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Torah Umadda

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Torah Umadda (Hebrew: תורה ומדע, "Torah and secular knowledge") is a philosophy of Modern Orthodox Judaism, concerning the interrelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge. The resultant mode of Orthodox Judaism is referred to as "Centrist Orthodoxy."

Contents

Philosophy

Torah Umadda, as formulated today, is to a large extent a product of the teachings and philosophy of Rabbi Joseph Soloveitchik (1903-1993), Rosh Yeshiva at Yeshiva University. “The Rav” articulated a paradigm which allowed for a "synthesis" between Torah scholarship and Western, secular scholarship, as well as positive involvement with the broader community; see and below. Torah Umadda remains closely associated with Yeshiva University.

Torah and secular knowledge

In the view of Torah UMadda, "Jewishness and Jewish faith ... and the universal concerns and preoccupations of humanity" are not "fundamentally inapposite"; Judaism and culture are, "in essence part of one continuum". Jewish knowledge and secular knowledge, Torah and Madda, do not, therefore, require "substantive reconciliation"; in fact, the study of Torah with other knowledge results in a heightened and enriched Judaism. As articulated by Rabbi Norman Lamm:

Torah, faith, religious learning on one side and Madda, science, worldly knowledge on the other, together offer us a more over-arching and truer vision than either one set alone. Each set gives one view of the Creator as well as of His creation, and the other a different perspective that may not agree at all with the first ... Each alone is true, but only partially true; both together present the possibility of a larger truth. (Torah Umadda, p. 236)

Synthesis

Although Torah UMadda regards science and religion as separate, where the "wisdom of the world" maintains its own domain of significance, it nevertheless conceives of a "synthesis" between the two realms. In this understanding, "synthesis does not refer to a logical unity of the theories of science, democracy and Judaism"; rather, the idea of synthesis has a psychological and a sociological meaning. Here, the "individual has absorbed the attitudes characteristic of science, democracy and Jewish life and responds appropiately in diverse relations and contexts." [link]

We prefer to look upon science and religion as separate domains which need not be in serious conflict and, therefore, need no reconciliation. If we seek the blending of science and religion and the integration of secular knowledge with sacred wisdom, then it is not in the subject matter of these fields but rather within the personality of the individual that we hope to achieve the synthesis. (Samuel Belkin, inaugural address, 1943)
Given this conception, the realization of Torah UMadda may find "different legitimate expressions in each individual." [link] In fact, in his book, Rabbi Lamm explores six separate models of Torah Umadda, including those presented by Maimonides, Samson Raphael Hirsch, and Abraham Isaac Kook. The philosophy recognizes the challenge this is likely to pose to its adherents, and posits a framework in which "the confrontation between Judaism and secular culture results in heightened creativity within Judaism." [link]

Centrality of Torah

Despite the simultaneous acceptance of both Torah and secular knowledge and culture, the philosophy demands "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah." [link] In the words of Rabbi Lamm, "Torah Umadda does not imply ... coequality. Torah remains the unchallenged and preeminent center." Rabbi Lamm is careful to point out that Torah Umadda demands strict adherence to Halakha (Jewish law). "Not a single fundamental of Judaism has been disturbed by us, we adhere to the same ikkarim (principles of faith), we are loyal to the same Torah, we strive for the same study of Torah and observance of mitzvot that our parents and grandparents before us cherished throughout the generations." (Some Comments on Centrist Orthodoxy.)

Other paradigms

Another model of Torah Umadda [link], less emphasized in Modern Orthodox literature, de-stresses the intellectual role of Madda. Rather, to some degree, "the theories and methods of secular disciplines [can] be used to secure not intellectual ends, but practical ends in [daily life]." God's blessing to Adam and Eve "Fill the land and conquer it" (Genesis 1:28) is interpreted by Rav Soloveitchik (as well as Samson Raphael Hirsch and Isaac Breuer) as a positive mitzvah calling man to develop and improve God's world; this mitzvah of creative activity expresses the divine image in all branches of human culture. [link] Thus, secular knowledge enables the religious Jew "to fulfill the biblical mandate of "Fill the land and conquer it" ... to carry out their responsibilities to others and, further, by increasing the modalities for improving human welfare, to expand the range of these responsibilities; and, finally, to fulfill the mandate of imitatio Dei." See further under ; Divine Providence.

Relationship with Torah im Derech Eretz

Torah im Derech Eretz — "Torah with worldly involvement" — is a philosophy of Orthodox Judaism which formalises a relationship between Torah Judaism and the modern world, first articulated by Samson Raphael Hirsch in c. 1840. In some senses Torah Umadda and Torah im Derech Eretz are similar. Both value the acquisition of secular knowledge coupled with adherence to halakha; both, additionally, emphasise worldly involvement. In fact, Torah im Derech Eretz is sometimes put forward as one paradigm upon which Torah Umadda (and Modern Orthodoxy in general) is based.

At the same time though, the two are distinct in terms of core emphasis. In the Hirschian view, the acquisition of secular culture and knowledge is seen as a religious duty. In this view Judaism demands the application of Torah thought to the entire realm of human experience. To quote Hirsch, "Judaism is not a mere adjunct to life: it comprises all of life. To be a Jew is not a mere part, it is the sum total of our task in life. To be a Jew in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit ... with the needle and the graving-tool, with the pen and the chisel — that is what it means to be a Jew." ("Religion Allied to Progress"). In the view of Torah Umadda, on the other hand, secular and religious studies are seen as separate domains; the ideal being a synthesis of the two in the outlook and personality of the individual.

A second distinction, although not unconnected to the first, exists in the degree of supremacy accorded Torah. In the Hirschian view, Torah is the sole barometer of truth by which to judge secular disciplines. Thus, "[w]e are confident that there is only one truth, and only one body of knowledge that can serve as the standard... Compared to it, all the other sciences are valid only provisionally."(Hirsch,commentary to Leviticus 18:4-5).In contrast, in the view of Torah Umadda although Torah is the preeminent center, secular knowledge is considered to offer "a different perspective that may not agree at all with the first (Torah) ...Each alone is true, but only partially true, both together present the possibility of a larger truth." (Torah Umadda, p. 236). 

A third difference in emphasis is that, to some extent, Torah Umadda does not disavow all communal partnership with the non-Orthodox Jewish community, whereas Rabbi Hirsch was known as a fierce opponent of engaging and joining those elements of Judaism not Orthodox. In fact "Austritt" (the Halachic requirement to have no official ties with non-Orthodox communal institutions), was a major theme in his writings.


In fact, the differences are such that it is suggested [link] that today, followers of Torah Umadda, assume a "non-Hirschian position", resembling more closely that of Rabbi Azriel Hildesheimer.  :See further under Modern Orthodox Judaism and below.



Centrist Orthodoxy

Centrist Orthodoxy is the dominant mode of Modern Orthodox Judaism in the United States and the western world, it is also influential in Modern Orthodoxy in Israel.



Characteristics

Centrist Orthodoxy's weltanschauung, or "Hashkafa," is characterised by "education, moderation, and the centrality of the people of Israel." [link] In general, differences between Centrist Orthodoxy and other Orthodox movements result from the particular emphasis placed on each of these; see further discussion under Modern Orthodox Judaism.



Education

The Movement's approach to knowledge and education, "Torah Umadda", is discussed above. As mentioned, based on Rabbi Soloveitchik's , "Madda" entails "worldly involvement" in addition to its intellectual component - and places a high value on contribution to general society. Adherents of Centrist Orthodoxy are thus well represented, proportionately, in the professions and in academia [] - and to some extent in politics. Members of Haredi communities, by contrast, will typically not undertake any post high school secular education (except for specific exceptions for livelihood purposes), and will, in general, minimise involvement with the secular; see further discussion under Divine Providence.



Moderation

For Centrist Orthodoxy, moderation "is the result neither of guile nor of indifference nor of prudence, it is a matter of sacred principle ... it is not the mindless application of the arithmetic mean... [rather] it is the earnest sober and intelligent assessment of each situation... [Thus], moderation issues from a broad weltanschauung rather than from tunnel vision." This moderation, "seeking what is allowed rather than forbidden", is manifest in three ways. Firstly, along with the Haredi community, the ideology demands adherence to the halakha; however it is not insistent that strictures (chumras) are normative, rather, these are a matter of personal choice [link] (see 2.1 and 4.1 under Modern Orthodox Judaism). Secondly, relative to the Haredi community - but less so than in non-orthodox communities - women are starting to play a public role within the community [link], [link] (in roles other than strictly religious [link]).  Thirdly, the movement will engage with the broader Jewish community, as discussed below, and with the secular world, as opposed to the Haredi approach of minimising such contact.



Centrality of the People of Israel

All Orthodox ideologies place a high value on ahavat yisrael (love of a fellow - individual - Jew) and all regard the Land of Israel as holy - and residence there as a mitzvah. However, for Centrist Orthodoxy, the "People of Israel", additionally, play a central role.  The resulting difference, relative to other philosophies, manifests in two ways. Firstly, involvement with non-orthodox will extend beyond "outreach" - in which many Haredi organisations engage - to continued institutional relations and cooperation (despite the "deviationist violations of Torah and Halakha" of the non-orthodox). Secondly, Centrist Orthodoxy places a high national, as well as religious, significance on the State of Israel. Centrist Orthodox institutions and individuals are therefore Zionist in orientation, and rates of Aliyah (immigration to Israel) from this community are high relative to others [link]; study in Israeli Hesder Yeshivot is also common. Thus, although Centrist Orthodoxy and Religious Zionism are not identical, they share many of the same values and many of the same adherents [link].



Institutions

The Institutions of American Centrist Orthodoxy include [link]: 


Criticism

The section below deals with criticism levelled against Torah Umadda as a philosophy; for criticism levelled against Modern Orthodox Judaism in general, see the discussion there.



Ultra Orthodoxy / Haredi Judaism

Critics of Torah Umadda – particularly within the Haredi camp - see the complementarity of Torah and secular knowledge proposed by the philosophy, as suggesting that the Torah is not of itself whole or complete; in their view, Torah Umadda is thus premised on a flawed appreciation of Torah. Furthermore, they believe that Torah Umadda is problematic in that its synthesis allows for an "encroachment" of the scientific worldview on Jewish theology; Torah Umadda thus represents a dilution of the "pure sanctity" (taharat hakodesh) of the Torah.



Neo-Orthodoxy

Critics within , the movement directly descended from Hirsch’s Frankfurt community, claim that the equality between Torah and secular, posited by Torah Umadda, in fact results in a diminution in the status of Torah - and a misrepresentation of the teachings of Rabbi Hirsch: "even to suggest that anything can be parallel to Torah is a blasphemy of the highest order" [link].  In fact, the distinctions between the two approaches, though conceptually  subtle, manifest in markedly divergent religious attitudes and perspectives. As such, Shimon Schwab, second Rabbi of this community in the United States, is described as being "spiritually very distant" [link] from Yeshiva University. 

See above and Torah im Derech Eretz for further discussion.




Modern Orthodoxy

Although not directly critical, some on the right of the Religious Zionist Movement differ with Torah Umadda in its approach to secular knowledge.  In this view – a variation on “practical madda” above, here based on Numbers 33:53 per Ramban  – engagement with the secular is permissible, and encouraged, but only insofar as this benefits the State of Israel. Secular knowledge, then, has a practical, as opposed to philosophical value; thus, for example, the study of engineering or medicine is deemed valuable, whereas the study of literature and the humanities is discouraged.


Within the Torah Umadda camp itself, there are those who question whether "the literature on Torah u-Madda with its intellectually elitist bias fails to directly address the majority of its practitioners"; further, there are suggestions that "the very logic of the practice is far removed from the ideology". The contention here is that the "Torah u-Madda suburbanite" does not in reality engage in secular studies in order to achieve the intellectual synthesis described above, but rather "view[s] a college degree as the gateway toward professional advancement." Thus, although Torah Umadda may allow students at Yeshiva University "to navigate the use of their college years", it may not provide a directly applicable theology for the contemporary Modern Orthodox family.



History

Torah Umadda is closely associated with Yeshiva University. The actual philosophy underlying the combination of Torah and secular wisdom at Yeshiva University was variously articulated, first by Rabbi Dr. Bernard Revel, by his successors Rabbi Dr.Samuel Belkin and Rabbi Dr. Joseph Soloveitchik, and most recently, and formally, by Rabbi Dr. Norman Lamm. It was only as recently as 1946, however, that the University adopted "Torah Umadda" as its slogan. (In 2005, Yeshiva University president Richard Joel initiated a campaign to append the phrase "Bringing wisdom to life", as a "tag-line" to the university's motto [link].) Today, Yeshiva University publishes the Torah Umadda Journal which "explores the complex relationships between Torah, the humanities, and the natural and social sciences", as well as studies on related topics in the Library of Jewish Law and Ethics (with Ktav Publishing House).


The phrase itself is thought to originate with Rabbi Jonathan Eybeschutz, who mentions "Torah u-Madda" in his Yaarot Devash [link]. This use of "Madda" as "secular knowledge" is, however, recent. In Rabbinic literature, "secular knowledge" is usually referred to as chokhmah חכמה. The first book in Maimonides' compendium of Halakha, the Mishneh Torah, is entitled "Madda" מדע  - there, though, the term refers to knowledge of the fundamentals of Judaism. "In the first book I will include all the commandments that are principles of the law of Moses and that a man should know before all else, such as the Unity of God and the prohibitions related to idolatry. And I have called this book Sefer ha Madda the Book of Knowledge."



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