Clarifying Values, Part 2

The last edition of “Thoughts” discussed children who are abandoning observance. The discussion focused on the impact of our environment. The conclusion was that one must properly shape one’s environment and the environment of one’s children. This edition will continue the discussion. The focus will be on education. How can their education prepare our children for challenges to their commitment? How can their education prepare them for the doubts they may develop? How do we prepare them for the attacks upon the Torah and religion that they will inevitably encounter?

And you will drive out the dwellers of the land from before you. You should destroy their places of worship. You shall destroy their molten images, and all their high places you should destroy. (Sefer BeMidbar 33:52)

I. Fundamentalism

Hashem directs Moshe to tell Bnai Yisrael that they will take possession of the Land of Israel. They are to drive out the idolators who dwell there. They are to destroy the idols in the land and the places in which they are worshiped.[1] We are required to remove from the land all elements of idolatry.

In 2015 ISIS seized control of Palmyra in Syria. Palmyra is the site of ancient temples and sculptures. It is designated as a World Heritage Site. ISIS demolished various sculptures and temples. Their destruction of these unreplaceable artifacts was decried by much of the world.

ISIS’s actions were not vandalism. Its actions were motivated by religious doctrine. Islam condemns polytheism. Idols and temples of idolatry must be destroyed.

Soon after the destruction of these artifacts was reported, I was asked an important question. Much of the world has condemned ISIS for the destruction of these artifacts. But how should we, observant Jews, regard its actions? Is there a difference between their treatment of idolatry and the expectations that the Torah places upon us in the above passage?

This is one type of question for which our children must be prepared. We must demonstrate to them that there is a difference between the Torah’s imperatives – especially those that seem inconsistent with contemporary liberal values – and radical fundamentalism. This preparation begins with how we present the Torah.

II. Torah as an objective truth

Let us begin our exploration with a fundamental question. Why do we believe in Hashem or the authenticity of the Torah? The popular perspective is that belief in Hashem and His Torah is the natural state of a healthy Jew. One who is not influenced by external forces will naturally embrace belief. One believes because it is one’s nature to believe.[2] For many people, this may be an adequate basis for observance. However, it is also very dangerous!

This approach renders Judaism and Torah observance into a subjective choice. Hashem exists because one feels He exists. The Torah is true because it feels true. The message is that our faith has no basis other than one’s subjective feelings. This provides the perfect excuse for the abandonment of observance. Belief in the Torah or its rejection is a personal choice. One choice is not more valid than the other.

But guard yourself and very intensely guard yourself lest you forget the things that your eyes saw and lest they turn from your heart all the days of your life. And make them known to your children and grandchildren – The day that you stood before Hashem, your L-rd, at Chorev, when Hashem said to me, “Assemble the nation and I will cause them to hear My words. [This is so that] they will learn to fear Me all the days that they live in the land and their children will learn. (Sefer Devarim 4:9-10)

III. Teaching Revelation

What is the alternative? It has two components. The first component is to follow the directive of the Torah. In the above passages, we are told to not forget the Sinai revelation. We are to make it known to our children and grandchildren. Nachmanides – Ramban – explains that this is a commandment. We are required to understand that Revelation is not a mere tradition. We must establish for ourselves that it as a historical fact.[3] The proof of the historical factuality of the Sinai Revelation is discussed by Rabbaynu Yehudah HaLeyve in his Kuzari and by Rabbaynu Aharon HaLeyve in his introduction to Sefer HaChinuch.[4] Ramban makes is clear that we are required to study and master this argument and to make sure that it is taught to our children. Observing this commandment immediately replaces subjective belief with an objective foundation for Torah and observance.

And observe [them] and perform [them] for this is your wisdom and understanding in the eyes of the nations that will hear [of] these statutes and they will say, “Surely, this is a wise and understanding nation – this great nation. (Sefer Devarim 4:6)

IV. Torah makes sense

The second component of our children’s education is expressed in the above passage. We must demonstrate to them that the Torah is a system of wisdom. We must consistently present the Torah as sensible and reasonable. Inevitably, we will encounter material we cannot explain. We should not offer implausible or fantastic explanations. We should demonstrate humility, acknowledge the limits of our understanding, and admire the mystery of this element of the Torah.[5]

Unfortunately, sometimes the Torah is not taught in this manner. Difficult portions of the Torah or comments of the Sages are defended with explanations that are not rational. Halachah is also sometimes taught superficially. Its rulings seem arbitrary and its assumptions unrealistic. If our children perceive the Torah as an irrational and unreasonable set of religious doctrines and commandments, they have a ready rationale for abandoning it. When confronted with fundamental questions or confused by personal conflict they may seize upon this rationale.[6]

V. Setting priorities

In addition to these two components of our children’s education, there is another issue that requires our attention. We need to prioritize. What is the most important outcome we hope our children to achieve through their education? Is our highest priority that our children be committed to Torah observance? Is our highest priority that they gain admission to a prestigious university? How we answer this question and how we communicate our position to our children will have an enormous impact on their attitudes. If we succeed in impressing upon them that Torah study and observance are the primary goals of their education, then we can hope that they will apply themselves to Torah study, come to appreciate the wisdom of the Torah, and move closer to a lifetime of commitment. If our children conclude that the primary goal of their education is to gain admission to the finest university, then they will distribute their energies and divide their attention accordingly. Torah studies will be an imposed burden that must be endured. Their attention and their focus will be on those studies and activities that most contribute to securing that admission.[7]

VI. Closing vignette

A set of parents asked me how to respond to their teenage children who were moving away from observance. In the course of our discussion, I asked these parents – both had become observant as adults – whether they had shared with their children their reason for adopting an observant lifestyle. The parents responded that they had not. I suggested that their experience might be meaningful to their children and that they should consider sharing it.

I was encouraging dialogue between parents and children. The Torah provides us with a wonderful lifestyle. Sometimes, we need to remind ourselves how Torah observance has impacted and enriched our lives. Also, we need to share our experiences with our children.

Are the attitudes of a Torah observant person different from those of ISIS? Discussion of that question with our children is an excellent opportunity to apply the educational model discussed above.[8]^,[9]  

[1] Bnai Yisrael is required to sue for peace before resorting to battle. We may not allow idolatry in the land. Also, we are not permitted to coerce conversion to Judaism. Those willing to abandon idolatry are permitted to remain in the land. Those who refuse are permitted to leave the land unharassed. 

[2] For an extensive discussion of this issue see: “Dialogue for Torah Issues & Ideas”, No. 7, Summer 5777/2017.

[3] Rabbaynu Moshe ben Nachman (Ramban / Nachmanides), Critique on Maimonides’ Sefer HaMitzvot -- Negative Commands that Maimonides Neglected to Include.

[4] These discussions are brief. For a more detailed development of the argument see: Lawrence Kelemen, Permission to Receive or Rav Yisrael Chait, “Torah from Sinai” available at http://www.ybt.org/essays/rchait/torahsinai.html.

[5] It is important for a teacher to acknowledge to students the limits of his/her understanding. A scientist expects to encounter issues that s/he cannot comprehend. Aspects of the natural world defy human understanding. Hashem’s Torah should not be presented as less profound than His natural world.

[6] Once, I listened to a presentation from a young man who had studied in a yeshiva for many years and remained engaged in serious Torah study. The topic was theological. The presentation made little sense. After the presentation, I asked the young man, “Is this the same reasoning you use in studying Talmud or halachah?”

He assured me that it was not. He explained, “The study of Talmud and halachah requires precise reasoning.”

I asked, “Why do some areas of Torah require precise reasoning and others do not?”

He responded, “We cannot understand some areas. They are not accessible to human reasoning.”

This is a dangerous assertion to make to our children.

[7] In recent years the impact of this issue has increased. The competition for acceptance into the most prestigious universities is intense. Students determined to be accepted sometimes allow this consideration to guide many of their decisions. The courses they take in high school, their athletics and extra-curriculars, and even their summer plans are decided based on how these choices will look on their college application. These students are not likely to give Torah studies the same attention as their secular studies. They may give them very little attention.

[8] How should we deal with belief in Hashem? Should we provide students with proof of His existence? We need to be prepared to respond to the student who has doubts. We will not convince this student of Hashem’s existence by asserting that this is one our beliefs as Torah committed Jews. Rav Yehudah HaLeyve contents that through proving the historical factuality of Divine Revelation we implicitly establish that there is a Divine Being Who revealed the Torah. Some students may need more direct evidence. Teachers and parents must be prepared for these students. For an introduction to this discussion see: Rabbi Netanel Wiederblank, “Jewish Action” Vol. 79, No. 4, Summer 5779/2019, “The State of Orthodox Belief” pp 59-60.

[9] Thank you to Rabbi Chaim Weiss for his review of much of this material and his excellent suggestions.