Rich Culture

By: Jonathan Seidel

Torah Umadda in Israel: Lamm’s vision successful? 

Jewish philosophy has become very prominent in Israel. While I do not have the statistics, there is considerable engagement in the Israeli stratosphere. Whatever the difference between the American and Israeli atmosphere, Jewish thought is more popular with the latter than the former.

There are university departments devoted to extensive Jewish studies. This indeed exists in the states but not on the level that it does in Israel. The quantity of departments in a single university. The US may have more universities but the multiplicity of Jewish thought in a given university adorns the topic itself. A single Judaic teacher can only influence so much. Maybe this teacher has a small following or maybe he integrates other aspects to make the class more livelier and interesting. A university with a number of teachers dedicated to the subject can each focus on their interest. Much can be found in a single school that is more difficult in a narrow program abroad. Quantity of teachers leads to quantity of programs. A Judaic professor can teach the history of Jewish philosophy while an Israeli professor can teach medieval Andalusia. The American professor can do the same but doing so he is limiting the students. The Israeli professor doesn’t have this problem since a colleague can and will make up this work. There is no need to hold back or skim. It is the student’s choice if he/she would like to learn all Jewish philosophy but the option is present in Israel rather than America. 

Quantity of professors also provides variety of topics. One can focus on history and the other on law. The possibility for gathering perspectives from every angle is plausible in an institution that has that capability. A university whose department is directed to do so. Many more courses are provided for student’s to peak their interests. Yet even more so is the professor’s ability to research his own idea. Since there is minute limits, the professor can focus on what he enjoys as the student can choose what he enjoys. The interest in Israel stems not only from a youthful passion but possibilities. A nice democratic-capitalist ideal. If there is more interest whether from the youth or the adults, the more the institution can provide to ensure that desire. With such a department set up, a professor can provide the course and a student take it. It is about the availability that gives quantity a wider range. With devoted departments, if the quality is sagging a replacement may be made. Quantity is important just as much as quality. Just because there are a lot of choices doesn’t make them interesting nor enjoyable. Such interest must be on both sides of the aisle. 

A third angle, on the side of the institutional arrangement is the cultivated interdisciplinary nature of Jewish thought. Taking Jewish thought and centring it around its traditional metrics. The beauty of a Jewish university is how its ancient culture finds a way to leak into other general studies. An english teacher may bring in a Maimonidean quote or press about a Midrash that fits with Dickens. While this may seem obtuse to the average individual, it is cultural sensitivity flowing into every crevasse in academia. Given the department strength, colleagues’ speaking amongst one another will inevitably lead to an interesting linkage that can be brought to various points. A math class may have a quick history lesson on Gersonides logic or a science class on Ibn Ezra’s astronomy. Even an English class that analyses Bialik or demonstrates the difference between Whitman and Oz. The power of Jewish knowledge as it fits into the general studies is not too shabby. An American teacher may not do so to a multi-ethnic classroom but a Jewish institution with almost a full room of Jews may take the moment to enlighten his students on their heritage. 

Universities are also different. While philosophy departments from Bar Ilan to Ben Gurion may be similar that is not the same for the think tanks of all different shapes an and sizes including Hartman and Cardozo. More than universities who lecture at some of these think tanks is the religious diversity in Israel. Some thinkers are more observant while others more secular. Yet they share a love for learning. The country is small and it wound up in an intense socio-political make up. Everybody crosses paths. Unlike America, there is more cohesion for such purposes even if harsh disagreements exist. It is through this immensity of lectures and think tank interaction that leads to more Jewish thought taught. This doesn’t take away from other aspects but the overwhelming opportunity through the denominational matrix of a spectrum rather than archetypes provides an outlet. It enables people to hear from all sorts of thinkers. It also lends to an abundance of Jewish thought that is not only centred on history but on Israel and politics. It has more of a tribal as well as a cultural nature in Israel. 

Beyond the university, there is still an interest. Yeshivot, mainly the hesder types, have numerous lectures on different aspects of Jewish thought. Some even bring in local academics to lecture. This isn’t everywhere but even in places with high level talmudic learning, there is insistence on Jewish thought in one way or another. It is part of the curriculum. The interest stems from a duty to its cause. While many may find it enjoyable there does seem to an axiomatic angle that plants it firmly in the canon of Jewish learning. Whether it is an academic class on Maimonides’ logic or a Kabbalistic history lesson of Frank. It is rather vague and up to the lecturer. There is a deep seated respect for such a discipline. It may not be part of the original canon but has steadily grown in the last millennium. Maybe it is an Israel thing or a sephardi thing. Both Tzefat and Sephardim latched onto machshava as a need to be learned. The culture of Israel is more Mizrahi and the esoteric nature is proudly spouted amongst the most elite rabbis in the Dati Leumi sphere. A location with a rich history that inspires the interest rather than actual passion.

On the other hand, it may stem from R Kook. While the latter passed half a century ago, his worldview is still quite present. On almost every bachur’s shelf is a book by R Kook. R Kook is the most noted rabbinic thinker in Israel. Unlike the Rav, R Kook was much more optimistic about the synthesis (though pessimistic in other areas). It is no wonder R Lamm’s most mentioned figure is R Kook and is the foundation for his Torah Umadda. R Kook was the epitome of Torah Umadda, at least that is how he is remembered and championed. R Kook never wrote a talmudic commentary but did write an aggadic one. His books were journals of deep spiritual thought. The devotion to Kabbalah is on his heels. The messianic impulse was his doing. His influence is grand and persists. Many of the yeshiva leaders are of his mind in one way or another. The great talmudists take some time to incorporate beautiful  elements of thought. Their machshava may derive from traditional sources with less of an emphasis on general studies or academia but its permission in the yeshiva sphere is rooted in a professionalism from the religious outlet.

For many, the opportunity is only half the answer. The other is passion. Many do not care. Yet others do and there is that opportunity for them. Even if the quantity of students were interested in the states, it wouldn’t measure up because they do not have the quality that exists in Israel. Yet more so, the culture provides that safety net. Do not worry this is religiously laced or religiously permissible. When general studies are taught in school full of Jews the problem begins to wean. There is little fear of its heresy since the professor and the dean are both wearing kippot. Yeshiva university does have the same appearance but it lacks the rigour and quality. There isn’t as much interest because prior to university it is shunned and seen as a dangerous. A classic Ashkenazi polemic. Yet in Israel the atmosphere is different. Fear is not the primary motor but fearlessness. Passion and joy are mechanically induced. Torah Umadda thrives because of the “safe space” but more due to the Israeli thought process. Judaism is the life of the country not something to hide or protect preciously. It will develop as its adherents are committed to its survival. 

There are many factors for the asymmetry between American and Israelis concerning Jewish thought. Psychological forces as well as historical factors play a role. Yet sometimes it just comes down to opportunity and privilege.