Chanukah celebrates more than a miraculous victory; it celebrates the triumph of the miraculous over the natural, and the sacred over the mundane and desecrated. We identify this triumph of the miraculous with establishing the preeminence of Torah vis a vis generic wisdom. (Mosarta…zaidim b’yad oskei torahsecha =[and] you delivered… the malicious into the hands of those who busy themselves wit the study of your Torah).
Since at least the pre-Chanukah period of Hellenization of large swaths of the Jewish population, Jews have grappled with the confluence, congruence and conflict of Torah and generic Chochma. In contemporary Judaism this tension is most evident in various debates over the relative quality, quantity and goals of Torah and secular education, in particular higher education. Ba’alei T’shuva, whose own educations typically inverted both the sequence and initial primacy of these two competing/contradictory/complementary branches of learning are generally more conflicted and bring unique questions and perspectives to bear on these nettlesome issues.
Apropos to the Chanukah spirit I’ve translated a brief but profound insight on the topic from one of the seminal Torah thinkers of the previous generation. Due to my great respect for the author O.B.M. and my fear over distorting his message I have refrained from adapting the piece and have attempted what I hope is a faithful, hence quite literal, translation. In so doing the lyricism and beautiful poetic meter of the original has been done great injury and some meaning may have been lost or distorted as well. If it has I hope to clarify the meaning to the best of my understanding and ability in the comment thread.
HaShem’s will is expressed in two units. One unit was expressed by the works of creation in a cosmos that was created through ten ma’amoros* and another unit was expressed at the foot of Mt. Sinai through Torah that was given through ten dibros*. Both are revelations of His will. Yet there is an underlying difference in the way that the Divine will revealed in each of these units is actualized. The way that the Divine will expressed through the works of creation is actualized is coercive. Whereas the way that the Divine will expressed through the Torah is actualized is through the exercise of human free-will. “Let there be light” is a ma’amar that is realized by way of an imperative, compelling law of nature. “Though shalt not prostrate thyself” is a dibra that is realized by way of the free-will of choice.
The wisdom of nature/the natural sciences is indeed the wisdom (of analyzing) the laws of G-ds will that were revealed to us through the ten ma’amoros. But since this wisdom is merely the wisdom of the will of G-d that was revealed to us by a “coercive” presentation it is, as a unit of wisdom, external and peripheral to Torah Wisdom that is the wisdom of the will of G-d that was revealed to us by a “non-compulsory” presentation. This distinction lends us insight into the idiom of the sages who referred to all disciplines other than Torah as “outer” wisdom. This is because the 10 dibros comprise the inner content of the 10 ma’amoros. “If not for my covenant day and night (the Torah) I would never have established the laws of heaven and earth (nature)”. That is to say, G-d never revealed Himself in the “coercive” presentation except to create a setting upon which he could reveal Himself in the “non-compulsory” presentation.
* Ma’amar and dibra/dibur in the singular. Both words mean “saying” or verbal expression. The nuanced difference of meaning in terms of the quality of the communication being expressed by either ma’amoros or dibros is the main topic of this passage.
This paragraph appears in Pachad Yitzchok –Chanukah M’a’amar 4. Anyone capable of studying it auto-didactically or with a mentor in the original is strongly urged to do so as it is best understood in the context of the entire essay and because (not that it needs my approbation) it is a philosophical masterpiece.
Originally Published Dec 21, 2006