Wednesday, November 11, 2020

Between Heaven and Earth: My Dialogues with Rabbi David Hartman

 

                                                       Rabbi Dr. David Hartman                                                                                                                       (1931- 2013)

         As surprising as it may be to some, I had a long, admiring and fascinating relationship with Rabbi David Hartman ז"ל. It started, as so many good things do, with my wife who was (and is) a very close friend of his wife Bobbi. The latter suggested that David (aka Duvy) and I meet. We met, clicked, became friends and on several occasions he invited me to be a fellow of the Hartman Institute. More importantly, over the years we had the occasion to just sit and talk in his office and Living Room about, well, anything and everything.

        One subject that always came up was Rabbi Soloveitchik זצ"ל. The Rav had had a formidable impact on both of us, so it was totally unremarkable that we should talk about him. 

        Duvy had a very complicated, stormy relationship with Rabbi Soloveitchik (one aspect of which I addressed here), which deserves closer treatment by those who are more conversant with his oeuvre than I. However, one of the dominant characteristics of these specific conversations was that I often felt that we were discussing two different people. That perception was partly due to the oft-noted transformation that the Rav underwent in 1967, in the wake of his year of 'triple mourning,' when he lost his mother, brother, and (most importantly and devastatingly) his wife. In a relatively short period of time, he mellowed marked, going from a demanding Father-Teacher to a more gentle, Grandfather-Teacher. Duvy, who studied and interacted with the Rav in the 1950's and 1960's (and was the study-partner of Rav Aharon Lichtenstein זצ"ל), experienced the former. I, who came to study with the Rav in 1973, only encountered the latter (though, he remained sufficiently awe inspiring and scary).

        Yet the different ways in which we perceived our shared mentor were not not only due to differences of style, but of substance. On a number of occasions, Duvy emphasized and decried Rabbi Soloveitchik's objectification of Judaism to Halakhic principles (including the emotional, moral and axiological elements therein). In addressing this point, he often got tremendously agitated: "Halakhah! Halakhah! Halakhah!" he exclaimed, "It can't all be just Halakhah!"

        I recall replying that, with all due respect I thought he was misreading the Rav (at least partially). The Rav, from 1944 on (at least), dedicated an enormous portion of his thinking to the cultivation of the individual, subjection spiritual experience that should inform the observance of Halakhah. This theme, it is true, found less explicit expression in his formal published writings (prior to the establishment of the Toras HaRav Foundation), and more in his recorded lectures and shiurim. Nevertheless, that does not diminish their importance or their centrality. When he would make an assertion that 'The Halakhah is that one needs to concentrate in prayer,' he was not objectifying the individual experience. On the contrary, he was actively affirming that the experiential moment was a built in requirement of objective observance, without which it would be woefully deficient (and in the case of prayer and other internally performed commandments (קיום שבלב) deeply compromised). If anything, and here lies the great irony that Rabbi Soloveitchik was exquisitely aware of the dangers of robotic ritual performance that inhered to precisely the type of Pan-Halakhism with which he was so often identified.     

      In retrospect, though, there was clearly an additional (and more formative ) dimension to Duvy's pained cry: "Halakhah! Halakhah! Halakhah!" he exclaimed, "It can't all be just Halakhah!" He was obviously deeply troubled by circumstances wherein Halakhah seemed to violate moral norms, to do harm and incur pain rather than good. That is how I understood the enthusiasm with which fellows at the Hartman Institute (during my tenure, at least) embraced Halakhists and Traditional thinkers who seemed to endorse the subordination of Jewish legal processes and decisions to larger moral and spiritual considerations. Hence, the writings of R. Haim Hirschenson were a perennial favorite (indeed, it was the Hartman Institute that made him famous), alongside R. Eliezer Berkowitz and R. Shimon Shkop's introduction to his book Sha'are Yosher

      I certainly understood, and understand, Duvy's position, pain and even his outrage. In principle, the idea that the Law should be totally aligned with what appear to be moral and axiological principles and sensibilities should be a corollary of its Divine origin and mandate. For Rabbi Dr. David Hartman, philosopher extraordinaire, this was self-evidently the way things were meant to be and must be.

      I disagree and, if my memory serves me, I told him so. I disagree for two reasons. First, because I am fully persuaded of the cogency of Rav Soloveitchik's position that Halakhah is fully autonomous, it possesses its own integrity, it functions according to its own rules and largely constitutes a closed universe of discourse. As it happens, the Rav's postulate (in a somewhat softer form) is borne out by the leading historians of Halakhah, starring with the founder of the field, Professor Jacob Katz z'l. In this model, axiological and moral considerations certainly have a built in, mandatory role to fill in guided the Halakhic decisor, moving him in certain directions and even in discerning interpretions of the normative sources of Halakhah that might not, at first glance, have been obvious. However, the plain upshot of the sources demands that other considerations give way thereto (See BT Hullin 49b s.v.
רב, ואיסורא דאורייתא, ואת אמרת התורה חסה על ממונן של ישראל? ). [I, of course, fully acknowledge shifts and changes in the way the Torah is understood and the Law is applied. How that works, though, requires a separate discussion. I addressed it partly here.]

      So, simply as an historian of Halakhah, I cannot agree with the total subordination of the Jewish Law to axiological or apparently ethical considerations (even as the Posek will do his utmost to avoid such a head on clash, because 'its ways are ways of pleasantness and all of its paths are peace'). That's not how it's always been done. The philosopher will, I suspect, retort that this way is the way it should be done. 

     My second objection derives from the first, and is equally rooted in the historical record. The essential dynamic of Rabbinic Judaism was beautifully characterized by Professor Twersky in his essay, 'Religion and Law':

 
      The model that Prof. Twersky presents, and to whose mapping across the millennia he devoted his career, has a direct impact upon the question at bar. Law and Spirituality are antipodes, wherein neither has dominion over the other. While Twersky's emphasis in this passage is upon the built-in need for sensitized observance of the mitzvot (also in line with what I had noted about the Rav's approach earlier), its obverse is that subjective considerations never determine the outcome of Halakhah. Were that to be the case, then the integrity of God's Law would be impugned and it would become subjugated to religious subjectivism. There is no way to control the sources and content of that subjective morality and those personal values. The end result is antinomianism. Changing mores and ethics become the arbiter of what is legitimately Jewish, altering the content and character of Halakhah along the way. The Torah, which is halakhocentric in its essence and demands submission to its dictates, changes its form (without brakes) and becomes nothing more than a quaint ethno-cultural decoration for ideological beliefs (held, admittedly, sincerely). Historically, this has played itself out over and over in early Christianity, radical Sabbatianism, and (ultimately) contemporary non-Orthodox denominations. 
 
       Ultimately, then, my discussions with Rabbi Hartman (which I will always cherish, as I do both our friendship and the assistance he gave me on many occasions) concerning the nature of Orthodoxy come down to the very different outlooks of the Philosopher and the Historian. Both are correct, in their way. The challenge is in finding a modus vivendi between the two.

7 comments:

  1. On Chaim Hirschensohn: "it was the Hartman Institute that made him famous"ץ

    Not the Schechter Institute?

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  2. Cannot one assert that the Halachic (closed) system includes a regulated input of moral, ethical, social and scientific considerations it allows and permits, and even encourages, to alter Halachic decisions in the circumstances?

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  3. David Kesser11:37 AM

    Sorry, Jeffrey, but I could not disagree with you more. This is a very long discussion but I will try to be brief. The Rav was so wrong in comparing Halacha to math and/or science. In Halacha, majority rules - in math and science, G-d has the final say. A corollary, Halacha has a history, and there is an alternate universe where the Halacha is like Beit Shammai. I has to add to this the absolutely huge component of Halacha that is m'd'rabbanan. According to G-d's plan, yibum (I happen to be learning Yevamot these days) takes place without the woman having any say. The rabbis, at some point, institued ma'amar, and forbade pure yibum, thereby changing the very essence of the law. In the time of the Gemara, this point was still up for debate. Now, one can retreat and claim that the Halacha is fixed by the status quo closing of the Gemara. But then, don't talk to me of "G-d's law". I don't deny that the halachic discourse has bounds and an internal logic, but it is not anywhere near as autonomous as you (or the Rav) would have it. The halacha may be that kinim are not alive, but (to paraphase Galileo) yet they are. The halacha was the product of decisions made over the course of centuries, and is undeniably inconsistent - there is no way that it could not be. The Baalei Tosafot can try to patch over these rips in the fabric, but without the inconsistencies, they would have been out of a job. I am not advocating for reform, just for the recognition of the obvious truths in front of our faces.

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  4. David Kesser,
    You raise vaild points, and I'm sure that the Rav would admit that the analogy to math is limited. OTOH, the points you raise break down into different issues: 1) Is there absolute Halakhic Truth? (A point of contention between Ashkenazim and Sephardim) 2) Since Halakhah is based upon interpretation how does that allow for determinations (in the absence of Revelation or, de minimis, a Sanhedrin?

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  5. Schechter published the book. Hartman 'made' him.

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  6. So how does natural law (e.g. things we can learn from a cat) work it’s way in? What is the basis of svara hu in halacha?
    Kt

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  7. From Widen Your Tent (Mosaica 2019), a book I wrote based on the introduction to Shaarei Yosher:

    In a sense, the Brisker derech is a scientific endeavor. In an experiment, one compares the experimental set with the control set, trying to find two cases that only differ in one point so that the scientists can determine which point is the cause of the phenomenon. Then, the phenomenon is fit into a larger pattern in order to derive or generate a single formula that fits a wider variety of cases. The goal is to find the chakirah and use it to tie the case into a broader principle.
    ...
    The first point here is that Rav Shimon often goes beyond the limits of halachah to appeal to the reality or to the experience it generates in his answer to a question. These first principles, givens that are self-evident before entering the halachic system, allow Rav Shimon to discuss the lessons the halachah was intended to impress on the one following it. Second, while Rav Chaim looked for the edges of categories by finding the line of distinction (chakirah), Rav Shimon often found how two concepts combined to create the resulting ruling.
    ...
    This distinction is also manifest in the two derachim’s approaches to going beyond the letter of the law. The Brisker view on chumrah, stringency, is one where the person is “chosheish leshitas,” concerned for the position of, so-and-so. It is the notion that it is rare we can find a baseline law, therefore leaving most questions that post-date the Gemara as open doubts, and even in cases where Brisker methodology would accept there is a baseline law and it is lenient, one may want to “cover all the bases” and satisfy all opinions. In Telshe, a chumrah would be chosen based on a person’s plan for sheleimus, on an awareness of what personal flaws he is ready to address and the identification of opinions that can be related to them.

    (Okay, I have way too much on the topic. Stopping myself here.)

    But, that's going beyond halakhah by understanding what human experience the halakhah is trying to sanctify. Not lidrosh taamei deqra, and modifying one's pesaq to fit their ideas of what is moral.

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