Articles

In recent years, there has been an attempt in some circles to introduce various aspects of academic Talmud study into the world of the traditional study of Gemara. Not surprisingly, there has been at times vociferous opposition to the introduction of this material. It is worth briefly reviewing some of the academic methodologies and their potential positive contribution to the denizens of the traditional Bet Midrash. We will also consider some of the objections to the introduction of such methodologies, as well as possible responses to those objections.

Three things might commonly differentiate the study of Gemara in the Bet Midrash and the study of Talmud in the academy:

1) The goal of study
2) The attitude toward the authority of the text and the Sages therein

June 26th, 2015, marked the triumph of the LGBT community over political detractors in a drawn-out battle for social liberty. This victory was ushered in by what is arguably one of the most consequential decisions of social reform since the Civil Rights Act of 1964. On June 26, 2015, the Supreme Court ruled in favor of the Constitutional right to same-sex marriage. As a 23-year-old observant Jew living in the United States, this ruling has deep ideological implications. A profound paradigmatic conflict has risen to the surface. Torn between two opposing philosophical perspectives, I have become the generational victim of a cognitive dissonance that I cannot simply slough off, and in the absence of an existential ecdysis, I am forced to confront the discord of my beliefs.

I must admit that I was taken aback when called upon to argue the case of the Bible. It has always seemed patently obvious. The Book of Books has stood the test of time for thousands of years, continuing to inspire multitudes irrespective of race, color or creed.

For the achievement of a moderate and observant next Jewish generation, there will need to be a synthesis of all the best qualities and approaches of like-minded approaches, from Modern Orthodox to Sephardic and beyond, creating a Jewish lifestyle that is neither extremely stringent or oppressive nor exceedingly indifferent to religious observance. I hope our religious leaders are up to the task.

It was only a short while ago in America that there were those predicting the death of Orthodox Judaism in this country. A large segment of Orthodoxy included the generation of survivors ravaged by the trauma of a Holocaust they had barely survived. They were learning to adapt to a new society, a new language, and a new culture. The children of those survivors, Baby Boomers of today, were opting out of Orthodox Judaism in droves to join the fast-growing Conservative and Reform movements. The more liberal movements offered much to attract first-generation native-born Jews: services in regal and refined English, a rabbi whose only accent inflecting his sermons was a

One of the great problems any religious person must struggle with is whether or not it is actually possible to be religious. What, after all, is the essence of genuine religiosity? It is no doubt the cognizance that one lives in the presence of God and feels and acts accordingly. To do so, however, is nearly impossible. Avraham Joshua Heschel once made the profound observation: “Religion depends upon what man does with his ultimate embarrassment” (1).

While we may not agree with Heschel that embarrassment lies at the root of religion, we agree it is unpretentiousness combined with deep humility that moves genuine religion.

We are confronted on a daily basis with choices that require us to consult others before making a decision. We may call a lawyer for advice on a legal issue or an accountant for advice on our taxes. We do this because although we may be very good at what we do, no one person knows everything-and it is helpful to be guided by a professional who deals with the issue at hand on a regular basis. If one has a sink that is leaking or an electrical outlet that is malfunctioning, one might ask an electrician or plumber for advice, and will likely follow the advice if it sounds reasonable.

It is axiomatic that Modern Orthodoxy and Modern Orthodox Jews value the academic field of Jewish Studies, which functions as the bridge between the Bet Midrash and the academy, both locations in which we seek to situate ourselves. In articulating the value of such study, proponents often highlight the insights it affords in the realm of Talmud Torah.

On Thursday, July 30, 2015, a Haredi former convict named Yishai Schlissel stabbed six marchers in Jerusalem’s Gay Pride parade; a few days later, one of his victims, 16-year-old Shira Banki died of her wounds. Schlissel had been released from prison only three weeks earlier, having served for 10 years for committing a virtually identical crime in 2005. Although the stabbing made headlines, it was soon overshadowed by the murder of a West Bank Palestinian family, which was quickly attributed to radical settlers.

Preface

This article was inspired by the critical work of Jacobs on the halakhic process, A Tree of
Life (2000). His attention to the influences of social, economic, and political factors in
halakha coincided with my interests in the sociology of pesika, halakhic decision-making, and in the development of Orthodox Judaism in the United States. In an earlier work, Jacobs asserted that “the Torah did not simply drop down from heaven but is the result of the divine-human encounter through the ages” (1995, 3). That is a statement that strongly lends itself to rejection by traditionalists, especially the Orthodox.