<HTML>I've been too lazy to respond to some other threads that are "bothering"
me, but Dr. Sokolow's comment about the use of 'emunah' motivated me
(briefly). I've not had a chance to consider from whence the term 'emunat
hachamim', but the word 'emunah' has to do with all sorts of reliability,
not only faith in deity. Even Shushan gives several good examples. See,
for instances, Yirmiyahu 5:1 Oseh mishpat m'vakesh emunah...; or in our
t'filot 'Kol mi she'oskim b'tzarkai hatzibbur b'emunah'; or Sh'mot 17:12
'Vayehi yadav emunah ad bo hashemesh'...that'll do for now.
Concerning the thread about perspectives on how we view Hazal and some of
their not-specifically-rooted-in-Torah statements (which could apply to
rishonim like Rambam, as well...): why would we hide from our students
what earlier generations of hachamim, going back as far as you like, did
not hide?
I am constantly dismayed by the naivete of some of my students, which is
not based on some 'emunah tamah', but rather on the fact that teachers
never let them know that we don't know everything with absolute certainty
and clarity. In fact, some teachers may have been so opinionated in their
approach, as to leaving students with the impression that any other
perspective is heresy. The issue extends beyond 'scientific' or 'medical'
issues. The narrow mindedness this breeds encourages their inability to
deal with varying minhagim and piskei halacha, as well.
We don't always know what the hachamim intended when they made some of
these statements, or how they intended it to be taken. This is especially
true in midrashei aggadah. Why should my students be incredulous when I
tell them that I don't know if a certain aggadah is meant to be taken
literally? Why shouldn't they know Rambam's position as stated in the
intro to Perek Helek (and we must let them see it inside, accurately, not
just 'report' it); and that there are hachamim who disagree? That is the
reality, it is unsettled, and it at least leaves them a little maneuvering
room without feeling as if they're heretics for not easily accepting or
believing a particular statement. I have found that teaching my H.S.
students, and others, the broader, truer picture hasn't hurt, and
maintains my integrity (in my eyes and theirs) as a teacher. I remind
them often that there are two basically different approaches on these
issues, that we can't decide the issue, and that for working purposes I
will teach with the perspective that I most believe in, and am comfortable
working with. They aren't my hassidim, and they don't have to see things
as I do, as long as they can be flexible enough to learn the material as
it's presented. I hope to convey to them that in any case, divrei hazal
are to be learned with yirat kavod.
If anything, there is another, more fundamental and ignored problem. We
need to teach them that Hazal *did* have reasons for their statements and
aggadot. This material didn't appear just to fill space. They need to be
taught to look for the necessity and purpose behind the statements, and
not just read them as off-the-cuff pithy advice. Why did the sages care
to make these statements? What values of Torah necessitated them? Even
moreso with midrashei aggadah, they need to be taught to *learn* the
material with respect and concern for it's import and message; (as
Maharsha, Maharal, Rav Kook, and many others did) not to skip over them or
read them as (maybe) entertaining stories, but little else. And if we
ourselves are uncomfortable and don't know what to do with these
statements and material, then it's imperative that we rectify *that*
situation as we would any other area of learning, and accept that the
answers aren't all known. I suspect that we are sometimes 'transferring'
a problem of our own ignorances and insecurities, and projecting onto our
students, as if they can't handle the real lack of clarity we often live
with. I firmly believe we do them, and our Master in Heaven, no service
by distorting the truth. Was it Rav Soloveitchik who said that distorting
the truth is almost yehareg ubal yaavor?
lichvod oraita v'oskeha....
mordechai y. scher
Hebrew H.S. of New England, West Hartford, CT
and galut Worcester, MA...for now.....</HTML>
