The Commentator

One of the struggles of being an Orthodox Jew has always been the often precarious relationship with the encircling world. Although several Jewish sects have completely detached themselves from any form of stumbling and remain in isolation, the Torah U’Madda philosophy embraces the ideal of safeguarding the traditions of old, while simultaneously keeping up with modernity. Its goal is to walk the golden mean and keep a strong balance with the progressing world community, which in modern times would include pop culture. As with many ideals, however, moderation is a tightrope related to each individual’s ability to maintain equilibrium, despite the enticement and boredom of either pull. The point is not to live in two different worlds, but rather to join the two and view everything encountered through the same spyglass.

In general, the theme of “Ma rabu maasecha Hashem” encompasses much of the appreciative aspects of the more secular pursuits involved in Madda. The beauty of art, the perfect sense made by science – it all increases the wonder and intelligence in the universe, with all credit due to Hakadosh Baruch Hu. Many of the scientific and mathematical questions posed are included in the Talmud, encouraging debate over whether or not they can even be referred to as secular subjects. Philosophy is more detrimental, causing discomfort towards the religion as it would to any institution with a set dogma. But, the challenge philosophy presents is in and of itself a strengthening of belief through the available answers. As for those questions left unanswered, therein lays the small bit of faith required in a religion that leaves marginal room for doubt.

In the original forming of the Torah U’Madda philosophy, the prime focus was on the obsessions of the time – namely those of a higher society, where culture was the everyday talk, even that of the plebeians. In present times, though, operatic performances and scientific advances are no longer the standard conversation dominating friendly get-togethers. Many consider the change in topic a sign of the broad decline society has been set on, the lack of interest in Culture a rather major blemish on the profile of a generation surpassing all others in technology and communication. By now there is no longer any shame in the matter, the more cultured views and discussions are considered more elite than ever before, allowing those disinterested in their topics freedom to be as they will. Consequently, pop culture and everything it represents plays an enormously influential role in every person’s life, Jews being no exception. Whether explicitly or otherwise, as humans, people internalize everything they see, hear, and experience. Once aware of the surrounding culture, it is difficult to let go; even being a nonconformist is admitting that there is some image that is being battled. Ignoring it completely is yet more of an admission, a constant awareness of the colossal tarnishes trying to disturb the peace.

American culture is not to be taken lightly. If ever there was a time when the Jewish people were immersed in their proximate society, the 21^st century sums up every generation without question. The very concept of living Orthodox Jewish while simultaneously integrating the outside world is a known paradox. To order everyday life according to what chachamim detail in Gemara and in their instruction manuals, would be to banish all actions that exclude total focus on Hashem and the Torah, barring any Madda that does not further appreciation of G-d. Those who would do so blame much of the current assimilation and intermarriage on the non-exclusive behavior of Jews in general.

There are some who would prefer a more sundry life experience to the one offered, however, and from their point of view have no choice but to take the risk and attempt a Torah U’Madda lifestyle. Constant exposure to a culture would naturally result in a desire to acclimate outer and inner society to reach some kind of equilibrium – in this case, Jewish and non-Jewish. While some have taken to changing the inner to better suit the outer, many Jews have accepted the danger in doing so and have chosen instead to trace the outer society’s better aspects and try to use them within the inner. Matisyahu, the National Yiddish Theatre Folksbiene, and Shuli Rand have managed to do so in the entertainment realm, using pop music, operettas, and film to further spirituality rather than as an escape. When it comes to other aspects of living, though, the beneficial points become more blurred: be it manner of speech, clothing, ethics, or even thought process, the question turns to whether such changes are advantageous rather than damaging.

Every American in touch with a community larger than a five-block radius is aware, if not connected to, the popularity of simpler dialogue. Those who enjoy expressing their awareness of their surroundings have adapted their personal style of dress to conform – or not – to the fashion masterminds’ latest vision. At the next level, people desiring to be welcome in this larger community have adjusted their ethical views to fit-in with the ethics of the community, or have excellent reason prepared to elucidate their audacity to believe otherwise. The immersion of an individual in the populace is so profound as to create an unfathomable indifference to the control of the encompassment.

The concept of being entirely ignorant to the stimulants of a great idea, a hatred for someone on the other side of the earth, or an adherence to a higher power is a truly robotic intelligence that governs life. Any person is subject to the influences of his or her environment or his or her role models. The tragedy would not be in the influences themselves; it would be in the lack of awareness with regards to the influences. To try to reject them would be a futile endeavor, impossible in today’s world. What is required is to live as an individual with independent thought, aware of where the influences are originating, and thus to make decisions with the knowledge that they are according to the beliefs and doctrines of those who bear the wisdom of guidance. Religion requires every self’s consent. Without the yearning to think, consent is no longer at the hands of the individual, but at the mercy of whatever managed to shape his or her mind into the form in which it subsists. The Torah U’Madda philosophy is to take the influences of Madda and be discerning and critical in choosing those that will assist us in being true to the Torah world we exist in.

Alisa Unger is a freshman in SCW, majoring in English