"In all thy ways" -- more on the tightrope

In returning to Rabbi Wurzburger's work Ethics of Responsibilty this morning I found these lines:

The applicability of the norms and values of Jewish Covenantal Ethics is by no means restricted to the members of the Jewish Covenantal Community. Although at the present time the religiously committed Jewish community seems to turn ever more inward and tends to focus primarily upon the particularistic and nationalistic elements of its heritage, I believe it to be of special importance to call attention to its universalistic components. While the ritualistic elements of Judaism are completely particularistic and intended exclusively for individuals who either by birth or by conversion qualify as members of the People of the Covenant, Jewish ethical teachings are not subject to the same kind of limitation but are viewed as possessing universal relevance. p8

I look upon Halakhah as an indispensable component but not as coextensive with the full range and scope of the Jewish normative system. I deliberately avoid the term “Halakhic Ethics,” preferring to speak of “Covenantal Ethics.” In my view, Jewish ethics encompasses not only outright halakhic rules governing the area of morality, but also intuitive moral responses arising from the Covenantal relationship with God, which provides the matrix for forming ethical ideals not necessarily patterned after legal models. To use Erich Fromm’s terminology,35 Judaism provides for an “ethics of responsibility” as well as for an “ethics of duty” or an “ethics of obedience.” p15

35. Fromm, Gods, 56

There is no basis for the claim once made by a prominent Christian theologian that “Judaism recognizes no religious requirement unless one can find through ingenious interpretation of the Law the necessary rules of conduct.”36 The absurdity of this characterization becomes evident when we recall the wellknown talmudic statement that the verse “In all thy ways thou shalt acknowledge Him”37 represents the most succinct formulation of our religious ideal.38 Similarly, R. Yosei declared that “all your actions should be performed for the sake of God.”39 Acts need not be perceived as instances of a specific religious norm in order to be performed for the sake of Heaven. p15

36. Rudolf Bultmann, Jesus and the World (New York: Charles Scribner’s
Sons, 1934), 69.
37. Prov. 3:6.
38. B. Berakhot 63a. See Wurzburger, “Law as the Basis of a Moral Society.” Tradition (Spring 1981): 51.
39. Avot 2:12. See also B. Beitzah 16a, which attributes this maxim to Hillel.

What strikes me in these paragraphs and in the highlighted lines in particular is that in some way Rabbi Wurzburger is again walking the "tightrope between a 'revealed will of God' and 'intuitive judgements'" that I wrote about in this post.

It is a tightrope that seems to me to exist between the Shulchan Aruch and the Talmud. One that defines very clear religious norms and prescriptions for actions and one that welcomes one into a dialogue and discussion about those norms and much more. But both together in their attention to minute detail both are clearly paths to acknowledging Hashem in "In all thy ways." And only when that is the ultimate motivation and driving desire, it seems would one be in a position to make the "intuitive moral responses" that Rabbi Wurzburger describes.

It is this message of ultimate importance of all our actions that is important for a universal audience, because it can provide an alternative to the messages of meaningless and hopelessness that often surround us.

More from Rabbi Walter Wurzburger

In an earlier post I began to quote from the work of Walter Wurzburger. In particular from his book Ethics of Responsibilty. I wanted to continue that today.

The pluralism of Jewish ethics manifests itself in the readiness to operate with a number of independent ethical norms and principles such as concern for love, justice, truth, and peace. Since they frequently give rise to conflicting obligations, it becomes necessary to rely upon intuitive judgments to resolve the conflict. There is, however, another dimension to the pluralism of Jewish ethics: it is multi-tiered and comprises many strands. It contains not only objective components such as duties and obligations, but also numerous values and ideals possessing only subjective validity. Moreover, the pluralistic thrust of Jewish ethics makes it possible to recognize the legitimacy of many alternate ethical values and ideals. p5

I love Rabbi Wurzburger's humanity that comes through in his writing. In every word I sense his conern for the reader and his hope that his writings will enhance the reader's understanding and practice of ethics.

What I find fascinating is the juxtaposition in one paragraph of these phrases:

• "pluralism of Jewish ethics"
• "rely upon intuitive judgments to resolve the conflict"
• "multi-tiered and comprises many strands"
• "legitimacy of many alternate ethical values and ideals"

Certainly these phrases aren't how the Halakhah or orthodox Judaism are portrayed in the media, or I would argue even in the discussions that I read in blogs like Hirhurim Musings or in most shiurim from YU. Perhaps I am missing something, or I wonder if Rabbi Wurzburger's ideas and writings aren't within the mainstream anymore. I know that he was a student of Rabbi Joseph Soloveitchik and a professor at Yeshiva University, but as is clear from the field of discussion about Rav Soloveitchik, there are a wide, wide range of opinions about him and his legacy.

I would love to hear from someone at YU about the how Rabbi Wurzburger's work is seen today.

Of course, this paragraph does not make Rabbi Wurzburger into some liberal, anything goes reformer as this next paragraph shows:

For me, Halakhah represents the revealed will of God. The positions of classical Reform as well as of Conservative Judaism and Reconstructionism are the very antitheses of my approach. For them, the promptings of the autonomous human conscience constitute the highest court of appeals in all ethical matters. p5

It is this fascinating tightrope between a "revealed will of God" and "intuitive judgements" that Rabbi Wurzburger walks that attracts me, because it is one that reveals a profound truth that I believe holds value for a far broader audience than would traditionally read Rabbi Wurzburger's work.

From "Ethics of Responsiblity" by Walter Wurzburger

from Ethics of Responsibility: Pluralistic Approaches to Covenantal Ethics, by Walter Wurzburger

From my perspective, Halakhah represents not merely “the way of God”—that is, a divinely revealed body of laws; it also functions as a way to God, leading not necessarily to mystical union with Him, but to a life dedicated to responding to Him through obedience to His commandments and imitation of His ways. p3

One the ideas that first drew me to the work of Rabbi Soloveitchik was his emphasis on what he described as the "democratic" nature of the Halakhah. In the sense that anyone can perform the various mitzbvot (commandments) and can find God through those actions. One does not have to have some special mystical or contemplative ability. I find this immensely important because I think very few individuals truly have a mystical side to them. Therefore, finding some way to make our everyday actions and life "holy" is key.

The applicability of the norms and values of Jewish Covenantal Ethics is by no means restricted to the members of the Jewish Covenantal Community. Although at the present time the religiously committed Jewish community seems to turn ever more inward and tends to focus primarily upon the particularistic and nationalistic elements of its heritage, I believe it to be of special importance to call attention to its universalistic components. While the ritualistic elements of Judaism are completely particularistic and intended exclusively for individuals who either by birth or by conversion qualify as members of the People of the Covenant, Jewish ethical teachings are not subject to the same kind of limitation but are viewed as possessing universal relevance. p8

I will share more quotes from this work over time. One of the reasons I am drawn to Judaism is the "democratic," this-worldly focus and its emphasis on ethics. However, I must admit that at times I feel, as Rabbi Wurzburger alludes to, that their vision and interests are far too focused on either Israel or simply Jews as a whole. There are very few "universal" messages presented. In some ways, we should be happy that the Jews are not trying to convert everyone and have always had belief in the righteousness of the righteous from other traditions. But with the world in so much pain these days, I do believe that there are universal qualities within Judaism that can be of support and service to believers of other traditions, or simply those seeking to learn more and be closer to God.

Two "yous" and omnibenevolence

From a discussion of the weekly Torah portion within Jerusalem Post, comes these words from Shlomo Riskin:

I believe the meaning [about why God often calls Moses' name twice] will become clear when we take note of a time-honored mystical concept . . . that there are two images for every individual: the image of the person as he/she is, and the image of the person as it appears on the ethereal chariot. As Rabbi J.B. Soloveitchik once explained, there are in reality two yous: you as you are in this world, and the you who you have the potential to become as engraved on God's throne of glory. Ultimately, we are judged in terms of how great a distance there is between these two yous - between who we are in reality and who we could have been.

I find this idea of the "two yous" to hold much truth -- in that I would agree that it is healthy and beneficial that we constantly challenge ourselves to live up to our "potential." But the BIG QUESTION is what we see that potential as? Do we interpret it as some type of career or sports or health or financial "potential"? Or do we try to see it as the potential that God expects of us?

If it is God that we look to, then what is expected of us? Each tradition would seem to have its own answer. However, what if we asked ourselves with the light and understanding of the traditions behind us, what does it mean to "walk in ways of Lord"?

Rabbi Walter Wurzburger, a current favorite commentator of mine, states that the laws of the nature and the laws of ethics "are grounded in the omnibenevolent will of God. The link between the real world of nature (the is) and the ideal world of ethics (the ought) is expressed in Psalm 19. After proclaiming that 'The heavens declare the glory of God . . . ,' the Psalmist turns to the normative sphere and continues with 'The law of the Lord is perfect, restoring the soul.'"

What if we could believe that this idea of "omnibenevolence" [I love that word!] is not simply a description of God's will, but our own potential? Then we would have a challenge before us that I would claim is worthy of each of us who was "created in the image of God."

The Mahayana Buddhists would describe this "omnibenevolence" as a wish and a commitment to help every sentient being find happiness and reach enlightenment. While one talmudic opinion tells us, “it is preferable to throw oneself into a burning furnace rather than embarrass another person publicly.” And of course, Jesus' own giving up of his life for others is another example of this omnibenevolence,

An "omnibenevolent you" -- that is a potential to strive towards.

Doctrine versus social convention

In a comment on a recent posting, one reader wrote about their own Mormon traditon and how the basic tenets of the faith embraced or reconciled "individual creativity with spirituality," but how the social convention made it "easy to overlook."

I believe that this description is true for perhaps all religious faiths and even many, many intellectual movements. The original source (you could call it revelation) often holds and encourages much individual creativity, and in fact, strives to nurture our freedom and spirituality.

Yet, over time as faiths and movements grow and develop, it is easy for them to become more rigid and controlled. That initial entrance of the divine into our world and the wonder and awe it can draw from us, can very easily be bottled up and tamed.

One of the things I love about the Talmud (please realize that I am not Jewish, but simply have a deep affection for the tradition as I read it) is that it seems to do its best to not bottle up God's revelation, but instead to strive to find Hashem in places and situations, one would never normally look. And by keeping the dissenting opinions alive within it, the Talmud does much to allow the Divine to continue to reveal Herself through our study and exploration.

The late Rabbi Walter Wurzburger from an article in Tradition magazine volume 3.1 from 1960 adds these lovely lines about the Talmudic tradition:

Halakhic questions call for a creative approach; they can not be answered by some electronic calculator which grinds out its answers the way an electrical brain finds the solution to a complex differential equation. It is precisely this creative aspect of the halakhic process that led the sages to the remarkable statement "both these and these are the words of the living God," that at times even conflicting halakhic opinions represent, in the final analysis, legitimate elucidations of the word of God.

The Torah "is not in Heaven"; it must be interpreted by the proper authorities [perhaps by each individual] of each generation.

When, according to the Aggadah, Rabbi Akiba found in the Torah meanings that had eluded Moses, he was not creating a new Torah. What he did was something altogether different. Reading the Torah in the light of the conditions of an entirely different age, he discovered chidushei Torah, new meanings of the Torah. Yet, in spite of their manifest novelty, there were implicitly contained in the Torah as received by Moses on Mount Sinai.

To employ the well know rabbinic simile, just as different sparks are emitted when a hammer breaks a rock into pieces, so does the word of God yields numerous meanings. And it is the function of the Halakhah scholar, employing creative halakhic processes, to unravel the specific meaning which the timeless message of Sinai holds for his own time.

Rabbi Wurzburger alludes to a number of very famous Talmudic stories that I will try to share in the next few days. His words also remind me of the stories I have heard and read about Rabbi Joseph Soloveitchik, who was one of the leading Orthodox thinkers and leaders of the 20th century.

There are innumerable stories about him that often have him present in very different lights (sometimes from the Right, sometimes from the Left and even the Center). But one thing seems clear -- he rarely decided specific individual halakhic or legal questions for people. If you came to him with a question, he would encourage you to read the texts yourself and come up with a decision. He did not want to make the decision for the person. This perspective seems to fit perfectly with his lifelong desire to encourage creativity in his students.

And it is this creativity that is so important for an individual, for a community and for an entire faith to keep alive.

The importance of creativity in the Rav’s thought

At times when one views an Orthodox tradition – whether that is Orthodox Judaism, Christianity, Islam or Buddhism, to name a few – one usually doesn’t think of “creativity” as an important quality. One instead views it as dogmatic, stagnant and repressive. And if anything, frightened of creativity and change.

Well, I would contend that Orthodox Judaism and in particular the thought of Rabbi Joseph Soloveitchik, does embrace creativity and even places creativity at the center of its thought.

Here are a number of quotations from Walter Wurzburger’s article in Tradition, volume 30.4 1996 entitled, “The Centrality of Creativity in the Thought of Rabbi Joseph B. Soloveitchik.”

According to the Rav, human beings, as bearers of the image of God, are mandated to imitate the Creator. In view of the fact that the commandment, ve-halakhta bi-drakhav (imitatio Dei) refers exclusively to the divine moral attributes, the Rav treats creation as a moral category. . . .

R. Chaim of Volozin, a forebear of the Rav, [defined] the human task as the realization of one’s potential for spiritual creativity. In his view, that human beings bear the image of God implies that they are charged with imitating His creativity. . . .

He [R. Chaim of Volozin] goes so far as to assert that the bliss of the Hereafter can be enjoyed only by those who actually create their own immortality. The World-to-Come is not a pre-existing domain to which God dispenses visas of admission to meritorious individuals. Everyone must by his own good deeds create his own spiritual domain in the World-to-Come. . . .

According to the [Rav] individual providence extends only to those human beings who by dint of their intellectual and spiritual development have become genuine individuals and are no longer merely members of the human species. When a person creates himself, ceases to be a mere species (“man”), and becomes a man of God, then he has fulfilled that commandment which is implicit in the principle of providence. . . .

What matters for us is that, basing himself on Rambam, the Rav unequivocally declared that striving for ever higher rungs of moral perfection and participating as a partner with God in overcoming the imperfections of the universe is the pre-eminent approach to imitatio Dei. . . .

According to Rav Soloveitchik the extremist enjoys the advantage of being self-assured. But whoever has deeper insight and perceives different aspects of issues must forego the satisfaction of dogmatic certainty.

Rav Soloveitchik points to the dialectical tension within human beings as demanding the balancing of hesed and emet. In his interpretation, hesed mandates involvement in the world to transform it and create conditions conducive to human welfare. Emet, on the other hand, refers to the eternal values of the covenantal community, which transcend the world of temporal flux and which alone can provide us with a sense of meaning and purpose and enable us to overcome our existential loneliness. Since, according to halakhic Judaism, it is our task to seek to encounter God’s Presence primarily in the lower realms of being (ikkar Shekhina ba-tahtonim), we must not try to escape from this world by a flight into transcendental spheres. The human task is to create an abode for God in this world.

This is a vision of human creativity that I find quite beautiful and meaningful, especially in our world that seems so caught up in simplistic visions of good and bad, right and wrong, us and them. This is a profound challenge to each of us to create ourselves and to create a world that are truly fit for God, a world and a self full of love, care and hope.