Fear of Heaven Unit 23 (General topic; unit number re a particular essay, whose link and full name can be found athttps://rayanotyaakov.wordpress.com/studying-the-essays-of-r-aharon-lichtenstein/ )
Tora When embracing the world is a value, there is a concomitant threat to robust Yirat Shamayim. (The type of source that will be discussed; the issue that the source raises.)
Once again, R. Lichtenstein, Z”L, (“Contemporary Impediments to Yirat Shamayim”http://www.yutorah.org/lectures/lecture.cfm/728738/Rabbi_Dr._Aharon_Lichtenstein/Contemporary_Impediments_to_Yirat_Shamayim) references a biblical verse when promoting a certain argument, in a manner that does not reflect how it has been traditionally understood by classical commentators: (An observation regarding the usage of the source in the essay at hand.)
I have previously touched upon the issue of excessive worldliness, and noted its negative impact upon spirituality in general, and yirat shamayim, in particular. The perennial question of how to relate to the world bears, however, a more fundamental aspect; and, at that plane, we – certainly, those of us with some modernist inclination – are basically positive. Despite significant nuanced differences, both the Rav and Rav Kook, the twin polestars of our hashkafah, shared this perception. The Rav, in particular, distanced himself from the polarities of James’s categories of world-acceptance and world-rejection, and insisted upon world-redemption. That, too, however, is grounded in fundamental affirmation. We categorically reject Augustine’s view of the natural order as massa perditionis, regarding that conception as inconsonant with the declaration,
וירא אלקים את כל אשר עשה והנה טוב מאד
“And God Surveyed all that He had Made and, behold, it was very good.”
– that evaluation remaining valid even after human lapse into sin. (p. 253) (A citation from the essay to contextualize the source; there is an underlying hope that by citing the essay, this will encourage the reader to read the essay itself, hopefully in its entirety.)
Hebrew and English translations of the sources and commentaries to enable the reader to directly grapple with the primary material in a straightforward fashion.
Download sources in as a pdf file at https://rayanotyaakov.files.wordpress.com/2015/11/lichtenstein-yirat-shamayim-unit-23-beraishit-1.pdf
Questions for thought and discussion: (Once the sources have been studied and reflected upon, additional questions are provided in order to direct the reader’s attention to certain issues, or to simply broaden the discussion. These questions can be omitted or addressed individually, without considering all of them simultaneously. In a class setting where an assignment is given, the student could be given an individual choice as to which to address.)
1. It would seem that the difference between the approach of the classical commentators and that of R. Lichtenstein with regard to Beraishit 1:31 is whether to look at the Tora’s comment from the perspective of God, the Creator, or man, the reader of the Tora. According to MaLBIM, the perspective of the latter might even lead to a conclusion that takes issue with the sentiment expressed in the Tora. Explain.
2. The dichotomy raised in question 1 above is further explored in the following commentary that assumes a similar position to that of MaLBIM above, but goes further:
Nachalat Yaakov on Beraishit 1:31 s.v. VaYar Et Kol Asher Asa…
Behold it appears strange to say that after His Creating, He Sees that it is good, as opposed to before His Making. This (only being able to appreciate what has been done once the project is completed) applies to human beings rather than HaShem, may He Be Blessed (Who does not Exist in a time-bound dimension). It would appear that the intent of the verse is to state that the Creation of the world never appears good to human beings as RaMBaM wrote in The Guide for the Perplexed (3:12) that the evils of this world are very many, and the Creation (man) sees them as if they are revenge taken against human beings, and so the Rabbis, Z”L have said: (see Eiruvin 13b, quoted in “Praying from the Depths” https://yaakovbieler.wordpress.com/2015/11/25/praying-from-the-depths/#more-255 ) “Man would have been better off not to have been created, than to be created.” And in this way we have explained the verse in Tehillim 52:11 “I will give Thee thanks 'לעולם' forever, because Thou hast Done it; and I will wait for Thy Name, for It Is Good, in the presence of Thy Saints.” This is strange (why should the amount of time that one gives thanks depend upon Who has Done something?) And it would seem that the "ל' of "לעולם" connotes “for the sake of,” i.e., I will give thanks to You for the sake of the world that You have Made. And even though it might appear at first glance that it would have been preferable had You not Made it, nevertheless, “I will wait for Thy Name, because It Is Good,” i.e., I will wait for the Good, as You have Referred to it (in Beraishit 1:31) “in the presence of Thy Saints,” in the World to Come. And this is also the intent of the verse (1:31), that it comes to say that the Good in the Creation of the world, no (human) eye has seen it, and it is not apparent to human beings. It is only “And God (to the exclusion of man) Surveyed all that He had Made and, behold, it was very good.”
Why do you think that modern sensibilities, at least those shared by the Modern Orthodox, run counter to the view expressed in MaLBIM and Nachalat Yaakov that the world is only full of evil and therefore to be avoided as much as possible? Why might it be “easier” with respect to the development of Yirat Shamayim to take the older stance as opposed to a more modern one?
Practical applications of the sources: (A portion of the unit that I think is particularly important. In my view, any sort of learning must be personalized in order for it to have maximal affect both in the short-, and more significantly long-term. Means should always be sought after whereby something that has been studied and discussed can be made maximally relevant to all concerned. If an individual thinks that there are alternate or additional ways for personalizing subject matter, they should by all means be introduced.)
1. Do you find your involvement in the culture and benefits of the general world detrimental to your religious experience? Why or why not? Are there things that would be appropriate to change as a result of such a reflection?
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