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Law and Spirituality in Judaism

Dec. 15 2015

Although they have received little attention in the English-speaking world, the writings of Shimon Gershon Rosenberg (acronym: Shagar) are widely read in Israel for the way they draw both on ḥasidic teachings and on the work of noted 20th-century philosophers. Here he reflects on the tension between Jewish law (halakhah) and the individual’s inner life. (Translated with an introduction by Josh Rosenfeld.)

[The halakhic] obligation to do specific things at specific times stands in opposition to [a person’s] attunement with and attention to his own inner voice. Our own eyes see—and not just in connection with religious life—that when one prefers his own personal truth, he does not behave according to the dictates and accepted norms of society at large. For example, one who desires to be “more authentic” may be less polite, as the rules of etiquette are seen as external social constructions that dull one’s inner life. Similarly, this type of individual will approach halakhah . . . as a system that holds him back from his own truth, and not only that, but he will sometimes perceive it as a lie: from a halakhic point of view, he must pray at specifically ordained times, but in his heart of hearts he knows that right now his prayers will not be fully sincere, rather [he will just be] going through the motions. . . .

[T]his question has yet another dimension, which we may be able to sharpen our understanding [by exploring]: the chasm between objective and subjective experience. Should an individual seek out the Truth through his own subjective experience, or should he rather find it in the absolute objective realm of reality? . . .

The problem . . . is that our inner lives . . . are prone to ups and downs, steps forward and back. Because of the dullness of our internal lives, they are susceptible to all kinds of outside influences, and thus there is a subsequent lack of authenticity. This is the reason the Shulḥan Arukh [the standard code of Jewish law], not internal spirituality, is the basis for our religious obligations; it is the absolute cornerstone of our lives.

Read more at Seforim

More about: Halakhah, Hasidism, Judaism in Israel, Postmodernism, Religion & Holidays, Spirituality

The Summary: 10/7/20

Two extraordinary events demonstrate something important about Israel’s most fervent adversaries. One was a speech given at something called The People’s Forum (funded generously by Goldman Sachs), which stated, “When the state of Israel is finally destroyed and erased from history, that will be the single most important blow we can give to destroying capitalism and imperialism.”

The suggestion that this tiny state is the linchpin of a global, centuries-old phenomenon like capitalism goes well beyond anything resembling rational criticism. Even if Israel were guilty of genocide, apartheid, and oppression—which of course it is not—it would not follow that its destruction would help end capitalism or imperialism.

The other was an anti-Israel protest that took place in front of New York City’s Memorial Sloan Kettering Cancer Center, deemed “complicit” in Israel’s evils. At organizers’ urging, participants shouted their slogans at kids in the cancer ward, who were watching from the windows. Given Hamas’s indifference toward the lives of Gazan children, such callousness toward non-Palestinian children from Hamas’s Western allies shouldn’t be surprising. The protest—like the abovementioned speech—deliberately conveyed the message that Israel is the ultimate evil and its destruction the ultimate good, cancer patients be damned.

The fact that Israel’s adversaries are almost comically perverse does not mean that they can be dismissed. If its allies fail to understand the obsessive and irrational hatred that it faces, they cannot effectively help it defend itself.

Read more at Mosaic