Reviewing: “Articles of Faith: Traditional Jewish Belief in the Internet Era” by Gil Student. Kodesh Press. 2024. Paperback. 342 pages. ISBN-13: 979-8888940266.
Future historians documenting the unexpected, but overwhelming, early 21st century triumph of mainstream Orthodox Judaism over its well-funded liberal insurgency will note Rav Gil Student as a leading voice in the victory of the Torah tradition. Rav Student’s latest work, “Articles of Faith: Traditional Jewish Belief in the Internet Era” (Kodesh Press, 2024), magnificently displays why he emerged as a highly regarded thought leader.
Rav Student’s writings have several features that make them exceptionally appealing. First is his refreshingly polite and invective-free tone. His writings are calm and reasonable, making his conclusions and observations all the more compelling. Rav Student embodies Shlomo HaMelech’s teaching of “divrei Chachamim b’nachat nishmaim—the words of the wise are heard when expressed gently,” (Kohelet 9:17). On many controversial matters, Rav Student even-handedly presents both sides of intense debates, such as religious Zionism, the Torah and science debate and patriarchal mitzvah observance. Rav Student unforgettably concludes the latter topic, stating, “My bookshelf has space for those who assert that the Avos kept the mitzvos and those who do not. If Ramban quotes both views, so can I.” He takes a clear side on other matters, such as his gentle but firm rejection of ordaining women as rabbis. He compellingly notes its deviation from tradition, divisive nature and weakening of the rabbinate and rabbinic authority.
Second is his remarkable erudition and breadth of knowledge in Torah and external sources. One example is his impressive mastery of the writings of Professor Louis Jacob and Professor Abraham Joshua Heschel, which he comes across in his chapter on responses to Bible criticism.
In his chapter reviewing the mechitza controversy, Rav Student’s thorough knowledge of the argumentation of Conservative scholars against Orthodox scholars lends great credibility to his conclusion that “a careful reading of the Orthodox mechitza literature yields internally consistent and well-thought-out positions that survive the criticisms to which they have been subject.” He beautifully concludes his extended review with the following poignant observation: “The sanctity of the synagogue that Orthodox scholars zealously and honestly strove to protect is not their creation but an existential reality that has been treasured for centuries and can still be relished and safeguarded for future generations of devoted Jews.”
Third, the lifeblood of Jewish life is the halachot that govern a Jew’s life, such as hilchot Shabbat, kashrut and taharat hamishpacha (family purity). Naturally, one’s primary attention must be devoted to mastering these laws. However, we must also address broader societal concerns and articulate a Torah approach. Rav Student has emerged as a thoughtful and major leader in policy matters. “Articles of Faith: Traditional Jewish Belief in the Internet Era” is jam-packed with fruitful discussions of a brilliantly wide range of such topics. The topics include thoughtful reviews of the internet and Torah studies, artificial intelligence and halacha and forgiving a terrorist.
A dramatic Kiddush Hashem emerges—the Torah has plenty to say about all these matters without exception. The Torah’s eternity and even divine origin are thereby affirmed, for how else can an ancient book so richly and wisely guide us regarding every new societal phenomenon? A secular Jewish professor many years ago poked fun at the Torah, asking where it articulates economic policy on a national scale. With writers such as Rav Student, the professor’s ignorant dismissal of Torah as small-minded is effectively dispelled.
Fourth, Rav Student balances independence with reverence for authority. He makes some bold statements, including the thought-provoking assertion that idolatrous religions are preferable to atheism. He correctly notes, “We live in a time of disintegration of society and collapse of values due to atheism and secularism. More than ever, we see the surprising fact that an idolator can be an ally to some Torah values.” On the other hand, he acknowledges that there are a few people who, when they say something, do it. “Rav Hershel Schachter is one of those people.” At the book’s conclusion, he cites Agudath Yisrael’s Rav Chaim Dovid Zweibel, stating, “I don’t care who your daas Torah is, as long as you have a daas Torah.” Rav Student observes, “While I would not formulate the statement in exactly the same way, I take his general point seriously.” Rav Student, thereby, properly fulfills Pirkei Avot’s mandate for one to be “makir et mekomo—to know his place in Torah.”
Fifth, Rav Student balances exceptionally broad knowledge with incisive insight. The Talmud (e.g., Brachot 64a) debates whether the “Sinai (one with prodigious knowledge)” or the “Oker Harim (brilliant and penetrating analyst)” is preferred. Regarding Rav Student, one does not have to choose—he is both a “Sinai” and “Oker Harim.” In every essay, he compiles reams of sources and always contributes new insights to the discussion. For example, in his review of the debate concerning the propriety of citing non-Orthodox sources in Torah discourses, he cogently suggests that perhaps the matter depends on context. Rav Student thinks that citing those of less than sterling belief and observance may be appropriate in an academic setting.
Our sixth and final point is that Rav Student adroitly widens the boundaries for those whose horizons are too narrow and limits the legitimate “playing field” for those who argue for eliminating theological barriers. In his chapter presenting Rav Azriel Hildesheimer’s worldview, readers are opened to the broad thinking of a universally acknowledged 19th century gadol baTorah. By contrast, in his chapter on the “Fundamentals of Faith,” he rightfully argues for accepting the Rambam’s 13 principles of faith. Although the topic may have been debated earlier, later generations (including the Shulchan Aruch with the unanimous support of its many and varied commentaries) have accepted them as normative.
As Pesachim 66a notes, the Jewish people, as descendants of prophets, intuit many Torah truths. As such, Shabbat 104a famously states the truth stands the test of time, and sheker (lies) does not; the Bnei Neviim know better and will not—as a group—embrace sheker. In this spirit, I wholeheartedly and enthusiastically recommend Rav Student’s masterful “Articles of Faith: Traditional Jewish Belief in the Internet Era,” for he makes it easier for us to embrace truth and discard the inauthentic. The book is a Kiddush Hashem and a good-spirited celebration of the Torah’s vitality and eternity.
Rabbi Jachter serves as the rav of Congregation Shaarei Orah, rebbe at Torah Academy of Bergen County and a get administrator with the Beth Din of Elizabeth. Rabbi Jachter’s 18 books may be purchased at Amazon and Judaica House.
