I was disturbed reading of the following criticism of the Orthodox community by Rabbi Joseph Soloveitchik. The Rav discussed in his teshuva lectures the gap between the intellectual and the emotional realms among contemporary Orthodoxy. The Rav phrased the problem this way: “My religious worldview was formed not only through learning Torah, but also by my religious experience. … I refer to the two traditions: of Torah learning—halacha—and that of religious life and feeling—the enthusiasm, the love of Hashem, the yearning for Hashem. […] Contemporary Orthodoxy is well-grounded intellectually. Despite this, however, its followers lack passion and enthusiasm.”
What a sad indictment of Orthodoxy. Are we performing Jewish laws by rote, without thought? Are we living observant lives because that’s how we were brought up? Could this be why so many of our youth “fall off the derech”?
The Rav hoped that through learning Torah, the emotional experience, the enthusiasm, the ecstatic spiritual feelings, would develop.
But perhaps in actuality, these two worlds of religious experiences are quite separate. That learning Torah does not necessarily lead to joyous, emotional, spiritual experiences, enthusiasm and love for God.
There is the debate by two of our greatest Talmudic sages: Shmuel said the world was created for Moshe. Rav said the world was created for David (Sanhedrin 98B). Rav Moshe Avigdor Amiel interprets this debate as expressing a difference in emphasis: Where is the focal point of the ultimate religious experience? One sees it in Torah, in the intellect, in serving God by comprehending His law. The other sees it in the experiencing of God, in worship, in love and gratitude to God, in anguished prayer, in the joyous song of exaltation. In Yerushalayim, these two expressions of the religious man were situated in adjacent institutions; the Sanhedrin and the Beit Hamikdash. The Sanhedrin was the core institution of Torah, the Law of Moshe. The Beit Hamikdash was the central institution of worship, devotion, prayer. The learning of Torah seems not related to emotional, spiritual experiences or a yearning for closeness to God.
Then, how do we obtain this “passion and enthusiasm… the love and yearning for God” in our religious lives that the Rav believed we lack?
Fortunately, Rav Soloveitchik himself gives us the answer. In an essay on the thought of Rav Soloveitchik (“Prayer as Dialogue,” in “Reflections of the Rav” by Rabbi Abraham Besdin), the Rav taught that there are four ways man experiences God. These are the intellectual (study); the emotional (love of God); observance of mitzvot; and prayer, tefillah.
The first way is through study and understanding of the knowledge of God, either through the study of Torah or the study of science and nature. Both will lead to identifying with, relating to and experiencing God intellectually.
The second way is an emotional, spontaneous need to experience God, to feel His presence. Feelings of love, fear and trust in God, personal closeness, a sense of awe. The commandment to love God requires man to use his emotions. The Rambam writes that there are two ways to obtain this love. One is through learning His Torah and understanding the great wisdom of His moral order and commandments. The other is the study of science and nature where one realizes the order, the wisdom, the harmony and perfection of the complex universe, His creation and the countless blessings and benefits we receive. Tehillim reflects the emotional and immediate experience of God’s reality and guidance and concern. In Torah and mitzvot, “The Torah of God refreshes the soul… making the simple one wise… gladdens the heart…enlightens…is righteous” (Tehillim 19:8-10). In nature, “The heavens declare the glory of God, the expanse of the sky tells of His handiwork” (Tehillim 19:2).
A third way to develop enthusiasm and passion in religious life and experience of God is through observance of the mitzvot. Mitzvot surround us constantly; both the moral laws, between man and man, and the ritual laws, between man and God. The countless commandments that we perform daily make our lives rich and meaningful. The farmer who leaves the corners of his field to the poor, loving your neighbor, honoring parents, visiting the sick, comforting mourners, not gossiping, honesty in business, marriage, are not simple mundane human behaviors but are guided with detailed halachic instructions and define living a holy life that elevate daily activities to Divine service. The ritual mitzvot like tzitzit, tefillin, sukkah, Shabbos, mezuzah, eating kosher, making blessings on food and even when leaving the bathroom all have deep inner meanings and spiritual teachings. The challenge is to be mindful of the inner meanings of our rituals. “Had the Torah not been my preoccupation, I would have perished in my misery.” (Psalms 119:92)
Tefillah, prayer, is the fourth way to experience God, to feel close to Him. It is superior to the other three ways, writes the Rav. “It is impossible to imagine prayer without feeling the nearness and greatness of the Creator. We cling to Him as a living God, not as an abstract Being. We are in His company and are certain of His sympathy. There is in prayer an experience of emotions that can only be produced by direct contact with God. It is a personal encounter with the Master of the universe. God forms a companionship with us. We say “Baruch Atah, Blessed are you.” We can even call God “You,” as we speak to someone standing before us.
In the words of the holy rebbe of Piaseczna, Rav Kalonymus Shapira, “When a Jew prays in the morning, ‘Give thanks to God, call out in His name,’ he does not just think about the definition of the words. Rather, he envisions himself standing at that very moment before the entire world, face-to-face and, crying out with all his strength, he declares, ‘Give thanks to God! Are you sleeping?! Call out in His name!’ This is how the soul is aroused and inspired.” Passion and enthusiasm!
By Martin Polack
Martin Polack is a business analyst and has been involved in outreach and Jewish education for many years.
