The problems of medieval Jewish philosophy seem to be wholly irrelevant to the major philosophical concerns of modern Jews. And yet, if Torah is to provide answers to our contemporary problems – or at least to direct the questioning – then one of the major inquiries of Jewry’s Golden Age must be reopened for investigation. We, too, must be prepared to deal with such metaphysical questions as: why observe? Why kashrut? Why Shabbat? What is the reason for all these? Indeed, is there a reason for the divine commandment of any of the rituals?While the modern task of assigning reasons for religious observances is not identical with the medieval polemics on the role of reason in religion – one is mostly pedagogical, the other was primarily philosophical – yet they are contiguous. And the results of the latter-day debate between rationalism (in the footsteps of Maimonides) and anti-rationalism (such as Halevi’s) will determine the type of answers we will give to the modern Jew’s questions, and thus will affect the complexion of Judaism in our new age. We must, therefore, welcome a significant modern contribution to Jewish philosophy by Dr. Samuel Belkin, president of Yeshiva University. In a booklet entitled The Philosophy of Purpose, the first in a series of “Studies in Torah Judaism” published by the community service division of Yeshiva under the editorship of Rabbi Leon Stitskin, Dr. Belkin provides us with an intellectual tool which cuts through to the very heart of the issue.His formula, with regard to observances, the cornerstone of Judaism, is one of classic simplicity: the distinction between reason and purpose. “The [philosophy of reason] is the approach of the pure rationalist; the [philosophy of purpose] is the traditional Jewish attitude.” Reason projects us into historical research. It centers upon the question: why did God ordain this or that practice? Its concern is with origins, with divine wisdom as it is applied to specific historical conditions which,…

The beginning of Maimonides' exposition of the Taamei Ha-Mitzvot should be sought in III:25, not 26 as is usually done. For the idea that the Torah's commandments issue from divine Wisdom rather than solely or primarily Will is derived from the equivalence of the natural and moral order, and it is in Ch. 25 that Maimonides demonstrates that the universe is the product of divine wisdom.Maimonides classifies all action• in relation to intention and performance, into four categories• (Friedlander18 translation will be used throughout)• They are! Purposeless• UniBportant, In Vain• Good• !here the intention that motivates the action is significant or worthy• in terms of the value of the end result sought• then the action is called ״good״ if the performance is successful• !•0• the intention 1 s realised• Mhese theCi .performance is failure• the intention not being realised• the action is said to be "in A *vain•״ The other two categories refer to actions whore the intention is faulty! "purpose­less" actions where there is no intention at all# such as in unconscious motions• and "unimportant" where the intention is to achdlve a trivial result•On the baste of this analysis• *aimonides concludes that the universe was created by virtue of G-d* 8 wisdom• and not merely as a result of a whimsical exercise of His will• For to attribute ewy-e^-fcheither of the last two Categories to G-d is to deny His omniscience (G-d does not know what de is doing - - the purposeless action• or He does not know the value of a deed - - the unisportapt action)• Divine omnipotence precludes the classification of any of His actions as "in vain•" Hence, all divine activity is "good" - - as Genesis speaks of His activity, *it was very good" - — or, a product of His wisdom; for wisdom means intending a worthy purpose and proceeding to acheive it* Those who attribute creation to His will are, in Maimonides’ opinion, reducing Divine activity to the class of "pu…

A book by Dayan Dr. I. Grunfeld is always a welcome event in religious literary circles. The eminent translator and interpreter of Samson Raphael Hirsch – one of the few such whose English is free from the heavy hand of the original German syntax – is a distinguished Talmudist and international lawyer who has written lucidly and persuasively on a number of major Jewish themes. Long before the present spate of books and booklets in Hebrew and English on the laws of Shabbat and their underlying religious significance, Grunfeld had already produced the best of them. His short book, The Sabbath, is a gem and has justly been translated into several languages. In many ways, it remains the model for our hasbarah datit literature. Soncino has now published a two-volume work by Dayan Grunfeld on kashrut. Hardly anything previously written on the subject in English is sufficiently serious, authoritative, and comprehensive to recommend to the student or to the layman who seeks guidance and enlightenment. The Jewish Dietary Laws fortunately fills that void. These are handsomely bound and tastefully printed volumes, in the best Soncino tradition. Volume I treats of the dietary laws regarding forbidden and permitted foods with particular reference to meat and meat products. In the second volume, Dr. Grunfeld turns his attention to dietary laws regarding plants and vegetables, with particular reference to produce of the Holy Land – i.e., mitzvot ha-teluyot ba’aretz. Here, the laws of ma’aserot, kilayim, orlah, and shemittah, among others, are covered in commendable detail. For the purpose of the present brief review, we shall concentrate on Volume I, and more on its ideational than on its halakhic content. The Jewish Dietary Laws is a major effort to present the ta’amei ha-mitzvot of the kosher laws. I do not believe there is any need to present an apology for such an endeavor. The elaboration of the fundamental significance and theological meaning of the halakhah is an educatio…