Everyday, it seems, we read of a new story of some Orthodox group, individual or leader that is, for many of us, embarrassing. Oftentimes it specifically concerns some segment of the charedi community which, by distinguishing them, allows for us to distance ourselves from them. Other times, however, that distancing is not so easy: what we see as embarrassing does concern individuals with whom we associate; the statement made is from someone steeped in Torah knowledge, demanding of our respect. When this occurs, our only response is dismay.
We could join those, in blogs and other means of communication, who ignore the problem of distancing -- perhaps even want to distance themselves from everything Orthodox -- and simply attack anyone and everyone who seems to make a statement or do something that is perceived as embarrassing. But to do so, would demand a distancing from Orthodoxy -- for what we may not recognize is that much of these problems emerge from the very complexity of Orthodoxy. Perhaps, more correctly, from the very need for us to understand and recognize the complexity of Orthodoxy.
In a certain way, many of these bloggers and those they criticize are actually in the same world -- they want simplicity, a simple world, a simple reality. This is the real problem. These Orthodox individuals want a simple to understand Orthodoxy. Those who critique this world also want this simple to understand Orthodoxy so they can attack it from their own simple understanding of reality. The fact is that at the root of Orthodoxy is a powerful complexity. Those who attempt to be Orthodox while challenging this reality simply yield so many of the problems we are now facing. This is not to say that those wishing to attack Orthodoxy would drop their attacks if confronted by the reality of the complexity of Orthodoxy. No, I don't think so -- but they could not simply attack a foolishness.
What is, though, this essential complexity that is at the core of Orthodoxy. It is the Rational-Mystical Dialectic. On one hand, we believe in a God without limitations. This means that everything is possible. On the other hand, God has instructed us to think and to apply this process of the mind in our decision making even within Torah. Thought demands parameters: a recognition of cause and effect, a perception of consequences. This is a realm of potential conflict. From the latter rational perspective, we arrive at certain conclusions. We, then, may potentially encounter statements of Torah that challenge these conclusions. The simple Torah person will say there is no problem because God can do anything anyways and the conclusion derived from rational analysis is thereby limited and not binding. The problem is that God also demands of us to apply such reasoning in our decision making processes.
The fact that God is able to do anything is limited, by Him, because He wishes for us to think. Yet, the further problem, though, is that God did not just leave it like that. That would yield a world of philosophy and the results of thought alone. God, though, also revealed the Torah and thereby gave us directions outside the realm of rationalism, cause-and-effect, and this world. On one hand, He tells us to think and work our our decisions. On the other hand, though, He presented to us decisions he mandated, through the revelation of the Torah, that we are to follow that challenge the parameters that enable us to even think and analyze. Balancing this -- therein lies the essential complexity of Torah.
Take for example the recent statements of Rabbi David Batzri at a conference for woman wishing to get married. See http://www.ynetnews.com/articles/0,7340,L-3744525,00.html. He told all these women that, even on their first date with someone, they should commit in their hearts to have, at least, 12 children and to not worry about becoming pregnant after 40 for they need not be concerned with statements from doctors to the contrary. From a rational perspective, there are so many potential critiques of such a blanket statement to a group of women. I am sure, though, that these critiques could and would be dismissed as challenging the very ability of HaKodesh Baruch Hu to take care of them. Just do the mitzvah. God will take care of any perceived problems. Is this not a message of Revelation itself -- that God intervenes in this world and makes demand beyond our abilities of reason. But the challenge is that God still wants us to think, analyze, contemplate. Can we afford 12 children? Can I, as a parent, properly raise 12 children? What about other aspects of my life? What's the problem, the challenger would hear: can't God make sure that everything works out? These questions are only a reflection of lack of faith. Yet, without these questions and applying them within our lives, we do meet God's very goal for us to think.
The call of Torah is to be rational, work within the parameters of existence as we know it through our senses and the processes of philosophy AND to be mystical, work within the recognition of a reality beyond these perceptions that is centred in the existence of One Who is unbounded. The problem is that we are always fighting this truth, this complexity of life.
We are suffering the problems of the Rational-Mystical Dialectic.
Rabbi Ben Hecht
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