Shabbat Shalom, rabbi Kahn! I thought about something that Rabbi Israel said, which was that there were no berakhot during the First Beit HaMikdash. The way I had always heard it, David haMelech instituted the 100 blessings each day, so there would have been blessings during the First Beit HaMikdash because his son built the First Beit HaMikdash. Or is this one of those Oral Torah things that contradicts itself?
I think Rambam and especially Abulafia (one of the rishonim, and the first man to attempt to bridge the thoughts of Rambam and the kabbalah) bring a third option of how we lost prophecy to the table - we lost prophecy because we are not spiritually attuned enough, and if we become spiritually attuned again, we can gain back prophecy. Whether most would know it or not, Abulafia had a large amount of influence on many realms of kabbalah because his ideas were transmitted through the Arizal to Chayim Vital, who ensured that they would be a part of the kabbalah of future generations.
Rabbi Emeritus Dr. Marc Angel of New York's S&P synagogue once said that a proper rabbi, especially a proper Sephardic rabbi, must rule with chesed like Hillel before gevura like Shamayim, by which he means searching for the solution to the human circumstance must be prioritized over finding chumrot. This connects to what Rav Kook ZT''L said about prophetic values and the big picture IMO. I think you can also connect this to controversial rabbis like Avi Weiss, David bar-Hayimm, and Daniel Sperber who all have (different) big picture visions for Judaism but are resisted to a certain extent because of an overattachment to the halakha as it exists now.
I'm surprised that Rav Soloveitchik and Rav SR Hirsch weren't brought into this conversation more. For both of them, a central part of their approach to Torah is developing values specifically from the minutiae of halachah. So instead of creating this dichotomy between prophetic and halachic/rabbinic Judaism and advocating for a return to the prophetic system and letting up a bit on the system of halachah (the one example which sticks out to me was R' Israel at the end suggesting to view the mechallel shabbat truck driver as a "tzaddik" due to "Yisrael af al pi she'chatah, Yisrael hu," but that was the impression I got from the rest of the conversation as well, notwithstanding the assurance that no one was calling for halacha to be fully canceled), their approach entails complete commitment to the halachic system, as well as to learning the relevant sugyos with an eye towards uncovering what values each mitzva/halacha is meant to express so that they can be lived out in real life. I think this approach would have served as an important foil/alternative for the model R' Israel was suggesting.
"Rabbi Israel and I talked about the sad reality that some people feel that halacha alone does not satisfy their spiritual thirst, and also discussed the problem of potentially losing the forest of Torah values for the trees of the myriad details of Jewish law."
As a devout non Conformist Christian I may get a lot of flak/rebukes and "How dare you's!" for sharing my thoughts - ouch! who threw that stone?!
Anyways for what it's worth, I totally agree with the above statement. I have been involved in an Orthodox rabbi's weekly interactive webinar for the last 4 years. He teaches Halakha. He is a lovely, gentle and sincere man, and we all respect him.
I also have friends who are devout and with whom I compare notes on our respective understanding of G-d; how we should live lives pleasing to Him, and how we regard the Torah, the Nevi'im and the Khatuvim.
Without being disrespectful, I don't really see the emphasis on Halakha in the Judaism of Scripture. It seems to me that Moses related to G-d by being obedient to Torah, but also through being obedient to the will of G-d, and that relationship was a dynamic thing, rather than worrying about the correct way of performing the mitzvot.
Spiritual connection, while important, is not necessarily grounded. One can be spiritually awoken with Judaism, Christianity, Buddhism or even psychedelics. But halacha is firmly grounded. God says something and we care about nothing other than His word. That is the greatest subservience that there can be. Emotional connection is a feeling at the end of the day and we can only be accountable for actions, not feelings. In this regard the mainstream Judaism prevails over the Rambam ideology who aimed to prioritize the emotions.
But, to be clear, the main end goal of Judaism *is* indeed the connection. But halacha (exemplifying fear of God over the lovey connection) is the bedrock. "This world" kinda stuff. The weeds. The grind. But chasidus, for example, found that we weren't getting to the end goal and started a movement. Because both are ultimately important.
I think it's a balance! When I read the Tanakh and the relationship G-d has with his chosen representatives, Moses of course, Abraham, Joseph, Samuel and David; I see them as personal, as a parent relates to their various children.
I see that the foundations remain the same, but G-d recognises that His children are different and responds accordingly.
I think that is beautiful!
We have to be 'grounded', but as it says in B'reshit.1. Then G-d said, “Let Us make man in Our image, according to Our likeness.." So we are physical and we are also spiritual, and the two have to be held in balance. We conform to His word, and we respond to His love.
The gr'a says something similar. But he adds that at the same time the halacha is the reality of the world we live in and furthermore, the world of halacha is actually the purpose of this world (as opposed to prophecy which is a window into the next)
Can't wait to listen!
This is a big aspect of what both chasidus and the mussar movement were and are out to accomplish imo.
Shabbat Shalom, rabbi Kahn! I thought about something that Rabbi Israel said, which was that there were no berakhot during the First Beit HaMikdash. The way I had always heard it, David haMelech instituted the 100 blessings each day, so there would have been blessings during the First Beit HaMikdash because his son built the First Beit HaMikdash. Or is this one of those Oral Torah things that contradicts itself?
I think Rambam and especially Abulafia (one of the rishonim, and the first man to attempt to bridge the thoughts of Rambam and the kabbalah) bring a third option of how we lost prophecy to the table - we lost prophecy because we are not spiritually attuned enough, and if we become spiritually attuned again, we can gain back prophecy. Whether most would know it or not, Abulafia had a large amount of influence on many realms of kabbalah because his ideas were transmitted through the Arizal to Chayim Vital, who ensured that they would be a part of the kabbalah of future generations.
Rabbi Emeritus Dr. Marc Angel of New York's S&P synagogue once said that a proper rabbi, especially a proper Sephardic rabbi, must rule with chesed like Hillel before gevura like Shamayim, by which he means searching for the solution to the human circumstance must be prioritized over finding chumrot. This connects to what Rav Kook ZT''L said about prophetic values and the big picture IMO. I think you can also connect this to controversial rabbis like Avi Weiss, David bar-Hayimm, and Daniel Sperber who all have (different) big picture visions for Judaism but are resisted to a certain extent because of an overattachment to the halakha as it exists now.
I look for a private number or email address but couldn't find one.
We have some mutual subscribers and you don't appear to be far off yourself.
IF you are sincere then you should watch this video closely.
https://ydydy.substack.com/p/so-that-you-can-hear-it
I'm surprised that Rav Soloveitchik and Rav SR Hirsch weren't brought into this conversation more. For both of them, a central part of their approach to Torah is developing values specifically from the minutiae of halachah. So instead of creating this dichotomy between prophetic and halachic/rabbinic Judaism and advocating for a return to the prophetic system and letting up a bit on the system of halachah (the one example which sticks out to me was R' Israel at the end suggesting to view the mechallel shabbat truck driver as a "tzaddik" due to "Yisrael af al pi she'chatah, Yisrael hu," but that was the impression I got from the rest of the conversation as well, notwithstanding the assurance that no one was calling for halacha to be fully canceled), their approach entails complete commitment to the halachic system, as well as to learning the relevant sugyos with an eye towards uncovering what values each mitzva/halacha is meant to express so that they can be lived out in real life. I think this approach would have served as an important foil/alternative for the model R' Israel was suggesting.
"Rabbi Israel and I talked about the sad reality that some people feel that halacha alone does not satisfy their spiritual thirst, and also discussed the problem of potentially losing the forest of Torah values for the trees of the myriad details of Jewish law."
As a devout non Conformist Christian I may get a lot of flak/rebukes and "How dare you's!" for sharing my thoughts - ouch! who threw that stone?!
Anyways for what it's worth, I totally agree with the above statement. I have been involved in an Orthodox rabbi's weekly interactive webinar for the last 4 years. He teaches Halakha. He is a lovely, gentle and sincere man, and we all respect him.
I also have friends who are devout and with whom I compare notes on our respective understanding of G-d; how we should live lives pleasing to Him, and how we regard the Torah, the Nevi'im and the Khatuvim.
Without being disrespectful, I don't really see the emphasis on Halakha in the Judaism of Scripture. It seems to me that Moses related to G-d by being obedient to Torah, but also through being obedient to the will of G-d, and that relationship was a dynamic thing, rather than worrying about the correct way of performing the mitzvot.
Jeremiah 17: 7-10
Spiritual connection, while important, is not necessarily grounded. One can be spiritually awoken with Judaism, Christianity, Buddhism or even psychedelics. But halacha is firmly grounded. God says something and we care about nothing other than His word. That is the greatest subservience that there can be. Emotional connection is a feeling at the end of the day and we can only be accountable for actions, not feelings. In this regard the mainstream Judaism prevails over the Rambam ideology who aimed to prioritize the emotions.
But, to be clear, the main end goal of Judaism *is* indeed the connection. But halacha (exemplifying fear of God over the lovey connection) is the bedrock. "This world" kinda stuff. The weeds. The grind. But chasidus, for example, found that we weren't getting to the end goal and started a movement. Because both are ultimately important.
I think it's a balance! When I read the Tanakh and the relationship G-d has with his chosen representatives, Moses of course, Abraham, Joseph, Samuel and David; I see them as personal, as a parent relates to their various children.
I see that the foundations remain the same, but G-d recognises that His children are different and responds accordingly.
I think that is beautiful!
We have to be 'grounded', but as it says in B'reshit.1. Then G-d said, “Let Us make man in Our image, according to Our likeness.." So we are physical and we are also spiritual, and the two have to be held in balance. We conform to His word, and we respond to His love.
The gr'a says something similar. But he adds that at the same time the halacha is the reality of the world we live in and furthermore, the world of halacha is actually the purpose of this world (as opposed to prophecy which is a window into the next)