{"id":36,"date":"2006-10-05T15:28:14","date_gmt":"2006-10-05T15:28:14","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/5000-general-intellectual-thrust-of-judaism\/5001-intellectuality\/"},"modified":"2018-04-23T16:29:23","modified_gmt":"2018-04-23T16:29:23","slug":"5001-intellectuality","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/5000-general-intellectual-thrust-of-judaism\/5001-intellectuality\/","title":{"rendered":"50.01 Intellectuality (pps.36-39)"},"content":{"rendered":"

hard cover page 36<\/p>\n

Judaism’s intellectuality is, along with its monotheistic orientation, one of its essential characteristics. According to a midrash, Abraham’s break with idol worship was both an intellectual and a religious revolution. Judaism is rightfully proud and rightfully protective of the intellectual rigor of Talmudic exegesis and of post-Talmudic scholarship. The “people of the book’ must carefully protect the intellectual strength, authenticity, and vigor of the book as well.<\/p>\n

Judaism has survived in large measure because of its intellectual rigor. It is puzzling that a religion whose concern with intellect, as a rule. borders on the extreme, does not currently demand more from its theology in general, and its theodicy in particular. Areas are either left unexplored or are consigned to the netherworlds of the “inscrutability of God” or “finite man’s inability to grasp the infinite.”<\/p>\n

Theologians sometimes ignore the fact that the finite\/infinite defense can equally well apply to systems of belief which are anathema to Judaism. Idol worshippers, devil worshippers, and child-sacrificers can all give the finite\/infinite defense a good workout. The finite\/infinite defense has its place, but we question its appropriateness as a central element of Jewish theodicy.<\/p>\n

Most Western religious philosophies correctly proclaim that
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the Divine essence is inscrutable and unfathomable. However, the relationship between the Divine and man is not relegated to those unfathomable domains. The distinction is crucial.<\/p>\n

Certainly, Judaism is quite averse to the idea of an arbitrary God. According to the pagan Atrahasis<\/em> epic (of the Great Deluge), the god Enlil engineered the flood for a somewhat arbitrary reason, namely, because the noise of humanity was disturbing his sleep. But in the biblical version human vice was the catalyst.145<\/sup><\/p>\n

The philosophy of medieval Spanish Jewry, generally considered the “Golden Age” of Jewry, placed reason quite high on the pantheon of Jewish values. It treated reason as the very mode in which and by which man and God relate to each other. According to Saadia, we will reject any prophet if he calls upon us<\/p>\n

to follow that which is contrary to our reason. . . . I state it as a rule, that all which may be found in the books and words authored by one of us, who believe in One God, speaking of Our Creator and His deeds in language which true speculation contradicts, we may be absolutely certain that the expressions are used figuratively. Those who search for their true meaning will find it.
\n\u00e2\u20ac\u201dSaadia146<\/sup><\/p><\/blockquote>\n

But for Judaism, intellectualism, while crucial, is still only a base. It is a necessary, but not sufficient component. Ultimately, it is a means toward an end. From this finely crafted intellectual base the Jew constructs a spiritual ladder heavenward, parallel- ing Jacob’s dream.147<\/sup><\/p>\n

It is this dual approach which distinguishes the Jew, and which has been the key to his survival through the millennia. But the intellectual base still remains crucial.148<\/sup><\/p>\n

The crucial nature of the intellect is a central theme of Abraham Ibn Ezra,149<\/sup> who goes beyond our position in extolling the primacy of the intellect.<\/p>\n

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145 <\/sup>Agus, The Evolution of Jewish Thought,<\/em> p. 19.<\/p>\n

146 <\/sup>Saadia Gaon, Book of Beliefs and Opinions<\/em> 1 :3.<\/p>\n

147 <\/sup>See ibid., Prolegomena. “If both the scholar and student will follow this (the conceptual) path .. . the believer who blindly relies on tradition will turn into one basing his belief on insight and understanding.”<\/p>\n

148 <\/sup>“Yehudah Halevi argues (Kuzari 5:l) that a ‘skeptical soul will be content only after speculative investigation when, subsequently, knowledge and tradition combine and become one and the same.’ ” Stitskin, Eight Jewish Philosophers<\/em>,<\/em> p. 20.<\/p>\n

149 <\/sup>See Stitskin, Eight Jewish Philosophers<\/em>, p. 126. “Maimonides regarded the works of Ibn Ezra superior to any other Jewish scholar. In his ‘Letter of Instruction to His Son Abraham,’ he admonished him as follows: ‘As for you, my faithful son, I exhort you not to pay attention or distract your mind by concentrating on commentaries, treatises and books other than those of Ibn Ezra’s which alone are meaningful and profitable to all who study them with intelligence, understanding and deep insight. They are distinguished from the writings of other authors, for Ibn Ezra was in spirit similar to our patriarch Abraham.’ ”<\/p>\n

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The highest virtue in life is reason. . . . The soul must further take pains to know its own origin and comprehend its own nature, with the help of Wisdom whose “eyes” are undimmed, bringing the far-off, remote places near to us and making night appear like day.150<\/sup>
\nIt is not a visual image but an intellectual perception, which provides a true vision of God.151<\/sup><\/p><\/blockquote>\n

The theme is paralleled by his more famous fellow medieval Maimonides, who considers intellectuality as the route towards ‘cleaving to God.”<\/p>\n

For the intellect that God made overflow unto man and that is the latter’s ultimate perfection, was that which Adam had been provided with before he disobeyed. It was because of this that it was said of him that he was created in the image of God and His likeness.152<\/sup><\/p><\/blockquote>\n

Moses Ibn Ezra follows through on the theme. “The Active Intellect is the first of God’s creations.153<\/sup>
\nIn contemporary times, Rav Joseph B. Soloveitchik makes rationality a central concept in his conception of “Halakhic Man,” whom he differentiates from “homo religiosus.”<\/p>\n

. . . his most characteristic feature is strength of mind. He does battle for every jot and title of the Halakhah, not only motivated by a deep piety but also by a passionate love of the truth. He recognizes no authority other than the authority of the intellect (obviously, in accordance with the principles of tradition). He hates intellectual compromises or fence straddling, intellectual flabbiness, and any type of wavering in matters of law and judgment.154<\/sup><\/p><\/blockquote>\n

A religion which is intellectually elitist in its basic dogma cannot afford weak links in its philosophical underpinning;155<\/sup> nor can it afford a philosophy not convincing to its educated adherents, which in Judaism’s case involves practically all its adherents. A religion confronted by challenges on all sides,<\/p>\n

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150 <\/sup>Abraham Ibn Ezra, Introduction to Ecclesiastes, translation extracts in Stitskin, Eight Jewish Philosophers<\/em>, p. 127.<\/p>\n

151 <\/sup>Abraham Ibn Ezra on Psalms 16:8, 11 ; 17: 15, as cited in ibid., p. 123, and reprinted on p. 186. Cf. Abraham Ibn Ezra, Yesod Mora,<\/em> Introduction, as cited in ibid., p. 121. “Let me state at the outset that the preeminence of man over the beast is due to his rational soul, derived from on-high, which is destined to return to God who gave it.”<\/p>\n

152 <\/sup>Maimonides, Guide<\/em><\/em> 1:2.<\/p>\n

153 <\/sup>See Stitskin, Eight Jewish Philosophers<\/em>, p. 1 10.<\/p>\n

154 <\/sup>Soloveitchik, Halakhic Man<\/em>,<\/em> p. 79. Cf. ibid., p. 89. “Halakhic man does not quiver before any man. . . . He knows that the truth is a lamp unto his feet and the Halakhah a light unto his path. . . . There can be no fear of God without, knowledge and no service of God without the cognition of halakhic truth. . . .The old saying of Socrates, that virtue is knowledge, is strikingly similar to the stance of halakhic man.”
\nCf. ibid., p. 41. “Halakhic man differs both from homo religiosus, who rebels against the rules of reality and seeks refuge in a supernal world, and from cognitive man, who does not encounter any transcendence at all.”
\nSee also Soloveitchik. as quoted by Borowitz, Choices in modern Jewish Thought<\/em>, p. 238. “Precisely because of the supremacy of the intellect in human life, the Torah requires, at limes, the suspension of the authority logos. Man defeats himself by accepting norms that the intellect cannot assimilate into its normative system.”<\/p>\n

155 <\/sup>See Schlesinger, “Arguments from Despair,” Tradition <\/em>17, no. 4, p. 26. ‘I should like to maintain that the search for reasons fortifying belief-for those who are in need of such fortifications-is a legitimate search. It may of course be easier to avoid the rigors of this search and to abandon reasoning as the monopoly of non-believers. It may be easier to fantasize about the advantages of levitating far above the solid grounds of evidence and empirical confirmation. I believe that our task is to return to earth and to do battle in the arena of rational arguments no matter how arduous the task may seem.”<\/p>\n

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and indeed often from within as well, has very little margin for laxity. On the other hand, a religion which convincingly articulates and grounds its dogma can survive anything and everything.<\/p>\n

A religious man of reason (including the man of Halachah), bridles at religious fervor which lacks firm intellectual supports. While cognizant of the authentic possibilities of rapture and bliss, he is wary of them. To him the world of reason and of the intellect is not the enemy. The religious man of reason, and particularly the man of Halachah, yields to no man intellectually. He is sometimes dismissed as a blasphemer by those who stress fervor over reason. Yet religious man of reason need not waver in response to the vacuous sloganism of fanatic elements of the right, just as he need not cow under overrated assaults from the left. It is thus incumbent on him to seriously examine and reexamine, and if necessary refine, his intellectual and religious understanding of basic issues.156<\/sup><\/p>\n

On the one hand, it is crucial that he guard that his religious practices are not added to or subtracted from gratuitously by zealots of the religious left or right. On the other hand, the intellectual components of his theological formulation must be clear, intelligible, and well-developed. That which is emotionally grounded must be demarcated from that which is intellectual.157<\/sup> And that which is alleged to be in the realm of the intellectual must be defensible on those grounds.158<\/sup><\/p>\n

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156 <\/sup>See Fackenheim, God’s Presence in History,<\/em> p. 88. “The voice of Auschwitz commands the religious Jew after Auschwitz to continue to wrestle with his God in however revolutionary ways.”<\/p>\n

157 <\/sup>See Agus, The Evolution of Jewish Thought,<\/em> p. 184. “Maimonides did not conceive the problem of theology to be the conquest of reason by faith, but the determination of the proper domains for the functioning of each faculty. In its own sphere of operation, reason is essentially jealous, brooking no rivals in the finality of its analysis and judgment. One cannot drive bargains and patch up compromises with reason, but having determined the field extend- ing beyond its reach, we may allow the postulates of faith to prevail in that area of indetermination.”<\/p>\n

158 <\/sup>See Gordis, A Faith for Moderns<\/em>,<\/em> introductory “Warning to the Reader”: “A reasonable faith will recognize the bounds of man’s reason and will necessarily go beyond it in its vision of reality, but it will not scorn reason or contradict it, for it remains man’s indispensable guide.”<\/p>\n

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hard cover page 36 Judaism’s intellectuality is, along with its monotheistic orientation, one of its essential characteristics. According to a midrash, Abraham’s break with idol worship was both an intellectual and a religious revolution. Judaism is rightfully proud and rightfully protective of the intellectual rigor of Talmudic exegesis and of post-Talmudic scholarship. 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