2008 Woodie Awards
Identity Crisis, Indeed
Immanuel Shalev
Issue date: 11/5/07 Section: Opinion
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Last year we were all very interested in combining YU and Stern; this year we are concerned with combining Yeshiva and University - My, how things have changed.
Every individual approaches the relatively ancient conflict between Torah u-Madda, with their own take on it. A recently popular approach is that the Yeshiva and the University are separate entities. Such a division helps to explain the halachik and hashkafik inconsistencies that are present in the university, and how they are not condoned by the yeshiva. Before I came to YU, I was warned by a rebbe of mine that I should view the Yeshiva and the University as two separate institutions for this very reason. He was afraid that I might think that some of the objectionable materials taught in the afternoon would seem like they came with the Yeshiva's seal of approval.
However, the approach to dividing Torah uMaddah is only a defense mechanism. It is not ideal. Throughout the course of Jewish history, Judaism has had to adapt to the challenges it faced. After the destruction of the beit hamikdash, the Oral Torah had to be codified. With the introduction of philosophy, Maimonidies saw it fit to write a Guide to the Perplexed. After emancipation, Jews whose only option was to remain Jewish or become Christian were presented with a tempting third choice. They could join modernity as a secular individual, welcome in society without religious ties. With the eruption of the haskalah, Modern Orthodoxy developed in reaction to the dangers of the secular world.
Modern Orthodoxy was meant, in principle, to deal with the culture that threatened traditional Jewish values. Its adherents did not simply fortify themselves by isolating themselves from modernity - they braved the turbulent secular sea, with the Torah as their compass. Yeshiva University is built on this very philosophy. It continues its traditional Jewish practice in line with the mesorah, and looks to Torah to illuminate the secular.
I do not want to talk about YU's history. I do not know if the Yeshiva decided to start a University, or a University a Yeshiva. It is clear though, that YU is not one organization. The values espoused by the Roshei Yeshiva are not shared by the administrators who run the college. Indeed, both parties throw around vague philosophical jargon that allows them to operate as if they are united, but that is not the case. Many Roshei Yeshiva believe more in Torah uParnassah, and some even advocate poor academic performance in favor of talmud Torah. The college seeks to create an open environment for all Jews, while doing their best to accommodate halacha abiding students. They allow students to skip readings that are objectionable, and help students to navigate around potential halachik issues. This strategy ends up looking like an edited paper, with ugly black lines crossing out unwanted sentences. Such a document is not nearly as readable as a crisp, clean, and nicely formatted one.
Every individual approaches the relatively ancient conflict between Torah u-Madda, with their own take on it. A recently popular approach is that the Yeshiva and the University are separate entities. Such a division helps to explain the halachik and hashkafik inconsistencies that are present in the university, and how they are not condoned by the yeshiva. Before I came to YU, I was warned by a rebbe of mine that I should view the Yeshiva and the University as two separate institutions for this very reason. He was afraid that I might think that some of the objectionable materials taught in the afternoon would seem like they came with the Yeshiva's seal of approval.
However, the approach to dividing Torah uMaddah is only a defense mechanism. It is not ideal. Throughout the course of Jewish history, Judaism has had to adapt to the challenges it faced. After the destruction of the beit hamikdash, the Oral Torah had to be codified. With the introduction of philosophy, Maimonidies saw it fit to write a Guide to the Perplexed. After emancipation, Jews whose only option was to remain Jewish or become Christian were presented with a tempting third choice. They could join modernity as a secular individual, welcome in society without religious ties. With the eruption of the haskalah, Modern Orthodoxy developed in reaction to the dangers of the secular world.
Modern Orthodoxy was meant, in principle, to deal with the culture that threatened traditional Jewish values. Its adherents did not simply fortify themselves by isolating themselves from modernity - they braved the turbulent secular sea, with the Torah as their compass. Yeshiva University is built on this very philosophy. It continues its traditional Jewish practice in line with the mesorah, and looks to Torah to illuminate the secular.
I do not want to talk about YU's history. I do not know if the Yeshiva decided to start a University, or a University a Yeshiva. It is clear though, that YU is not one organization. The values espoused by the Roshei Yeshiva are not shared by the administrators who run the college. Indeed, both parties throw around vague philosophical jargon that allows them to operate as if they are united, but that is not the case. Many Roshei Yeshiva believe more in Torah uParnassah, and some even advocate poor academic performance in favor of talmud Torah. The college seeks to create an open environment for all Jews, while doing their best to accommodate halacha abiding students. They allow students to skip readings that are objectionable, and help students to navigate around potential halachik issues. This strategy ends up looking like an edited paper, with ugly black lines crossing out unwanted sentences. Such a document is not nearly as readable as a crisp, clean, and nicely formatted one.