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Topic: Torah Umadda

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Modern Orthodox Judaism

Joseph Soloveitchik

Religious Zionism

	Norman Lamm
		His major work, Torah Lishmah, published in Hebrew in 1972 and updated and translated into English in 1989, deals with the religious philosophy of Hasidism and their opponents, the Mitnaggedim, in eighteenth and nineteenth century Europe.
		Torah Umadda, published in 1990, explores the University's cornerstone: the integration of Torah learning and secular knowledge.
		He was cited for his advancement of Torah Umadda and groundbreaking guidance of generations of Orthodox Jewry in America.
	www.ebroadcast.com.au /lookup/encyclopedia/no/Norman_Lamm.html (816 words)

	math lessons - Torah Umadda
		Torah UMadda (Hebrew תורה ומדע - "Torah and (secular) knowledge/science") is a philosophy of Modern Orthodox Judaism, concerning the interelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge.
		Torah Umadda, as formulated today, is to a large extent a product of the teachings and philosphy of Joseph Soloveitchik (1903-1993), Rosh Yeshiva at Yeshiva University.
		Critics of Torah Umadda — particularly within the Haredi camp - see the "complementarity" of Torah and secular knowledge proposed by the philosophy, as suggesting that the Torah is not of itself whole or complete; in their view, Torah Umadda is thus premised on a flawed appreciation of Torah.
	www.mathdaily.com /lessons/Torah_Umadda (1216 words)

	Torah Umadda - Wikipedia, the free encyclopedia
		Torah Umadda (Hebrew: תורה ומדע, "Torah and secular knowledge") is a philosophy of Modern Orthodox Judaism, concerning the interrelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge.
		Within the Torah Umadda camp itself [24], there are those who question whether "the literature on Torah u-Madda with its intellectually elitist bias fails to directly address the majority of its practitioners"; further, there are suggestions that "the very logic of the practice is far removed from the ideology".
		Torah u'Maddah and Torah and Derech Eretz, Rabbi Shlomo Riskin
	en.wikipedia.org /wiki/Torah_Umadda (2544 words)

	Dilemmas of modern orthodoxy: sociological and philosophical. - HighBeam Encyclopedia
		As for Hirsch, many of his interpreters argue that part of the novelty in his approach was in the fact that his efforts to combine Torah and general knowledge were not merely pragmatic tactics necessitated by the sad realities of modernity, but were ends in and of themselves.
		Torah and life, Judaism and culture, do not complement one another, but achieve complete identity.
		daas Torah in its modern sense tends to be opposed by many within Orthodoxy who see halakhah as a rational discipline operating in the empirical world, open to argument and counter-argument and the development of consensus.
	www.encyclopedia.com /doc/1G1-13796421.html (5053 words)

	Torah Umadda at AllExperts
		Torah Umadda (Hebrew: תורה ומדע;, "Torah and secular knowledge") is a philosophy of Modern Orthodox Judaism, concerning the interrelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge.
		Despite the simultaneous acceptance of both Torah and secular knowledge and culture, the philosophy demands "unquestioned allegiance to the primacy of Torah, and that the apprehension of all other intellectual disciplines must be rooted and viewed through the prism of Torah." [4] In the words of Rabbi Lamm, "Torah Umadda does not imply...
		Within the Torah Umadda camp itself, there are those who question whether "the literature on Torah u-Madda with its intellectually elitist bias fails to directly address the majority of its practitioners"; further, there are suggestions that "the very logic of the practice is far removed from the ideology".
	en.allexperts.com /e/t/to/torah_umadda.htm (2717 words)

	Torah Umadda information - Search.com
		Torah Umadda (Hebrew: תורה ומדע, "Torah and secular knowledge") is a philosophy of Modern Orthodox Judaism, concerning the interrelationship between the secular world and Judaism, and in particular between secular knowledge and Jewish knowledge.
		Furthermore, they believe that Torah Umadda is problematic in that its synthesis allows for an "encroachment" of the scientific worldview on Jewish theology; Torah Umadda thus represents a dilution of the "pure sanctity" (taharat hakodesh) of the Torah.
		Torah u'Maddah and Torah and Derech Eretz, Rabbi Shlomo Riskin
	www.search.com /reference/Torah_Umadda (2826 words)

	Torah Judaism
		Torah Judaism is an English term, also a slogan, used by a number of Orthodox Jewish groups, mostly associated with Haredi Judaism, to describe a Judaism based on a strict adherence to the laws of the Torah's 613 mitzvot and the Halakha.
		Followers of Torah Judaism also follow the Daat Torah the guidelines of their rabbis who are usually their rebbes ("Hasidic rabbis), rosh yeshivas ("deans of yeshivas -- Talmudical schools") or of a posek and expert in the Shulkhan Arukh ("Code of Jewish Law").
		The term "Torah Judaism" is a reaction to the perceived loss of meaning of other terms used to describe their beliefs.
	www.radiofreeithaca.net /search/Torah_Judaism (235 words)

	Modern Orthodox Judaism (Site not responding. Last check: 2007-10-19)
		Torah Umadda (תורה ומדע - "Torah and secular knowledge") is a philosophy concerning the secular world and Judaism, and in particular secular knowledge and Jewish knowledge.
		However, it also maintains that the Torah is of divine origin, and has been transmitted with almost perfect fidelity from the time of Moses until today.
		He is committed to intensive and original Torah study, and articulates a bold Jewish worldview that embraces modernity, reflecting the tradition of his teacher and father-in-law, Rabbi Joseph B. Soloveitchik.
	www.1bx.com /en/Neo-Orthodox_Jews.htm (4997 words)

	Samson Raphael Hirsch Summary
		His father, though a merchant, devoted much of his time to Torah studies; his grandfather, Mendel Frankfurter, was the founder of the Talmud Torah in Hamburg and unsalaried assistant rabbi of the neighboring congregation of Altona; and his granduncle, Löb Frankfurter, was the author of several Hebrew works, including Harechasim le-Bik'ah, a Torah commentary.
		Most of this work is contained in his Torah commentary, where he analyses and compares the shorashim (three-letter root forms) of a large number of Hebrew words and develops an etymological system of the Hebrew language.
		In response to the "Torah Umadda" theory they say that Hirschian philosophy demands the domination of Torah over secular knowledge, not a separate synthesis.
	www.bookrags.com /Samson_Raphael_Hirsch (2971 words)

	Orthodox Judaism (Site not responding. Last check: 2007-10-19)
		Moreover, Torah study is an overriding religious imperative pursued for its own sake; it would be difficult for an outsider to overestimate its importance in the life of the committed Jew.
		Torah study may be ghettoized, so that it does not consistently inform the student’s "secular" consciousness or benefit from the insights and methods of liberal arts study.
		Torah uMadda, by contrast, with its unabashedly countercultural message—that seeking truth matters, even though the religious individual finds that her commitments and convictions place her at odds with the outlook prevalent in American society—promotes the significance of genuine intellectual striving.
	www.aaup.org /publications/Academe/2001/01jf/jf01carm.htm (2942 words)

	Orthodox Judaism - Wikipedia Mirror
		It is characterized by its focus on community-wide Torah study (in contrast with Modern Orthodoxy, which decentralizes the role of Torah study for lay people).
		In light of "modern scholarship", they denied divine authorship of the Torah, declared only those biblical laws concerning ethics to be binding, and stated that the rest of halakha (Jewish law) need no longer be viewed as normative (see Reform Judaism).
		According to Orthodox Judaism, Jewish Law today is based on the commandments in the Torah, as viewed through the discussions and debates contained in classical rabbinic literature, especially the Mishnah and the Talmud.
	www.wiki-mirror.be /index.php/Orthodox_Judaism (2660 words)

	Fear Orthodox Judaism (Site not responding. Last check: 2007-10-19)
		Orthodox Judaism - Orthodox Judaism is the stream of Judaism which adheres to a relatively strict interpretation and application of the laws and ethics first canonized in the Talmud ("The Oral Law") and later codified in the Shulkhan Arukh ("Code of Jewish Law").
		Torah Judaism - Torah Judaism is an English term, also a slogan, used by a number of Orthodox Jewish groups, mostly associated with Haredi Judaism, to describe a Judaism based on a strict adherence to the laws of the Torah's 613 mitzvot and the Halakha.
		Followers of Torah Judaism also follow the Daat Torah the guidelines of their rabbis who are usually their rebbes ("Hasidic rabbis), rosh yeshivas ("deans of yeshivas -- Talmudical schhols") or of a posek and expert in the Shulkhan Arukh ("...
	www.flarnfa.org /Fear/Orthodox-Judaism.html (1673 words)

	Judaism_and_Darwin
		In essence, according to the Torah, Man that cannot understand the notion of one God is not a responsible being.
		Since the Torah is far more concerned with human history than with natural history, it is instructive to examine the 'imperfection and inefficiency' of history and compare that with Darwin's world view.
		Torah uMadda: Congruence, Confluence and Conflict-a transcript of a lecture delivered by Rav Lichtenstein in 1987 at Yeshiva University in conjunction with the institution's Torah uMadda project, published in a compendium of Rav Lichtenstein's articles by Yeshivat Har Etzion, p.
	www.lookstein.org /articles/judaism_and_darwin.htm (10502 words)

	Tinsel Town does Morality
		Let us first examine the philosophy of "Torah Umadda." In the most basic terms this view in Jewish philosophy proposes that there is a necessity for, or at the very least benefit from, the integration of Jewish thought with the knowledge available in the secular (i.e.
		In his book, "Torah Umadda: The Encounter of Religious Learning and Worldly Knowledge in the Jewish Tradition," Rabbi Dr. Norman Lamm expresses Maimonides' approach as more than just a co-existence of two intellectual movements; Maimonides defined the study of secular science and philosophy as Torah study.
		Rabbi Lamm tackles this issue in "Torah Umadda" in relation to secular thought in general; however, suffice it to say, this is a valid concern.
	www.nishma.org /articles/movies/hollywood3.html (1631 words)

	Title (Site not responding. Last check: 2007-10-19)
		Torah is an actual garment in which true torah is clothed.
		We must set out priorities straight and that torah is beyond philosophy and science and therefore there are cultural limits to philosophy and science and out culture is torah.
		Where Chastille still had separate classes; Provence is going to be the center of a rising educated non-meyuchas leity that are professional doctors and astronomers and the like AND as part of their training they are conversant with philosophy AND therefore this becomes a Provencal issue.
	www.yucs.org /~ben/brill/mitch-notes.html (8529 words)

	Open Orthodoxy: Raiders of the Lost Dvar Torah
		It should be listed at the HIR (Rabbi Avi Weiss’ congregation) web site at Taste of Torah in Honor of Shabbat – parshas Toldos (Kislev 5760 November 12-13, 1999), however for a well-known essay it is conspicuously missing.
		The dvar Torah was titled as a "Taste of Torah in Honor of Shabbat", and the years 5759 and 5761 are listed, but no 5760.
		I believe it is important to understand the hashkafic origins of provocative divrei Torah that are being elicited by Open Orthodox proponents.
	openorthodoxy.blogspot.com /2006/11/raiders-of-lost-dvar-torah_15.html (1020 words)

	FT May 2005: Articles (Site not responding. Last check: 2007-10-19)
		“Torah and culture” is clearly a key element in modern Orthodoxy, and Lichtenstein has addressed the issue in systematic fashion.
		Throughout his writings, Lichtenstein’s case for “Torah and culture” is powerfully argued, but it is not immune to criticism from those on the Orthodox left and the Orthodox right.
		From “A Consideration of Synthesis from a Torah Point of View” in 1961 to “Torah and General Culture: Confluence and Conflict” in 1997, Lichtenstein has hewed to a middle course, championing a robust centrism in which Torah study is central, even as cultural involvement is proudly affirmed.
	www.firstthings.com /ftissues/ft0505/articles/singer.html (3419 words)

	Maharal on Avot Perek 3 Mishna 9
		There are even sources that suggest such a view—for example, the Talmud says that a Torah sage may forgive insults to his honor, since the Torah that sage has studied becomes his own.
		Maharal proves, or at least supports this contention by noting that the Talmud is puzzled by the verse in the Torah that says "ve-davaqta bo, and you shall cleave to Him," since it is impossible to cleave to God.
		For example, Rambam ruled in the Mishneh Torah that the study of physics, by which he means how the world works, can qualify as an act of ahavat Hashem, since the wonders of the world lead a person to praise and develop a great love of God.
	www.rjconline.org /maharal3mish9.html (1466 words)

	Torah_im_Derech_Eretz (Site not responding. Last check: 2007-10-19)
		- Torah with "the way of the land") is a philosophy of Orthodox Judaism articulated by Rabbi Samson Raphael Hirsch (1808-1888), which formalizes a relationship between traditionally observant Judaism and the modern world.
		Thus on a regular basis, he quotes secular scientists in his Torah commentary.
		Schwab also frequently emphasized that Torah can never be regarded as parallel with the secular knowledge.
	en.filepoint.de /info/Torah_im_Derech_Eretz (3114 words)

	__Yeshivat Ma'ale Gilboa_____________________________ (Site not responding. Last check: 2007-10-19)
		The Roshei Yeshiva make the assumption that the students are there because they want to learn Torah, and that they do not need to be coerced to do so through rules and restrictions.
		As a result, the students have the wonderful experience of spending a year truly learning “Torah lishmah.” Similarly, the Yeshiva does not seek to indoctrinate the students or force opinions on them.
		There are regular lectures at the yeshiva on topics ranging from the security situation in the country to the drug problem.
	www.maalegilboa.org /maalegilboa.org/alumni.html (2140 words)

	Radzilow Landsmen in NY
		In 1997, the Torah was donated to The Rabbi Isaac Elchanan Theological Seminary, Yeshiva University, in New York, where it is currently on display and being used by its students on a regular basis.
		No matter how hard our enemies have persisted in their attempts to destroy us through the ages, the Torah and its teachings continue to formulate the prescription for Jewish life to which all of us adhere, and it is the eternal possession and legacy of our people.
		You are a faithful daughter and granddaughter in fulfilling the wishes of your forebearers in presenting this gift to an institution which has as its motto "Torah Umadda" - living a Torah life and the pursuit of worldly knowledge to contribute to the strength of the Jewish people and our nation.
	www.radzilow.com /landsman-ny.htm (689 words)

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