My Talmud set is complete -- returning to the beginning

I recently picked up the final volumes of the 73-volume Artscroll Schottenstein English Edition Talmud Bavli from my mother's house in the US. Since I live in Switzerland and with the increase in shipping costs from Artscroll's European distributer, I have usually had volumes sent to my Mom and then picked them up during my bi-annual visits.

I had been slowly adding tractates for about three years and am finally finished, which in many ways is clearly both anend and a beginning. Rather mystically, this would have been the last time I could pick books up at my Mom's, since she actually passed away in April at the wonderful age of 88 and having lived what she often called "a wonderful life." So, when I was in town for the funeral I was able to complete my Bavli. I had placed my final order in December, never knowing what would follow.

For me completing this set and finally having the whole sea of the Talmud to swim in gave me the idea to return to one of the earliest posts in this blog. In it I share the 11 points that at the time I wrote about concerning why I was studying the Talmud. I wanted to see what I thought of them now after a little over three years of exploration.

Here is what I wrote:

I find the Talmud:

1. a work of unimaginable dedication and commitment to God.
2. a work focused on the particular day-to-day, moment-to-moment elements that make up life (obviously also many moments that don't make up my life -- temple sacrifices, etc.). It truly seems to avoid abstraction and focus on the particular.
3. a work that accepts discord and multi-valent views of the world.
4. a work that is basically INFINITE in its scope and depth and diversity.
5. a work that stimulates intense interest today and has for 1500 years.
6. a work that connects to the past and holds within it the explanations and explorations of God's will that have continued for over 2000 years.
7. a work that can help me focus on and recognize the ever-present nature of God.
8. a work of great creativity and imagination that can help stretch my mind.
9. a work of which the study is a holy possibility and opportunity.
10. a work that screams, shouts, contemplates and argues this basic fact -- "We are commanded!" This is something I deeply believe.
11. a work large enough (a true sea) to welcome even an outsider in, who simply wants to enter and learn out of love

In looking at these points after three years, I think they are all still valid. Though, one additional point that I would add now is the importance and centrality of creativity and chiddushim to Talmud Torah. And it is this encouragement of creativity that I truly find so inspiring and challenging, and which Rabbi Rosensweig writes about in the article, "Personal Initiative In Avodat Hashem," from the Torah u-Madda Journal. I hope to post on this article soon.

Over this time, I have, I must admit, frequently lost the drive and push to continue my study. At times, it seems too irrelevant to me, too caught up in details on issues don't touch my life, too much work, etc.

But I return again and again, I recently began again to listen to the daily Daf Yomi talks from CD Shas and still try to listen to Rav Rosensweig's classes as often as possible.

As the Bavli warns, studying alone is not easy, though I don't feel completely alone since the wonderful YU Torah resource provides so many shiurim.

Universalism must flow from our particularism

I just recently listened to the recording of event put on by Yeshiva University entitled, Yehudim V'Amim: Destinies Intertwined?, which was about the Jewish responsibility for the global community from a social justice perspective. It was an evening of very interesting talks given by the Richard M. Joel, the president of YU and Rabbis Michael Rosensweig and J.J. Schacter.

While one of the messages of the evening was the need for offering students a balance of opportunities including social justice outreach, as well as training in Torah along with the full range of university curriculum.

During his presentation Rabbi Rosensweig made the point that a Jewish sense of universalism must flow from Judaism's particularism. I find this point very interesting and very important. Clearly, Judaism is known for it particularism in the sense that there is a perception that it has a dominant focus on the family of Jews and not the larger family of the world. And while Christianity may claim to have offered a remedy for that particularism, I think that the more interesting type of Jewish "particularism" is the type of amazing attention to real world details that is at the heart of the Talmud. For instance in Berachos 4b we find:

This is what David said before the Holy One, Blessed be He: Master of the Universe, am I not devout? For all the other kings of the East and the West sit among their company in their glory, but as for me, my hands are soiled with blood, embryos, and afterbirths which I examine, in order to permit a woman to her husband.

Rabbi Joseph Soloveitchik, described this passage in Halakhic Man as an example of how the halakhic man gets "his hands soiled by the gritty realia of practical Halakhah."

Another example of this specificity comes from in today's Daf Yomi, Nazir 49B, which describes the amount of a corpse (bones, blood, gel, dust, etc.) needed to make a nazir tameh (ritually impure).

From these "gritty" particulars, the Talmud and its interpreters are able to build an ideal vision of reality, what one might call a universal vision. Again from Halakhic Man:

Halakhah has a fixed a priori relationship to the whole of reality in all of its fine and detailed particulars. Halakhic man orients himself to the entire cosmos and tries to understand it by utilizing an ideal world which he bears in his halakhic consciousness. p23

What I find fascinating is that another direction my attention has taken me recently is to a somewhat similar particularist vision of reality that is described by The Rule of Benedict (RB), St. Benedict's monastic rule that he wrote around 600 CE (the same time that the editing of the Talmud was completed).

Here is the reading for May 6:

Hence the Lord says in the Gospel,
"Whoever listens to these words of Mine and acts upon them,
I will liken to a wise person
who built a house on rock.
The floods came,
the winds blew and beat against that house,
and it did not fall,
because it had been founded on rock" (Matt. 7:24-25).

Having given us these assurances,
the Lord is waiting every day
for us to respond by our deeds to His holy admonitions.
And the days of this life are lengthened
and a truce granted us for this very reason,
that we may amend our evil ways.
As the Apostle says,
"Do you not know that God's patience is inviting you to repent" (Rom. 2:4)?
For the merciful Lord tells us,
"I desire not the death of the sinner,
but that the sinner should be converted and live" (Ezech. 33:11).

Words like "rock" and "deeds" and the entire RB is filled with real world, nitty gritty details about life within a community of monks written 1400 years ago. Yet, it contains an enormous array of details and insights from which one can learn much for living in the everyday world of the 21st century.

And on the other hand, philosophical or theological positions that do not rely on the particular, but are built on abstractions or generalizations often evaporate when challenged or lose their strength over time or simply merge into one, weak message that no longer has the power to move, motivate or inspire.

Somehow, these two visions, the Talmud and the Rule of Benedict, for me contain a way to focus on the particular, but dwell within the eternal and point to the universal.

Creativity . . . the purpose of the universe?

In other posts (here, here and here), I have written specifically about the importance of creativity. Today, I want to try again. As the title declares, the questions I want to ask are:

• Is creativity the purpose of the universe?
  
• Is creativity our purpose?
  
• Is the universe fundamentally creative?
  
• If so, are we?
  

In this post I will share quotes from two writers, who I believe would have a wonderful time talking and exploring together, even though their they come from very different perspectives. I will share quotes from Dr. Stuart Kauffman and Rabbi Joseph Soloveitchik.

Dr. Kauffman is director of the Institute for Biocomplexity and Informatics at the University of Calgary and is a professor in the departments of Biological Sciences and Physics and Astronomy at the university. More can be found out here.

The YU website has a short bio of Rabbi Joseph Soloveitchik here. The last line simply says, "was the most influential figure associated with the spread of Torah in America, and he was singularly known as “the Rav.”

While I enjoy the holistic view of Dr. Kauffman, I must admit that I find the Rav's view more inviting and a more tangible invitation to create on my own and to turn my day-to-day life into one filled with meaning and creativity.

Stuart Kauffman from Reinventing the Sacred draft (a book to be released in May)

Thus, beyond the new science that glimmers a new world view, we have a new view of God, not as transcendent, not as an agent, but as the very creativity of the universe itself. This God brings with it a sense of oneness, unity, with all of life, and our planet — it expands our consciousness and naturally seems to lead to an enhanced potential global ethic of wonder, awe, responsibility within the bounded limits of our capacity, for all of life and its home, the Earth, and beyond as we explore the Solar System.

The third, rather astonishing theme that is emerging in this new world view is that the biosphere and human culture are ceaselessly creative in ways that are fundamentally unpredictable and presumably non-algorithmic or machine like.

I want God to mean the vast ceaseless creativity of the only universe we know of, ours. What do we gain by using the God word? I suspect a great deal, for the word carries with it awe and reverence. If we can transfer that awe and reverence, not to the transcendental Abrahamic God of my Israelite tribe long ago, but to the stunning reality that confronts us, we will grant permission for a renewed spirituality, and awe, reverence and responsibility for all that lives, for the planet.

Stuart Kauffman -- Investigations

'Forever Creative' -- "In this chapter I have been trying to say, argue, articulate the possibility that a biosphere is profoundly generative--somehow fundamentally always creative. The cornerstone of this dawning new conviction lies in the belief I now hold with some confidence that we cannot finitely prestate the configuration space of a biosphere." 135

Rabbi Joseph Soloveitchik -- Halakhic Man

“Only man is capable of creative interpretation (hiddush), something which is beyond the power of angels, for since the Holy One, blessed be He, created them in a state of perfection, they need not and, therefore, cannot develop and progress. But this is not the case with man, for he progresses and his intellect gains ever-increasing strength. . . . The essence of the Torah is intellectual creativity. 82

Halakhic man is a man who longs to create, to bring into being something new, something original. The study of Torah, by definition, means gleaning new, creative insights from the Torah (hiddushei Torah). 99

Man’s task is to “fashion, engrave, attach, and create,” and transform the emptiness in being into a perfect and holy existence, bearing the imprint of the divine name. 101

If a man wishes to attain the rank of holiness, he must become a creator of world. If a man never creates, never brings into being anything new. anything original, then he cannot be holy unto his God. 108

The most fundamental principle of all is that man must create himself. It is this idea that Judaism introduced into the world. 109

And halakhic man, whose voluntaristic nature we have established earlier, is, indeed, a free man. He creates an ideal world, renews his own being and transforms himself into a man of God, dreams about the complete realization of the Halakhah in the very core of the world, and looks forward to the kingdom of God “contracting” itself and appearing in the midst of concrete and empirical reality. 137

If we accept that the universe is this abundant and creative realm -- then doesn't it make simple sense that that type of abundant creativity is key to each of us, to the human universe. Therefore, as one investigates ideas, theories, even religions--this notion of creativity and abundance and its nurturing, advocating, encouraging and teaching is fundamental.

What creates the opportunity for more creativity, more diversity, more abundance, more LIFE? This creativity is not simply poetry (the favorite of many philosophers, e.g Heidegger) or art, but the creativity in all of Life's areas -- creatively exploring new opportunities for growth.

With creativity, diversity, novelty as fundamental goods--freedom is another key -- because without freedom, we would not have the opportunity to explore new possibilities, new opportunities, new horizons.

I think the most important thing to remember is that this is how the universe works -- when we block this creativity, this newness, we run counter to life; we block our own creativity, we block the fundamental direction, urge, push of Life.

What are some of the keys to making this happen? Language -- language helps create new possibility, new ways of thinking and seeing by finding/creating the right word(s). Environment -- a rich (though not chaotic) environment creates new opportunities.

Moment to moment to moment -- looking for creativity, opportunity, possibility, growth.

Notes on nomadics

Notes on nomadics

focus on the creative
the new
the rhizome not the root

no set path
though all paths can be “raided” for necessities and treasures

constant movement
constant correction
constant rebirth

constantly making connections
new connections for new possibilities
new life

no authorities
no organization

love of the new
the possible of all the connections
that create the world new every moment

humility to the unknown and unknowable
surrender to the creative
embracing of the virtual and the unthinkable next moment

nomad poetics
new chiddushim

Copyright (c) Jeff Wild, 2008

Speak the World -- a poem

Speak the World

Can I be a voice for the world?
Can I be anything else?

Are we not all
a voice, really the voice
for the world?

I begin writing today,
after months of silence.

After months even years
of searching for other
means of expressing
who I am
and where I fit.

But I don’t fit in . . .

I don’t belong in any group:
Catholic, Buddhist, Jewish, New Age, Integral . . .

Not even Nomadic . . .

So, I can only speak me
and so speak the world.

Copyright (c) Jeff Wild, 2006

Omnibenevolence and Deleuze

In a former post, I discussed the idea of "omnibenevolence" as a potential for each of us.

There is a philosopher who I admired, named Gilles Deleuze, and while I believe that if Deleuze understood this idea as coming from traditional religion, he would either be very suspicious or simply reject it.

However, I wonder if "omnibenevolence" could be one of the possible "lines of flight," one of the experiments we are encouraged to live by Deleuze. Perhaps it is one of the ways we can be challenged to be more and discover more about ourselves. At the end of Todd May's wonderful book Gilles Deleuze: An Introduction, he writes:

Deleuze's ontology is not a resting place; it is not a zone of comfort; it is not an answer that allows us to abandon our seeking. It is the opposite. An ontology of difference is a challenge. To recognize that there is more than we have been taught, that what is presented to us is only the beginning of what there is, puts before us the greater task of our living. We have not finished with living; we are never finished with living. However we live, there is always more. We do not know of what a body is capable, nor how it can live. The alternatives of contentment (I have arrived) and hopelessness (There is nowhere to go) are two sides of the same misguided thought: that what is presented to us is what there is.

There is more, always more.

Perhaps this notion of "omnibenevolence" is part of the challenge to "recognize that there is more" and that "we are never finished with living" and along that same line of flight -- we are never finished with loving . . .

Mentioned in Rav Rosensweig's class? Okay, but where?

In a warm and friendly recent comment, I was told, "I happen to know that R' Rosensweig mentioned you to his class. Maybe you can hear it online. Best of luck to you." Sadly, the comment was from Anonymous.

Over the last week I have been listening to Rav Rosensweig's shiurim. I started with the ones from this year and have listened to them all except the most recent one on "Hechsheir Keilim."

But there has been no mention of me or this blog. Of course, I don't find that surprising. But if something was said, it would be fun to know what. If anyone knows what was said and when (and if it recorded), I would appreciate knowing.

Orthodox evangelization (Catholic and Jewish)

Along with my interest in Orthodox Judaism, I have a strong interest in Catholicism as well. In particular the work of Hans Urs von Bathalsar. One program that has a number of courses based on his work is the John Paul II Institute for Studies on Marriage and Family. It offers some traditional, yet wonderful sounding classes--a few of which I have listed at the bottom of the post. However, very sadly there is nothing to listen to, nothing to download, except the academic catalogue, which describes the classes and the book list, which is interesting.

What I find so curious is that the John Paul II Institute makes a very explicit statement that one of its main points of its mission is evangelization:

"To develop a critical understanding of issues on marriage and family, biotechnology and ethics in light of Western/modern assumptions regarding the human person, as these bear on the nature and dignity of human life and the transcendental meaning of beauty, truth, and goodness, in a way that fosters a unity of theory and practice at the service of the Church’s 'new evangelization'"

Yet, it keeps its classes and its instruction to itself. What would be a better form of evangelization than sharing the insights and ideas from their program?

On the other hand there is is the unbelieveable Yeshiva University resource -- http://www.yutorah.org/, which I have written about before, that has thousands (over 14,000) of downloadable shiurim (lectures).

So if you ask me, YU is doing a far better job at evangelization than the John Paul II Institute.

Some John Paul II Institute classes:

JPI 922 - God, Giver of Life
This seminar examines the category of gift, a crucial concept for the thought of John Paul II. If gift is to be cogently adopted by any theological and anthropological reflection without falling prey to postmodernity’s criticism, an adequate elucidation of God, the giver of life, is required to retrieve the ontological and Trinitarian roots of “gift.”

The seminar pursues its goal, on the one hand, by exploring what it means to state that the Holy Spirit is the Person thanks to whom God himself is Gift (Dominum et Vivificantem, n.10), and, on the other hand, by addressing the issue of the generative potency in God and its difference from and similarity to his creative power on the other. The ontological and theological elucidation of gift is done with the aid of prominent ancient and contemporary theological figures such as Gregory of Nyssa, Augustine, Thomas Aquinas, Bonaventure, von Balthasar, and John Paul II.

JPI 930 - The Trinitarian Meaning of Human Suffering
This course takes as its starting point John Paul II’s encyclicals Redemptor Hominis, Dives in Misericordia, and Dominum et Vivificantem, and the apostolic letter Salvifici Doloris. The course attempts to advance a theological understanding of the meaning of evil and suffering. This reflection is set against the backdrop of the examination in the contemporary situation of the meaning of suffering. Besides the work of John Paul II, the other main authors examined in the course are Plotinus, Aquinas, Hegel, von Balthasar, and E.Mounier.

JPI 941 - The Mysteries of Christ and the Meaning of Time and History
A correct understanding of Gaudium et Spes, 22, is crucial for developing the adequate anthropology John Paul II speaks of in his writings. The contemplation of Jesus Christ, who reveals the mystery of the Father and his love, allows us to see fully a new image of man. In this regard, it is important to notice that this section of the pastoral constitution refers to the whole of the life of Christ, from the Incarnation to the Death and Resurrection of the Lord. Christ “has truly been made one of us, like us in all things except sin,” and that in turn means: He has assumed also human time and a part of human history.

This course focuses on how a consideration of the life of Christ opens a new understanding of human time and history. A theological category will constitute the guideline of our discussion: the concept of “mystery,” deemed by Joseph Ratzinger to be the most fruitful term of twentieth century theology. The course will draw from the understanding of mystery in Scripture and the Fathers of the Church, as well as from the Christology of some modern theologians (such as W. Pannenberg, J. Ratzinger, K. Rahner, and H. U. von Balthasar), in order to see the fruitfulness of a Christology focused on the mysteries of the life of Jesus. The different mysteries of the life of Christ, understood in their interconnection and development as an exodus of love and as the very dynamic of Jesus’ self-giving (cf. Deus Caritas Est 7; 12), will reveal to us the meaning of human history and the sense of time in human existence.

A "Torah plus 'X'" philosophy -- an interview with Rav Rosensweig

An interview with Rabbi Michael Rosensweig was published in the most recent edition of the YU Commentator, the official newspaper of Yeshiva College. Here is a link to the entire interview.

In it he discusses topics including religion's engagement with the world of secular knowledge, universalism and Jewish particularism, the doctrine of elu ve-elu divrei Elokim Hayyim [these and these are the words of the living God], the historical study of gemara or halakhah and contemporary Biblical criticism.

Below I include some selections from it that I felt described why I find Rav Rosensweig's vision so challenging, but yet attactive and spiritually energizing.

In describing a "Torah plus 'X'" philosophy, Rav Rosensweig states,

By that I mean two things. First, the foundational Torah component needs to take clear priority not only in a quantitative sense but because it is the raison d'etre of the entire enterprise. Torah values must motivate and direct the engagement of other knowledge and serve as the prism through which we assess other possible contributions, whether Madda, Hokhmah, Derekh Eretz, etc. Second, it is crucial that the perspective be one of "Torah plus." We should not merely be seeking permitted engagement that falls within the accepted confines of Torah law and that does not contravene its values. If that were the case then our investment of time and effort would be much more difficult to justify. Instead, we should perceive meaningful engagement through the prism of Torah and for the sake of Torah as stemming from and reflecting a much more ambitious commitment to Torah. We believe that the Torah's agenda is broad, that it addresses and encompasses all dimensions of life, and that with the proper filters and methodologies these interactions can enhance our understanding of both the texts and values of Torah. It is therefore not "Torah and" but an expanded "Torah plus" ideology.

Later in that same answer he declares,

A very chemical and physical view of the world, when overly narrow, creates an orientation that may pose challenges to the world of Torah particularly in terms of the central role of tzelem Elokim [image of God] and all that implies about man's essential spirituality and transcendence.

In regard to the humanities in this same answer, he says,

We may also better understand man's tumultuous nature, his flaws, the compulsions and impulses that are addressed by halakhic rules and principles. The effort to understand man's great spiritual potential along with his struggles and challenges is an endeavor to better comprehend the very concept of tzelem Elokim, namely, man's transcendence, uniqueness and creative capacity.

Regarding universalism and Jewish particularism he answers,

We should advocate a holistic halakhic approach, albeit one that perceives the halakhic agenda as broad and ambitious. Thus, we should view universalism through the prism of halakhic rules, laws and values from which a coherent approach will emerge. This way we will better determine what is demanded of us, and also what can add value to our spiritual lives.

When asked, "Does the doctrine of elu ve-elu divrei Elokim Hayyim open the door to postmodernism or postmodernist relativism?", Rav Rosensweig responded,

It absolutely does not. There is a general misconception with regard to the proper definition of elu ve-elu. It reflects respect for a range of values and perspectives on halakhic and hashkafic issues; however, this range is not unlimited. We are dealing with a broad yet concretely defined group of sources and ideas. The need to relate reverently to the views of opposing halakhic authorities on a given subject is especially crucial, as even apparently subtle or nuanced differences can reflect important differences in approach.

...Moreover, Elu ve-elu does not absolve one from the responsibility to come to halakhic conclusions, nor does it make a single conclusion any weaker. In fact the opposite may be true. The more you believe in multiple truths - if you see them as permutations of the same basic principle - the more you view the halakhic process of coming to a single, best normative conclusion as more authoritative. Decisive halakhic decision-making is designed to discriminate between elu ve-elu viewpoints. Thus elu ve-elu precludes any idea of relativism or a postmodernist perspective.

The Arukh ha-Shulhan describes elu ve-elu as a symphony, as opposed to a cacophony of discordant notes. It is part of a process that produces authoritative conclusions based on a sincere effort to penetrate the real intent of original sources. It certainly does not reflect a sense of arbitrariness, chaos or individual whim. Interpreting original sources is a complex endeavor and requires rigor and intense yir'as shamayim.

Of course he writes about this extensively in the essay "ELU VA-ELU DIVRE ELOKIM HAYYIM: HALAKHIC PLURALISM AND THEORIES OF CONTROVERSY," that I quote from here.

A new way of thinking -- a new way of being

For years I have read the work of a thinker named Eric Gans. He is a professor at UCLA and has written for years on what he calls “Generative Anthropology” (GA) as well as the origin of language, the human and the divine.

Instead of me trying to poorly describe his thought I will share with you all a few links to his website. His website can be found at: http://www.anthropoetics.ucla.edu/

A link to his introduction to GA is here: http://www.anthropoetics.ucla.edu/gaintro.htm and he has recently published a book entitled Scenic Imagination

Here is a link to his most recent Chronicle (a periodic essay he shares with a email distribution list), http://www.anthropoetics.ucla.edu/views/vw355.htm. He describes this essay as, “another of the recent Chronicles that attempt to clarify the basic categories of GA. GA is ‘a new way of thinking’ only because the human is ‘a new mode of being.’” Below is the text of the first three paragraphs from this Chronicle:


Chronicles of Love and Resentment
Eric Gans
A New Mode of Being
No. 355: Saturday, March 1, 2008

Although language and the other forms of human representation are now recognized as unique in the animal kingdom, exploration of the specifically anthropological ontology characteristic of the linguistic sign is a virtual monopoly of generative anthropology, which hypothesizes that the transcendent status of the sign emerges in an originary event through the collective deferral of appetitive behavior. Saussure’s analysis of the sign as consisting of the communally shared relation between signifiant and signifié respects its ontological specificity more clearly than Peirce’s potentially unending chain of interpretants, but neither of these two pioneers of semiology attempted to understand language and its emergence as an anthropological phenomenon.

There is nothing mystical about claiming that the sign has a different ontology from the elements of the real world. A sign is not a thing; it is a complex of things and the relations among them, mediated by the community that exchanges them. Human language and other forms of representation exemplify a new mode of being discontinuous with earlier forms of communication and organization. Were all sign-users to vanish, this ontology would vanish with them, and the sign-traces left behind would become mere worldly objects--although their discovery by a future sign-user could restore them to their particular status.

The apparent similarity of the semiotic type-token relationship to that, for example, of the genotype and phenotype of a given species seems obvious only because we use language to describe it. Each horse is an individual, not a token in the sense that the last word of this sentence is a token of the word "horse." A genotype is an ideal construction to which each individual member of the species Equus caballus corresponds only approximately; a word-type is manifest in each token of a given word. And nothing in the natural world is analogous to the translatability of the type horse into that of Pferd or cheval while retaining essentially the same conceptual extension.

see http://www.anthropoetics.ucla.edu/views/vw355.htm for the complete text

"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.

An 'immense world of delight'

More from the poet, Kenneth Koch:

"I think poetry really accomplishes something and is really useful. I think it connects us to the world we use, to our language, and connects those words to things that are outside of us, that are out of our control most of the time and in many ways and enables us to feel a kind of mastery of those things, to participate in them, to have experiences we wouldn't otherwise have, and to understand things and see things that we wouldn't otherwise see. Blake speaks of the 'immense world of delight' which may exist in things without our knowing it -- I think poetry can help one to be close to whatever that is."

From my experience, religion and philosophy at their best can do the same thing.

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.

Why I write this blog

As should be clear to anyone spending time on this blog, I have a deep interest in Orthodox Judaism and its teachings, even though I am not part of the tradition. On various pages I have tried to explain my attraction, my interest and hopefully I have offered some insight.

I think that at the heart of my writing are three intentions:

1. To capture and express insights and ideas -- Often in my readings and listenings I am struck by something that moves me so much that I want to share it with others. This blog gives me that opportunity to share some of those insights with a broader audience, who may find some light and inspiration from them as well.
2. Expand the message -- I truly feel that Modern Orthodoxy has valuable and inspirational insights not just relevant for Orthodox Jews or even non-observant Jews, but for all people, and especially for all spiritual seekers of meaning and purpose. This type of "universal" message is something that I first found in the writings and shiurim of Rabbi Joseph Soloveitchik and just recently in Chofetz Chaim's writings on lashon hora. True, at times it takes translating and expanding of "Jew" to "person," which the writers might object to. But I believe that if it helps me and hopefully others lead more respectful, more peaceful, more God-fearing lives, then I think it is a worthwhile expansion.
3. To find a study partner -- while in various locations within the Talmud have read a number of warnings about studying by oneself, sadly at this point that is what I have been doing. Luckily, I have the amazing resources that are present online and in book form, but I would enjoy being able to discuss and study with one or more individuals. As more people come to the blog, perhaps one or two might be interested in studying with me, for example someone from Rabbi Rosensweig's shiur (though I know I am like a kindergarten student in comparison). I know that I would be an unusual partner, but one never knows what could come of it. If you are interested please leave a comment or email me.

A celebration of itself and all creation . . .

This is a paragraph that I read the other day from "Kenneth Koch's Seasons on Earth," an article following Koch's death in 2002. I thought it was beautiful and I wanted to share it.

That is one of the things that Koch — who died on July 6, succumbing to the leukemia he had fought for a year — had figured out for himself and his students long ago: Anger is useless, but you can transmute it into something beautiful or charming or funny or true. Not that therapy is the primary goal; it is just a beneficial byproduct of the process. The primary goal is poetry, which can be written anywhere, by anyone, and is properly understood as a celebration of itself and all creation. Poetry was what happened when you liberated the imagination. Poetry was joy, and what’s more — and contrary to some highly publicized cases of suicidal, despondent or deranged poets — you didn’t need to be in agony in order to write it, and you didn’t need to show a solemn face to the world.

Rav Rosensweig resources

As should be clear to anyone reading this blog, I deeply respect the work of Rav Michael Rosensweig. In this post I simply want to point out where those interested can find his audio shiurim and his writings.

One place of course is YU Torah Online. Rav Rosensweig teaches at Yeshiva University in New York City and his regular Talmud shiurim are stored at http://www.yutorah.org/. The most direct way to find his shiurim is to go to the Advanced Search page and on the right of the page select him as the Teacher you are looking for and press "Search" -- you will then be taken to a page of over 500 shiurim!

For a more managable selection of his shiurim, which were given to the public, you can also go to Torahweb -- http://www.torahweb.org/. By clicking on Rav Rosensweig's picture on the home page, you will be taken to a list of his essays, as well as a link to audio and video shiurim. If you had time for only one, I would recommend "The Hashkafic Framework of Social Change" recorded in 2003, it is a wonderful description of the uniqueness of the halachic law system and its vitality and ability to face change.

Rav Rosensweig's latest essay on Torahweb can be found here. It is a reflection on the centrality of "Yirat Shamayim As An Approach to Life and As A Legacy."

The final resource that I would recommend is Rav Rosensweig's essay "ELU VA-ELU DIVRE ELOKIM HAYYIM: HALAKHIC PLURALISM AND THEORIES OF CONTROVERSY," which can be found here. He concludes this insightful essay with these words:

Finally, it should be stated emphatically that elu va-elu divre Elokim hayyim (these and these are the words of God -- my translation) should never be used as an excuse for complacency or mediocrity. Even as we encounter equal truths we must aspire to pursue our own conviction of ideal truth culled from and on the basis of insights that we form from the wealth of legitimate perspectives that we confront. Our pursuit should be intensified and enhanced by these exposures. In this way we will hopefully emerge with the concept of pluralism beautifully depicted by the Arakh ha-Shulhan in his introduction to Hoshen Mishpat:

"The debates of Tanaim and Amoraim and Geonim in fact represent the truth of the living God. All of their views have merit from a halakhic perspective. In fact, this diversity and range constitute the beauty and splendor of our holy Torah. The entire Torah is called a song whose beauty derives from the interactive diversity of its voices and instruments. One who immerses himself in the sea of Talmud will experience the joy that results from such rich variety."

Torah, then, is to be perceived as a harmonious symphony enriched by the diversity of its instruments and variations and bearing the singular message of devar haShem.

Every time I read these closing words I am inspired to study harder and to immerse myself in the sea of Talmud in order to hear one or two notes of the diverse and harmonious symphony that is the halacha.

The importance of our words

As I began to write this, I realized that just yesterday I was writing about how the Jewish tradition and the halacha helped me see the importance of each of my actions and today with the start of a new tractate in the Daf Yomi cycle, I wanted to write about the importance of words. Seeing and recognizing the importance of our actions and our words -- two pretty fundamental topics.

A few years ago I signed up for the daily email that one can receive from the Chofetz Chaim Heritage Foundation that shares the Chofetz Chaim's insights and writing about Loshon Hora -- forbidden speech. I even bought the book Chofetz Chaim: A Lesson A Day from Artscroll. The teachings are truly an amazing collections of insights and recommendations on how to see the power of language for good and for bad.

This is the definition of Lashon Hora from the first day of these teachings:

Loshon Hora (lit. evil talk) is defined as information which is either derogatory or potentially harmful to another individual. A derogatory statement about someone is loshon hora, even if it will definitely not cause that person any harm. To focus on the shortcomings of another person is itself wrong.

A statement that could potentially bring harm to someone – be it financial, physical, psychological or otherwise – is loshon hora, even if the information is not negative.

(It should be noted that the term loshon hora refers even to true statements which are derogatory or harmful. Negative statements that are untrue or inaccurate are termed hotzaas shem ra, slander.)

I remember when I read this for the first time, I couldn't help but think that nearly EVERYTHING I read in the newspaper or on the news would seemingly fall in this category. And when I looked at myself, I was astonished to recognize how often the things I would say about someone were negative or somehow drawing attention to shortcomings. The teachings in this area from the entire tradition, which the Chofetz Chaim relied on, are a powerful antidote to all the angry and mean and hurtful language that surrounds us.

Another important issue regarding speech is addressed in the tractate Nedarim, which as I mentioned above was begun today by those following on the daf yomi cycle. The tractate is about vows (nedarim).

Recently, I have slacked off on keeping up with the cycle, but thought I would make a new start with this tractate and as I was listening to the shiur from DVDShas the rabbi made the point that one of the messages of the tractate is about the simple power of our words to commit one to certain actions and prohibitions. I look forward to learning all I can from Chazel on this topic.

Each of our actions is important

The other day I was reading one of Rabbi Gil Student's posts on his terrific blog -- Hirhurim Musings. It is about the halacha regarding brushing one's teeth on Shabbat, which was an issue raised when his young son had a friend spend the night on Shabbat. I will let you read it, but I have to admit that while I was reading all the detail that R' Student went into about the prohibition of causing bleeding and squeezing on Shabbat, I could not help but think "Unbelievable, this is legalism at its worst!"

BUT the next day as I was listening to a lecture by Hubert Dreyfus on Martin Heidegger's Being and Time, professor Dreyfus was describing sense of the worldhood of the world, but the important thing for this post, is that professor Dreyfus in discussing one of Heidegger's points (I can't even remember the exact point at this time), made the distinction that for the discussion Heidegger was really focusing only on the "important" types of actions that we perform (such as teaching or being a parent -- something that defines us), and not unimportant actions like washing our hands, etc.

On hearing him say this I couldn't help but think about how hard R' Student had worked to describe the issue of brushing one's teeth on Shabbat! Now that is an unimportant issue (except of course for the health of your teeth -- though one day probably doesn't hurt one's dental hygiene much), if I ever heard of one. However, instead of treating in as unimportant the halachic tradition took it very seriously and put much energy into understanding what Chazel and the tradition said on the topic.

A bit later in the day I was listening to Rav Soloveitchik's shiur "Al Hanisim Chanuka" from Boston 1971, which can be found on the http://www.bcbm.org/ website. In it Rav Soloveitchik discusses the dialectic between the importance of the individual and the community within Judaism and while I have yet to finish the shiur and probably couldn't summarize it, even if I did, the one message that came through clearly on it and through much of the other works I have listened to and read from the Rav, was how much and how deeply valued the individual is within the halacha.

The final piece of this puzzle, which brings together many strains of thought I have recently had, comes from Rav Michael Rosensweig's recently posted shiurim on the Pirkei Avos. In the first few shiurim Rav Rosensweig is discussing the first mishnah in the second parek, which reads:

Rebbe said: Which is the straight path that a person should choose for himself?

Whatever is honorable for him and gains him people's respect. Be as careful in performing a slight mitzvah as a weighty mitzvah--because you do not know the reward for mitzvos. Consider the loss caused by a mitzvah in contrast to its reward, and the gain of a sin in contrast to its loss.

Contemplate three things, and you will not come to sin. Know what is above you: An eye that sees, an ear that hears, and all of your actions are written in a book. (translation from Rav Lau on Pirkei Avos from Artscroll)

Again, there is no way for me to try to capture what Rav Rosensweig says, but at the heart of it seems to me the message that while there may truly be a hierarchy within the mitzvot, it is most important for a person to treat each mitzva with the same level of honor and respect. Or as Rav Rosensweig might say, even though I don't think he does in shiurim, a person should treat each mitzva with a "maximalist" level of love, respect and thoroughness.

While this mishnah in Pirkei Avos brings to mind images of God as a strict taskmaster watching and judging every one of our actions, on the other hand it also depicts Hashem as a listening and guarding parent who pays close attention to us and is fundamentally and profoundly concerned about our welfare.

In closing while I am sure that the Orthodox focus on strict interpretation of all mitzvot may at times be used as more of a badge of who is the most frum (most observant), what I do appreciate is that with all that R' Student writes about brushing (and there is a second part to come) at the end of the day, the two boys had different practices (one brushed and the other didn't)! For all the scrupulousness of the halacha this recognition that in some situations there can be differences and that one should respect the tradition that one is raised up in, seems to be an important, if not essential, counter weight to a overly legalistic view of the world.

For myself what I find most inspiring is that sense of importance that this discussion gives to my actions. While the world may be interested in the day-to-day activities of celebrities, politicians or reality show contestants, the message from the halacha seems to be "Everyone of us is important and essential, and each of our actions shapes us and our future and has seemingly infinite depth and significance."

This is a message that I think many, many people need these days. Since today it is easy to feel unimportant, to feel like a number or to define one's value only in what we consume. When I combine this vision regarding our actions with the importance of study, of Torah lishmah (studying Torah for its own sake), it helps see my life with a sense of depth and meaning that is difficult create on one's own within the often time's far too shallow, superficial and fast-paced world in which we live.

In closing, I am grateful to the Orthodox Jewish tradition for providing such an enormous array of online material and beautiful books in translation, like Artscroll's Schottenstein Babylonian Talmud, to help one become engaged in a conversation that began thousands of years ago and will continue for thousands of years in the future . . . What could be more important and exciting than that?

Wonderful article -- "The Twisted Wick: Talmud Study as Spiritual Practice for Post-Modern Jews [Seekers]"

I read this article many months ago and want to share it as widely as possible. It is called, "The Twisted Wick: Talmud Study as Spiritual Practice for Post-Modern Jews." I would change the title to read, ". . . Post-Modern Seekers," because I obviously believe that the Talmud is a spiritual document that can be valuable for all spiritual seekers.

Here is the link to it http://www.zeek.net/print/707talmud/

One excerpt:

Talmud study as spiritual practice teaches me to pay close attention to the world that surrounds me. A page of Talmud is not just filled with other people. It is also filled with things: twisted wicks, insignificant rags, millstones, willow branches, animal skins, scattered fruits, freshly laid eggs, pickled fish and precious stones. In order to understand a page of Talmud I must be paying close attention to the world: to the angle that willows grow in, the shape of a twisted lamp wick and the moment when a rag is no longer useful. This is the stuff of Jewish sacred text and Jewish sacred living, the everyday details that surround us. Talmud study as spiritual practice is not just about being in the present and listening to other people, it is also about the sanctity of the mundane. The holiness that resides in dirty rags and infant feces!

Another excerpt:

Although God is rarely discussed explicitly in the Talmud, the texts are filled with holiness: the holiness of the moment; the sacredness of everyday objects; the sanctity of the voice of another person; the divinity within our encounters with infinity. Each time I open my Talmud I learn to see more holiness in the people and things that surround me. I find God in a twisted wick, in a tattered rag, in the opinions of my teachers and study partners and in the voices of the street filtering in through the window of my study all.

The gift(s) of the Talmud

Not being able to sleep last night, I thought much about my interests and direction. Recently, I have been reading much from the Benedictine tradition, in particular commentaries on the Rule of Benedict -- a still vibrant document from around 600 CEcontaining rules about living in a monastery and elsewhere. It is a beautiful work that holds many messages for today.

I have also been exploring the poetry of Kenneth Koch, who I mentioned earlier -- his optimistic, creative and playful texts are also quite inspiring and freeing.

But in thinking about this blog and a viewpoint that that I can provide that perhaps others cannot, I returned to the Talmud as a source of meaning and understanding for me to continue to explore. While the Rule of Benedict has been and is being interpreted by a wide range of folks within and outside the monastery, even inside and outside Christianity, and the poetry of Kenneth Koch certainly can inspire, it is meant to be enjoyed and not analysed, the Talmud seems to thrive on analysis, to grow and grow and become richer from every question asked of it, every angle explored.

Therefore, since I do believe I provide a rather unusual perspective on this ancient and current text, I decided that I needed to renew my reading of, listening to and writing about this text that is certainly a gift from Hashem given us through Chazal and all following commentators. But it itself offers us the gift of providing infinite meaning to each action of our lives that often times can seem to lack much significance, much importance.

The Talmud breathes life into each moment by giving us the task of study and learning "day and night" and by focusing on every aspect of our lives it challenges us to see the importance, the beauty, the depth in each of those moments as well.