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ShubertSpero
TOWARDS A PHILOSOPHY
OF MODERN ORTHODOXY
79
80 Shubert Spero
Torah. These are legitimate philosophic questions that have always been
raised by thoughtful people committed to Orthodox Judaism. Thus, for
years, the disciples of Hillel and Shammai debated the question: "whether
it is better for man to have been created or not."4 Regardless of the
precise meaning of the question, it was evidently clear to that entire
generation of great Rabbis that neither Halacha nor the Torah as a
whole contained an obvious answer to that question. And it is most
curious that no party to the debate thought of suggesting that the views of
his teacher represent Da'as Torah and anyone who disagrees is fomenting
heresy. Consider the teaching of Simon the Just: "Upon three things does
the world stand: on Torah, on divine worship and on acts of kindness
(gemilat chasodim)."5Where in the Halacha or in the Torah as a whole
did Simon the Just find the sources to conclude that in Judaism acts of
kindness which essentially involve relations to one's fellow man are to
be placed on the same level as Torah and Avodah which are so all-
encompassing and God oriented? In a later period, we find that a
recognized Rabbinic leader was able to take the position, contrary to
Maimonides, that it is proper for a Jew to believe that God may give
another Torah to Israel providing it be done in the same manner in
which the original Torah was given.6
The conclusion is inescapable that in regard to such philosophic
questions there may be more than one "correct"answer in the sense that
both are consistent and coherent with Orthodox Judaism. This test of
coherence and consistency is the only legitimation that a philosophical
position within Orthodoxy can receive or requires.
The most important difference between the modern and the tradi-
tional Orthodox is the issue of one's relationship to general culture
which is a clear philosophic question regarding the nature and purpose
of Torah. The modern Orthodox believe that while the Torah is indeed
of unique and supreme value, indispensable to the Jew and to mankind,
it (in its narrow sense) was not meant to be a sufficient condition of his
human fulfillment. The Torah provides directives how to live, morally
and ritually, and basic insights into the nature of God, man and sacred
history. What human culture has to provide are the substantive conditions
of life itself and further knowledge of man and the world, both for its
insight into the wisdom and goodness of God as well as the power it gives
man to better his material and social conditions. The religious obligation
of the Jew according to the modern Orthodox is not only to learn and to
use what is of value in general culture but also to help produce it.
The modern Orthodox policy of working together with Reform,
Conservative and secular Jews for shared goals is another instance of a
philosophic difference. Involved is a judgement as to whether the value
of the shared goals, combined with the love of Israel flowing out of coopera-
tion, transcend the possible negative consequences of thereby recognizing
A Philosophyof Moder Orthodoxy 81
cal outlooks which might be said to float above general culture and are
not rivals of culture.14To make this last point more clear let us analyze
the broad constituents of general culture.
First we have the vast area called material culture which ranges from
the clay pots and four-room stone houses adopted by our early ancestors
from the Canaanites to the technological wonders of today. Ever since he
was driven from the Garden of Eden, man generally has managed to
provide for his basic needs and has continued beyond function and
utility to areas of decoration and recreation and the entire realm of the
arts. More recently in human history, with the development of the sci-
entific method, man has been able to lay claim to theoretical knowledge:
public, objective and verifiable, providing an increasingly more reliable
picture of man and his universe, ranging from the microstructures of the
DNA particle to unsuspected celestial entities such as pulsars and "black-
holes".
With regard to all of these three fundamental components of human
culture or derecheretz- the material or technical, the artistic and the pure
scientific-Torah or Divine guidance, in its essential thrust, has no argu-
ment. Torah has never presumed to teach man how to build a house or to
plant grains or to build a bridge or to split an atom. Not only was man
permitted by the Torah to benefit from all of these areas of human
culture, making for himself a more secure, a more pleasant and healthier
life but was commanded to participate in the production and creation of
culture so as to unlock the mysteries of nature from which we can learn to
love and respect its creator. As Rabbi J.B. Soloveitchick has pointed out,
since man as a moral agent has been given responsibility to help others,
to conserve value, to preserve life, to eradicate evil, he is morally obliged
to seek the power and the knowledge, the means and the instrumentation
to achieve all of this. If new sources of energy can eradicate poverty, if
knowledge of genetic engineering promises to prevent certain diseases,
then man is morally obligated to seek out this knowledge. The doctrine
of Imitatio Dei is the operational mode of the concept of man created in
the image of God. As God is creative, so man ought to be creative. This
brings us to the "triple equation": "Humanity equals dignity equals re-
sponsibility equals majesty."15
The element of human culture which Torah was designed to contest
in direct confrontation was the mythological or the religious or the philo-
sophical. Those human conceptual constructs which presumed to "ex-
plain" the origins of the universe, the purpose and destiny of man, the
nature of good and evil, or to unveil the metaphysical mysteries of "what
is above and below, before and after", were viewed by the Torah to be
largely false and misleading.16 Of course, it must be remembered that
until very recently, many elements that belong to the first three areas of
culture mentioned above were also opposed by the Torah because they
84 ShubertSpero
Figure 1
the Sage of Fostat, not primarily by his approach to general culture but
by his understanding of the term "human reason." By the time of
S.R. Hirsch, the general understanding of the area of competence of
human reason had shrunk considerably. The centuries old controversy
between empiricist and rationalist, culminating in the work of Hume
and Kant, had decisively shaped a philosophic consensus which in broad
outline perceived human reason essentially as a reliable tool for nego-
tiating the empirical realm rather than a reservoir of original and certain
truths. This achievement in itself has made the study of general phi-
losophy an indispensible requirement for every thinking Jew who wishes
to understand the rational underpinnings of his faith.
The schema that emerges from our model can be graphically por-
trayed as in Figure 1. Human consciousness is "naturally" endowed by
God with the marvelous tool of rationality which enables the self to or-
ganize the sense data temporally, spatially, and causally and to make
judgements regarding truth and falsity resulting in man's growing do-
minion over his environment. Part of this natural endowment are certain
moral intuitions regarding gratitude and promise-keeping.28
This layer of rational and moral cognition enables man to "receive"
Divine guidance, that is to say, to perceive the guidance as Divine at
every stage of human development, to understand it and to interpret it
and to decide to obey it. This is the element of derecheretzwhich may be
said to be logically prior to Torah. Once the stratum of Torah or Divine
guidance has been laid down and absorbed, it becomes the prism through
which all subsequent expressions of general culture must be passed and
analyzed. Many elements of general culture will easily pass through
without any interference; others will be reshaped or modified in passage;
still others will find their way irrevocably blocked. What should be kept
88 Shubert Spero
NOTES
9. Gen. 2:15-17.
10. Gen. 1:28.
11. Gen. 4:2, 6-7, 20-22.
12. Gen. 8:15-17, 9:1-7.
13. "The Lord created the evil inclination in man and He created for it the
Torah with which to season (temper) it." Kiddushin30b.
"Every positive or negative precept the reason of which is unknown to thee
take as a remedy against some of those diseases with which we are unacquainted
at present." . . .
"Most of the Hukkim the reason of which is unknown to us serve as a fence
against idolatry." (Maimonides, Guidefor the Perplexed,Part III, Chap. 49)
14. Mordechai Kaplan's use of the phrase, "Judaism as Civilization" is not to
be construed as a statement in conflict with my thesis that Judaism today is not in
competition with the main elements of general culture. His use of that phrase for
the title of his book was intended primarily to emphasize his sociological view of
the origins of Judaism as of all religion as a,group affair and to serve the
polemical purpose of minimizing the cognitive aspects of religious belief.
15. Joseph B. Soloveitchik, "The Lonely Man of Faith", Tradition,Vol. 7,
No. 2 (Summer, 1965), pp. 5-67.
16. See Maimonides' account of the rise of idolatry and the struggle by
Abraham to preserve the belief in ethical monotheism leading to the creation of
the Jewish people and its covenant with God. (HilchotAvodatKochavim,Chap. I)
17. See M.B. Bloomfield, "Judaism and the Study of Literature", Tradition,
Vol. 13, No. 1 (Fall 1971), pp. 21-37.
18. This basic continuity of the task of man, both prior to Sinai and after, is
thus expressed by S.R. Hirsch:
Thus every man, as man, is born for justice. In the early history of mankind,
however, man had forgotten to respect man as man. It was then that God
created Israel as His people amidst the nations, so that Israel might be the
standard bearer of human justice and realize it by his example. You, there-
fore, as man and Israelite (MENSCH-JISSROEL) are doubly called upon
to fulfill the image of justice and to be just in all your ways. You cast aside
man's and Israel's dignity if you are unjust to any creature about you . ..
(Horeb, P 222)
19. There are two problematic items in the Book of Exodus which can be
explained in terms of sequential relationship of culture to Divine guidance.
After the miracle of the splitting of the sea and before the revelation at Sinai, we
are told, "There He made for them a statute and an ordinance and there He
proved them." (Ex. 15:25) If, as most commentators say, these statutes were given
by God, the question arises as to why it was necessary to give Israel "statutes and
ordinances" at this point when the entire Torah was soon to follow? But, if we
accept the notion that at any point Divine guidance must precede culture, then
we might say that since even during this short interval between leaving Egypt
and receiving the Law at Sinai, the Jewish people would be involved with life,
with filling their basic needs for food and for social arbitration, there was a need
even before Sinai for some guidance, some Torah. This also explains why Moshe
was able to accept the suggestion of Jethro for a system of judges (Ex. 18) repre-
senting human culture since he had already received some "statutes and ordi-
90 Shubert Spero
nances", some moral values. (See the discussion in Nachmanides on Ex. 18:1
whether Jethro arrived before or after matanTorah.,)
20. S.E. Danziger, "Clarificationof Rabbi Hirsch's Concepts", Tradition,Vol. 6,
No. 2 (Spring/Summer 1964), pp. 141-158.
21. Berachot35b.
22. See Rashi and Sforno on Gen. 1:26.
23. Fourth of the 18 blessings contained in the Amidah prayer.
24. By "interpreting the Torah properly", I have in mind basic judgements
such as, which non-halachic passages are to be treated allegorically and which
literally (see the comments of Menachem HeMeiri on Avot 3:14) and whether
some sections of the Torah are more important than any others. Already among
the Rabbis of the Talmud we find such discussions as: Rabi Akiva said, "'And
thou shalt love thy neighbor as thyself, this is a great principle of the Torah. Ben
Zoma said, 'There is an even greater principle than this . . ."' (Sifra on Lev.
19:18). It is clear that these sages were using personal criteria in judging some
commandments of the Torah to be more significant than others. Thus Rabbi
Abraham ben David (Rabad) of Toledo in his EmunahRamahpoints out that "not
all parts of the Torah are of equal prominence . . ." and of course Maimonides
made a similar judgement. (Guide, Part III, Chap. 51) Regardless of whether the
criteria for making such judgements are contributed by the individual or can
perhaps be drawn out of the Torah itself, in some way, the point remains that it is
human reason that must do the work.
For a treatment of the use of logic and reason in the development of the
Halacha, see chapter 9 of my book, Morality,Halakhaand theJewish Tradition(New
York, 1983).
25. Deut. 4:1, 6, 40; Deut. 6:3, 18, 24; Deut. 8:1; Deut. 11:9; Deut. 30:11-20;
Deut. 32:6.
26. See Shubert Spero, "Is There an Indigenous Jewish Theology?" Tradition,
Vol. 9, Nos. 1-2 (Spring-Summer, 1967), pp. 52-69; idem, "Faith and its Justifica-
tion", Tradition,Vol. 12, No. 2 (Fall, 1971), pp. 54-69.
27. See the article by Rabbi A.I. Kook on Maimonides in the back of Vol. 12 of
Toldot Yisroelby Zev Yavetz and the essay, "The Character of Maimonides' Moral
Doctrine" by Hermann Cohen in Selected Essaysfrom 'JudischeSchriften' by Hermann
Cohen(Jerusalem, 1977) [in Hebrew].
28. See Chap. 3 in my book on morality, op. cit.
29. Avot 3:18.