despite the tension that he faced between creativity and fealty to tradition, as mentioned in that book." This description makes me want to learn more about Rav Shagar.
What I find interesting is that in David Brooks' Op-Ed column in the New York Times today, entitled, "What Life Asks of Us" he wrote, "In this way of living [living within institutions], to borrow an old phrase, we are not defined by what we ask of life. We are defined by what life asks of us." He goes on to describe how the push toward individualism has degraded and devalued this approach.
For me the words from Rav Shagar and David Brooks resonate together and challenge me to listen.
Starting today, the Virtual Beit Midrash is offering a class entitled, "Torah Lishmah - A New Horizon" by Rav Elyakim Krumbein -- http://vbm-torah.org/archive/lishmah/01lishmah.htm
I really look forward to it and cannot recommend it enough. In the course Rav Krumbein will be dealing with one of my favorite Orthodox works of commentary -- Rabbi Dr. Norman Lamm’s work, Torah Lishmah: Torah for Torah’s Sake in the Works of Rabbi Hayyim of Volozhin and his Contemporaries.
In the opening shiur Rav Krumbein quotes Rav Shagar z”l, "One who is not prepared to be part of that tradition and thinks he can begin the Torah by himself, one who is not prepared to reach that intimacy with the world of Torah and with Judaism, one who wants to be an individualist and remain alienated, and study like a 'maskil' – he will never be a ben Torah."
In the footnote to this quote, Rav Krumbein writes, "These words were written by a man who is regarded as a most original thinker and lamdan, despite the tension that he faced between creativity and fealty to tradition, as mentioned in that book." This description makes me want to learn more about Rav Shagar.
What I find interesting is that in David Brooks' Op-Ed column in the New York Times today, entitled, "What Life Asks of Us" he wrote, "In this way of living [living within institutions], to borrow an old phrase, we are not defined by what we ask of life. We are defined by what life asks of us." He goes on to describe how the push toward individualism has degraded and devalued this approach.
For me the words from Rav Shagar and David Brooks resonate together and challenge me to listen.
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