Rabbi Mordechai Y. Scher
I begin this post with a clear modaah/disclaimer: this is *not* a finished product. I know that I have not carefully thought this through. I know that a talmid chacham (thatâ€™s not me, so Iâ€™m exempt? I canâ€™t say that, at the risk of demeaning my revered teachers) doesnâ€™t put out something unfinished/lo mâ€™tukan. Yetâ€¦
There have been quite a few posts over time that return to the topic of â€˜how long will I be a BT?â€™, or â€˜when do I become integrated into general frum society?â€™, or the like. I have found it largely difficult to relate to these posts; and I (think) I realize now that different circles really do have different social dynamics, even among observant Jews. I know Iâ€™ve gotten older, my mind a bit feeble; but I just donâ€™t remember I or any of me chevra being concerned about such things. I donâ€™t recall opportunities to be accepted (shidduchim, a place in a particular yeshiva/beit midrash, invitations, etc.) being limited or circumscribed.
It seems to me that some of this has to do with what are considered seminal influences in those circles, and what are perceived as â€˜end-pointsâ€™ in those circles.
Various circles/schools of thought in Torah have, for instance, seminal works that everyone is encouraged to learn and develop their outlook/hashkafa from. Chabad, of course, has their Tanya. Other groups or yeshivot emphasize the outlook of different works. What seems common to many (all?) of these influences is that there is a definable endpoint, an image of the observant Jew who has made it. In many places the vocabulary and discussion is replete with reference to different madregot/levels of spiritual attainment. Of course we can all recognize that Rebi Akiva or Resh Lakish â€œmade itâ€. What about someone who is on a different madrega? Where is the cut-off of â€˜making itâ€™? What is the indicator of â€˜making itâ€™?
The first yeshiva that I attended in the late â€˜70s was Machon Meir, headed by Rav Dov Begon. It was an all-Israeli yeshiva (at the time), founded in the spirit of Yeshivat Mercaz Harav Kook. Nearly all the rabbanim came from Mercaz Harav, and many of us students progressed to the beit midrash there later on. Based on the order of learning that Rav Tzvi Yehudah Hacohen Kook taught, we learned Kuzari and Maharal early on, and were exposed to the writings of Rav A.Y. Hacohen Kook. Most of Rav Kookâ€™s writings were too advanced for us to systematically learn in the first years, but one book was the foundation that guided us early on. Every day before minhah, Rav Begon gave a short shiur in Orot HaTâ€™shuvah.
Orot HaTâ€™shuvah was not learned only by hozrim bâ€™tshuvah/new returnees to Judaism. On the contrary, Rav Kook was seen (and saw himself) as the poet and advocate of Tâ€™shuvah. The notion and vision of tâ€™shuvah that is presented throughout Rav Kookâ€™s writings is unlike anything that I have seen emphasized anywhere else. I suspect that this has something to say to the issue of integration that I opened with, that has been a repeated topic on this blog.
Rav Kook teaches us about ongoing, concentric rings of tâ€™shuvah. (Any shortcoming in explaining this is strictly my own!). There is, of course, the tâ€™shuvah of the individual. This can be correcting a particular sin or sins; it can also be making an overall change in oneâ€™s outlook and behaviours. The two, of course, go together. Beyond that there is tâ€™shuvah that the community must accomplish to refine its own character. Beyond that is the tâ€™shuvah of the Jewish nation, to set itself aright. This requires, of course, establishment of the Jewish people in Israel; but moreso it requires using *all* of the tools of culture to establish a society of Torah in Israel. Learning Torah is the core, but all of the arts, sciences, tools of government must be harnessed to address and accomplish all the needs of a national society whose task is to represent Hashem in the world.
Beyond even this, is the tâ€™shuvah of all mankind, and beyond even that is the tâ€™shuvah of all of creation. This will not be accomplished or complete until the final and complete redemption that we are all striving towards. A vision with this sort of scope has no clear beginning or end-point, until all of creation can stand before Hashem as He intended before the first lacunae appeared. Rav Yaakov Moshe Charlop writes that the judgement on Rosh Hashanah is precisely to see if the creation is yet ready to stand as originally intended and hinted at in the first verses of the Torah.
In this view, the individual and generation must do their cheshbon nefesh and measure themselves against Hashemâ€™s Torah; but there is no need to worry about indicators of having â€˜made itâ€™. Everyone, all of creation, are working on the process of tâ€™shuvah. The concern for the individual isnâ€™t so much accomplishment and integration, as it is growth and contribution.
I think that throughout observant Jewry, talmidei chachamim (Torah scholars) and their wives are universally seen as role models to emulate. This is absolutely as it should be. But a vision of tâ€™shuvah that calls for real, practical, national development and refinement requires other contributions as well. If all the tools of a culture must be brought to bear on the task of tâ€™shuvah, then one can be making a fine and important contribution in the army, in the professions, in the trades, even in government or diplomacy. This is probably why I and my chevra didnâ€™t feel this pressure or stress over â€˜integratingâ€™. We already were integrated just by virtue of participating and contributing.
Additionally, the tools we had from before learning Torah most likely were useful in contributing to this large vision of a society of the Jewish people. We had models like Rav Begon who left life on a non-religious kibbutz for Torah, and founded a yeshiva and outreach organization. We also had models like Effie Fine who returned to the army, Chanan Porat who went to rebuild Jewish life in Gush Etzion and work in education and politics, and the recent Nobel Prize Laureate Prof. Aumann, to name a few. These are not compromises. We were taught that if the goal is developing and refining the Jewish people as a society, then in Rav Kookâ€™s vision there are many (almost infinite) ways to fit it, and â€˜make itâ€™ as an observant Jew, loyal to Hashemâ€™s Torah. This does not detract from the primacy of Torah and lomdei Torah; but on the societal level it not only condones, but requires that people make other contributions as well.
This is absolutely not meant as a critique or swipe at other schools of thought in Torah. Call it an â€˜anthropologicalâ€™ observation, one that helps me clarify for myself why I have difficulty sometimes understanding or relating to where some of my holy brethren are. For some, this may be a first insight into the Torah that is foundational for the boys in yeshivot Hesder, Mercaz Harav, Kibbutz HaDati , and the like.