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May 1966

G-dless Goodness (1966)

General Jewish Thought
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Orthodoxy and Character (1967)

The question to which this essay is addressed – the ethical practice of committed, religious Jews – is one of the most urgent of the complex of problems which afflict Jews and Judaism in modern times. I seriously doubt whether it is within the competence of any essay to propose an adequate solution and the effective means of dealing with the issue. Nevertheless, in the hope that some insights may be gained even if by inadvertency, from this kind of impressionistic analysis, I am pleased to contribute whatever I can to the discussion. That there is a painful discrepancy between the theory and practice of Orthodox Judaism, that too many Jews who are observant of the “ritual” law are flawed ethically – needs, unfortunately, no confirmation. It is obvious to anyone who lives in the Orthodox community, and has eyes to see, that all is not well with us.However, this self-evident fact must not be exaggerated, lest we befoul the problem with cur own guilt feelings, and con-found an already complex issue with an even more complicated collective masochism. Any attempt, for instance, to read a pro-pensity for corruption into the essential character of the Jewish people, to locate the source of ethical weakness in "some basic trait" in our people, is the kind of extravagance which, in addition to revealing a racist bias, befuddles any attempt at clear under--2-standing. Further-more, it should not be blithely assumed that Orthodox Jews are any worse in their social ethics than any other Jews or any other human beings. It is possible, of course, that independent research will corroborate as an objective fact what is now merely a suspicion that observant Jews possess less integrity than others. But unless and until such "proof" is forthcoming, what is but an assumption should not be elevated to the status of a fact. My personal impression is that this is certainly not the case.Moreover, the focusing of our concerns on the social and personal dimensions of Judaism should not be …
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The Bible as Living Reality (1965)

Zohar (Mishpatim) on Torah: Torah compared to maiden in castle motioning to secret lover… gradually reveals herself completely… from this we learn: (a) must never take Torah superficially; (b) Torah contains layer upon layer of meaning, and can hardly ever be exhausted; (c) to succeed, we must develop a personal relationship with Torah: we must love Torah; (d) if you strive to penetrate castle, Torah will cooperate.How not to study Bible: (a) Not as literature; though it is that too. Heschel on analyzing Einstein's relativity theory for its penmanship. (b) Not critically: no unified, agreed theory amongst critics, except that Torah is not what it says it is. (c) Not as archaeology: although a valuable medium for understanding Biblical times, and confirmation of Biblical records; “Torah min ha-shamayim” versus “Torah min ha-aretz.” (d) Not psychologically: armchair psychologists generally faulty. Book on Job I saw several years ago, concludes psychologically: his father either too lenient or too strict. Only small, parochial minds slur unique, towering geniuses of spirit, try to apply own provincial categories to the unique. The above are autopsy, not analysis; deal with Bible as dead body, not “living reality.”How then? (a) Must take Torah’s claim seriously and encounter it honestly, face it squarely. (b) Thus: Bible’s claim is that it is word of God. Not a record of man’s thoughts about God, but God’s thoughts about man. Bible is not man’s theology, but God’s anthropology. (c) A question of interpretation. (Story Yiddish paper: “Queen of China to US looking for husband,” — “Empress of China on maiden voyage to N.Y.”) Not infinitely plastic, not rigidly monolithic. Freedom of interpretation within limits. The Oral Law — all of Judaism is the Bible according to Rabbinic, oral interpretation. (d) Not an abstract philosophy, but a guide to achieving collective Jewish and individual human destiny practically. Hence: Halakhah…Is Bible Relevant to Modern Man? Must be rel…
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The Pursuit of Fun (1961)

When the Founding Fathers of America wrote the Declaration of Independence, they included one new phrase which was to have wide repercussions later in the history of this country. That phrase is, “the pursuit of happiness.” The idea of happiness is, of course, nothing new. Americans did not invent it. It has been known in a hundred languages and experienced universally for millennia. Our own Torah dedicates three entire sections as parashath moadim, the description of the major holidays on which we are commanded ve’samachta hechagekha, "thou shalt be happy in thy festivals.” What was new in the formulation of the Founding Fathers was the emphasis on happiness as something to pursue. Serious thinkers have not always looked with favor on this phrase. Not that there is anything wrong with being happy — their outlook is not jaundiced — but they have two reservations: first, is happiness really to be the highest goal of man? Is it subordinate to or more important than, let us say, the idea of duty, or respect for others, or faithfulness, or honor? And second, can happiness really be acquired by pursuing it? Is it not really a rather elusive prize which you can win only indirectly by living in a certain way, and not by a direct chase? But all these debates are really academic. Today we accept happiness as terribly important; for many it is the highest value that life has to offer. And we no longer ask questions about the wisdom of pursuing it in order to attain it. We do not simply pursue it; we are relentless, fanatic, single-minded in our hot chase of happiness. Also, we have changed the word “happiness” to “fun,” and with it has come a change of the content of our aspirations. Happiness, at least, implies an ordered, harmonious way of life which offers deep satisfactions. Fun is nothing of the sort. It is escape, pure and simple. It is a matter of losing yourself consciously in a world where all tensions are released and inhibitions loosened. And the pursuit of fun ha…
General Jewish Thought