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Torah Umadda

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Torah Umadda (Hebrew תורה ומדע - "Torah and (secular) knowledge/science") is a philosophy of Modern Orthodox Judaism, concerning the interelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge. The resultant mode of Orthodox Judaism is referred to as "Centrist Orthodoxy".

Philosophy

Torah Umadda, as formulated today, is to a large extent a product of the teachings and philosphy of Joseph Soloveitchik (1903-1993), Rosh Yeshiva at Yeshiva University. “The Rav” articulated a paradigm which allowed for a "synthesis" between Torah scholarship and Western, secular scholarship; see further on Rav Soloveitchik’s Philosophy and below. Torah Umadda remains closely associated with Yeshiva University.

Torah and secular knowledge

In the view of Torah UMadda, "Jewishness and Jewish faith.. and the universal concerns and preoccupations of humanity" are not "fundamentally inapposite"; Judaism and culture are, "in essence part of one continuum". Jewish knowledge and secular knowledge, Torah and Madda, do not, therefore, require "substantive reconciliation", in fact, the study of Torah with other knowledge results in a heightened and enriched Judaism. As articulated by Rabbi Norman Lamm:

"Torah ... on the one side and worldly knowledge... on the other, together offer us a more over-arching and truer vision than either one set alone. Each set gives one view of the Creator as well as of His creation, and the other a different perspective that may not agree at all with the first ... both together present the possibility of a larger truth." (Torah Umadda, p. 236)

Synthesis

Although Torah UMadda regards science and religion as separate, where the "wisdom of the world" maintains its own domain of significance, it nevertheless conceives of a "synthesis" between the two realms. In this understanding "synthesis does not refer to a logical unity of the theories of science, democracy and Judaism", rather the idea of synthesis has a psychological and a sociological meaning. Here, the "individual has absorbed the attitudes characteristic of science, democracy and Jewish life and responds appropiately in diverse relations and contexts" [1].

"We prefer to look upon science and religion as separate domains which need not be in serious conflict and, therefore, need no reconciliation. If we seek the blending of science and religion and the integration of secular knowledge with sacred wisdom, then it is not in the subject matter of these fields but rather within the personality of the individual that we hope to achieve the synthesis." (Samuel Belkin, inaugural address, 1943)

Given this conception, the realization of Torah UMadda may find "different legitimate expressions in each individual" [2]. The philosophy recognizes the challenge this is likely to pose to its adherents, and posits a framework in which "the confrontation between Judaism and secular culture results in heightened creativity within Judaism" [3].

Centrality of Torah

Despite the simultaneous acceptance of both Torah and secular knowledge and culture, the philosophy demands "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah" [4]. In the words of Lamm, "Torah Umadda does not imply ... coequality. Torah remains the unchallenged and preeminent center." Lamm is careful to point out that Torah UMadda demands strict adherence to Halakha (Jewish law). "Not a single fundamental of Judaism has been disturbed by us, we adhere to the same ikkarim (principles of faith), we are loyal to the same Torah, we strive for the same study of Torah and observance of mitzvot that our parents and grandparents before us cherished throughout the generations." (Some Comments on Centrist Orthodoxy)

Relationship with Torah im Derech Eretz

Torah im Derech Eretz - "Torah with worldly involvement" - is a philosophy of Orthodox Judaism which formalises a relationship between Torah Judaism and the modern world, first articulated by Samson Raphael Hirsch in c. 1840. In some senses the two philosophies are largely similair - both value the acquisition of secular knowledge, coupled with adherence to halakha. In fact, Torah im Derech Eretz is often put forward as one paradigm upon which Torah Umadda (and Modern Orthodoxy in general) is based. At the same time though, the two are distinct in terms of emphasis. In the Hirschian view, the acquisition of secular culture and knowledge is (to some extent) functional - in his commentary to Leviticus 18:5, Hirsch describes Torah as “ikkar” (עיקר), essential, while secular knowledge is “tefel” (טפל), secondary or supplementary to Torah. In the view of Torah Umadda on the other hand, "the study of worldly wisdom is not a concession to economic necessity, it is de jure not de facto"; see further below.

Other paradigms

Another model of Torah Umadda [5], less emphasized in Modern Orthodox literature, de-stresses the intellectual role of Madda. Rather, to some degree, "the theories and methods of secular disciplines [can] be used to secure not intellectual ends, but practical ends in [daily life]." God's blessing to Adam and Eve "Fill the land and conquer it" (Genesis 1:28) is interpreted by Rav Soloveitchik (as well as Samson Raphael Hirsch and Isaac Breuer) as a positive Mitzvah calling man to develop and improve God's world; this Mitzvah of creative activity expresses the Divine image in all branches of human culture [6]. Thus, secular knowledge enables the religious Jew "to fulfill the biblical mandate of "Fill the land and conquer it"… to carry out their responsibilities to others and, further, by increasing the modalities for improving human welfare, to expand the range of these responsibilities; and, finally, to fulfill the mandate of imitatio Dei."

Centrist Orthodoxy

Centrist Orthodoxy is the dominant mode of Modern Orthodox Judaism in the United States and the western world, it is also influential in Modern Orthodoxy in Israel.

Characteristics

Centrist Orthodoxy's weltanschauung is characterised as defined by three characteristics: "education, moderation, and the centrality of the people of Israel" [7]. The difference here, between Centrist Orthodoxy and other Orthodox Movements, is said to be one of emphasis; see further discussion under Modern Orthodox Judaism.

  • The Movement's approach to knowledge and education, "Torah Umadda", is discussed above.
  • For Centrist Orthodoxy, moderation "is the result neither of guile nor of indifference nor of prudence, it is a matter of sacred principle ... it is not the mindless application of the arithmetic mean... [rather] it is the earnest sober and intelligent assessment of each situation... [Thus], moderation issues from a broad weltanschauung rather than from tunnel vision." The different approaches to strictures (chumras) and leniencies (kulas) in Halacha, taken by Modern Orthodoxy and Haredi Judaism is the clearest manifestion of this approach .
  • The central role played by the "People of Israel", is an expression of the co-equality of "Love of Israel" with "Love of Torah" in this ideology. Here the difference relative to other philosophies manifests in two ways: firstly, in continued (institutional) relations and cooperation with the non-orthodox despite their "deviationist violations of Torah and Halakha"; secondly in the high (religious) significance placed on the State of Israel.

Institutions

The Institutions of American Centrist Orthodoxy include [8]:

  • Yeshiva University and The "Rabbi Isaac Elchanan Theological Seminary" ("RIETS"), the main institution for the training and ordination of Orthodox congregational Rabbis in America.
  • The Rabbinical Council of America, the central body of Centrist Rabbis. Its "Bet Din of America" long headed by Rabbi Soloveitchik, is a respected source of Jewish legal decisions [9].
  • The Orthodox Union ("OU"; Union of Orthodox Jewish Congregations of America) established in 1898, is largest union of American Orthodox congregations. Its activities include the administration and certification of kashrut; support for a broad range of religious educational institutions and projects; lobbying the American government on various issues of importance to religious Jews (and occasionally, on matters related to Israel) [10]. It also incorporates NCSY (National Conference of Synagogue Youth) which offers social, educational and outreach programming in hundreds of communities [11].
  • Young Israel (The National Council of Young Israel) founded in 1912, serves as the national coordinating agency for nearly 150 Orthodox congregations; the goal of NCYI is "to broaden the appeal of the traditional community synagogue as the central address for Jewish communal life by providing educational, religious, social, spiritual and communal programming" [12].

Criticism

The section below deals with criticism levelled against Torah Umadda as a philosophy; for criticism levelled against Modern Orthodox Judaism in general, see the discussion there.

Ultra Orthodoxy / Haredi Judaism

Critics of Torah Umadda – particularly within the Haredi camp - see the "complementarity" of Torah and secular knowledge proposed by the philosophy, as suggesting that the Torah is not of itself whole or complete; in their view, Torah Umadda is thus premised on a flawed appreciation of Torah. Furthermore, they believe that Torah Umadda is problematic in that its synthesis allows for an "encroachment" of the scientific worldview on Jewish theology; Torah Umadda thus represents a dilution of the "pure sanctity" (taharat hakodesh) of the Torah.

Neo-Orthodoxy

Critics within Neo-Orthodoxy, the movement directly descended from Hirsch’s Frankfurt community, point out that whereas "Hirsch's fight was not for balance and not for reconcilement, nor for synthesis and certainly not for parallel power, but for domination", Torah Umadda posits a relationship between Torah and secular, which, in fact results in a diminution in the status of Torah. Thus, the distinction between the two approaches, though subtle, is such that Shimon Schwab, second Rabbi of this community in the United States, is described as being "spiritually very distant" from Yeshiva University. See further discussion in Torah im Derech Eretz.

Modern Orthodoxy

Although not directly critical, some on the right of the Religious Zionist Movement differ with Torah Umadda in its approach to secular knowledge. In this view – a variation on “practical madda” above, here based on Numbers 33:53 per Ramban – engagement with the secular is permissible, and encouraged, but only insofar as this benefits the State of Israel. Secular knowledge, then, has a practical, as opposed to philosophical value; thus, for example, the study of engineering or medicine is deemed valuable, whereas the study of literature and the humanities is discouraged.

Within the Torah Umadda camp itself, there are those who question whether "the literature on Torah u-Madda with its intellectually elitist bias fails to directly address the majority of its practitioners"; further, there are suggestions that "the very logic of the practice is far removed from the ideology". The contention here is that the "Torah u-Madda suburbanite" does not in reality engage in secular studies in order to achieve the intellectual synthesis described above, but rather "view[s] a college degree as the gateway toward professional advancement." Thus, although Torah Umadda may allow students at Yeshiva University "to navigate the use of their college years", it may not provide a directly applicable theology for the contemporary Modern Orthodox family.

History

Torah Umadda is closely associated with Yeshiva University. The actual philosophy underlying the combination of Torah and secular wisdom at Yeshiva University was variously articulated, first by Rabbi Dr. Bernard Revel, by his successors Rabbi Dr.Samuel Belkin and Rabbi Joseph Soloveitchik, and most recently, and formally, by Rabbi Dr. Norman Lamm. It was only as recently as 1946, however, that the University adopted "Torah Umadda" as its slogan. Today, Yeshiva University publishes the Torah Umadda Journal which "explores the complex relationships between Torah, the humanities, and the natural and social sciences", as well as studies on related topics in the Library of Jewish Law and Ethics (with Ktav Publishing House).

The phrase itself is thought to originate with Rabbi Jonathan Eybeschutz, who mentions "Torah u-Madda" in his Yaarot Devash. This use of "Madda" as "secular knowledge" is, however, recent. In Rabbinic literature, "secular knowledge" is usually referred to as chokhmah חכמה. The first book in Maimonides' compendium of Halakha, the Mishneh Torah, is entitled "Madda" מדע - there, though, the term refers to knowledge of the fundamentals of Judaism. "In the first book I will include all the commandments that are principles of the law of Moses and that a man should know before all else, such as the Unity of God and the prohibitions related to idolatry. And I have called this book Sefer ha Madda the Book of Knowledge."

References

Resources

  • The Library of Jewish Law and Ethics
    • Halakhah and Politics: The Jewish Idea of the State, ISBN 0881251291
    • Economics and Jewish Law, ISBN 0881251062
    • Economic Public Policy and Jewish Law, ISBN 0881254371
    • Business Ethics: A Jewish Perspective, ISBN 0881255823
    • Case Studies in Jewish Business Ethics, ISBN 0881256641
    • Free Enterprise and Jewish Law: Aspects of Jewish Business Ethics, ISBN 0870687026
    • Contemporary Halakhic Problems (5 vols), ISBN 0870684507, ISBN 0881254746, ISBN 0881253154, ISBN 087068275X, ISBN 1568713533
    • Judaism and Psychology: Halakhic Perspectives, ISBN 0870687034
    • Jewish Woman in Jewish Law, ISBN 0870683292
    • Holocaust and Halakhah, ISBN 0870682962
    • Medicine in the Bible and the Talmud, ISBN 0881255068
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