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Correspondence

January 1968

Exchange with R. Gifter about the Tannaim and Emerging from the Cave (1968)

Modern Orthodoxy & the Charedim

1. R. Gifter to R. Lamm

1. R. Gifter to R. Lamm (Jan. 21, 1968)

1. R. Gifter to R. Lamm (Jan. 21, 1968)

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Shul Bulletin

Emerging from the Cave, Part 1: Two Ways (1966)

Ever since the Emancipation, religious Jewry has suffered a constant attri­tion. This deterioration in numbers and intensity of commitment has been most noticeable the past two or three decades. How have we reacted to it? What ought be our policy? Several tendencies are worthy of mention. The first is the way of despair. One contemplates the unfavorable circum­stances and merely posts an obituary notice. But nothing is done; one goes about the old ways without any change. In the face of hopelessness, fear drives one to dull, mechanical repetition. Thus, heavily endowed American Jewish organ­izations continue in the same rut, repeat the same tired formulae, and chant the same irrelevant litanies. They bravely fight anti-Semitism, while Semitism is dying within them. They are heroic partisans of “the wall of separation” between Religion and State, at a time when Religion is being drained of its vital sap. Today's “liberals” often fight yesterday’s battles; it is a sign of despair in today’s campaigns. They have given up on tomorrow.There is a second tendency. There are some who maintain a stubborn refusal to yield, who have high resolve and persistent determination to continue on the highest level of Judaism, but in ever-shrinking circles. Theirs is the gesture of withdrawal, of isolation, of a conscious and conscientious ignoring of the rest of the world, of all other Jews. The prize they want to capture is “tomorrow”; the price they are willing to pay is “today.”As between these two attitudes, I would much rather choose the second. 1 do not for one moment believe that the Jewish people and the Torah will ever disappear. If I were faced with the choice of totally embracing this world or totally rejecting it — I would reject it. Our civilization, never let us for one moment forget, is the one which sired an Auschwitz and other such illegitimate obscenities; it is a civilization which, without any affront to its conscience, produced a Hiroshima. Our culture is neither…
Modern Orthodoxy & the Charedim

Shul Bulletin

Emerging from the Cave, Part 2: The Parable (1966)

However, fortunately, we are not called upon to make this tragic choice between the ghetto and the wasteland. We are not restricted to the two options of either “Neturei Karta” or assimilation. This contemporary dilemma is at the core of the famous story of the cave, related in the Talmud (Shabbat 33b). R. Simeon bar Yohai and his son R. Eliezer made slurring remarks about their contemporary Roman civilization. By an indiscretion, they were found out and condemned to death. They fled and eventu- ally hid in a cave, where they were forced to spend some twelve or thirteen years. During this time they lived on nothing more than carobs and water. This long interval was spent by them in growing spiritually, in the study of Torah, and, according to tradition, in achieving tremendous mystic insights which were later incorporated in the book Zohar. After the end of this period, they were told that Caesar was dead, and it was safe for them to leave their hiding place. When they emerged, they saw people — their compatriots — occupied in the normal business of living: planting, reaping, buying, selling. They were shocked: Is there no one who studies Torah all his days? Wherever and whatever they looked at was immediately consumed by fire! At which a bat koi, a Heavenly voice, issued forth and exclaimed: “Have you left your cave only to destroy My world? Return to your cave!”This they did, remaining in the cave another twelve months. Then another bat koi called forth: Leave your cave. The two scholars left, and, surveying the scene about them, were again deeply distressed. R. Simeon said to his son: apparently you and I are the only ones left; the two of us shall have to continue Judaism by ourselves. But then something remarkable happened: it was Friday afternoon, just before the beginning of the Sabbath. They saw an old man rushing, and carrying in his hands two bunches of myrtle twigs. “What are you doing this for?” asked the two scholars. He answered: li'khevod shabbat, I …
Modern Orthodoxy & the Charedim

Correspondence

Exchange with R. Schonfeld about Modern Orthodoxy and "The Cave" (1997)

Dear Fabian: It was wonderful to spend a few days in your company in a somewhat more relaxed atmosphere than is possible elsewhere. I do believe, however, that we need to get together on a smaller scale to review the Conference and its many suggestions. The one comment that I made to you personally I want to repeat in writing. Your well known speech regarding “The Cave” has been appreciated by many and misinterpreted by some. It is very much in line with the order given by Hashem to Noach after the deluge of מִן־הַתֵּבָה צֵא אַתָּה. It seems to me, as I conveyed to you in person, that many of our Musmachim who have followed your thought process, which is so amiti, left the cave and are creating their own oases by holding intellectual isolation and thus escaping the responsibilities towards the established Jewish community. There is now an elitist intellectual isolation which permits the very people who preach communal involvement to do so in public forums and in public sessions but do not do so in their private lives vis-à-vis the established community. I am not saying that they should not attend Minyanim of their own liking, but certainly ought to identify through membership and community participation with the aims and purposes of the established Kehillah in the community in which they reside. I do believe that this is one of the most important and pressing matters that we have to face. Furthermore, permit me to suggest again that we dispense with the labels that we attach to ourselves. If we are committed to Torah at its highest level and need not apologize for it, nor do we need to define ourselves any further. With regard to your views on the Chief Rabbinate in Israel, I think it needs further clarification and deserves more in-depth discussion. Again, let me state what a pleasure it was to spend Shabbat with you and Mindy and I am looking forward to seeing you shortly. With kindest regards, sincerely yours, Rabbi Fabian Schonfeld
Modern Orthodoxy & the Charedim