From the Teachings of Rav Yitzchok Hutner, Adapted by Rabbi Pinchas Stolper (Part Three) From "Hidden Lights: Chanukah and the Jewish/Greek Conflict" (David Dov Publications, 2005, Chapter 24) by Rabbi Pinchas Stolper
Part one was about "The Effects of the Greek Confrontation with the Jewish People", part two was about "How Torah Forgetfulness Caused the Renaissance of Torah."
Part three:
What follows is a brief, abstract and complex description, explanation and analysis of an ongoing intellectual debate relevant at all times about the differences that separate the secular sciences from Torah knowledge and why science and Torah can never be equal domains.
1. In the introduction to his "Book of Wars" the RAMBAN (Rav Moshe ben Nachman, known as Nachmanides, 1194–1270) writes: "everyone who is a student of Torah wisdom knows that in Torah wisdom there is no irrefutable evidence, such as as exists in mathematics or astronomy." We will proceed with an explanation of the depth and implications of this statement, namely, that Torah wisdom does not participate in the world of secular wisdom and scientific evidence.
2. The Torah tradition does not speak in feeble terms that require apologies that can be rationalized due to the absence of clear exposition and the necessity for "irrefutable evidence" that is claimed by secular researchers of, for example, physics, chemistry, mathematics, engineering. On the contrary, this is an indication of the magnificent advantage`, the forwardness and honesty of the Torah intellectual heritage which lies in contrast to the scientific method's "irrefutable evidence" locked into and restrained by the limitations of the material world.
3. One needs to follow the logic of the unique distinguishing qualities that separate the Covenant of Noah and the Covenant of Abraham. The Noahide Covenant is distinguished by the precision, exactness and limitations of a particular science or philosophy while Torah wisdom is identified with Abraham and his progeny.
4. The Noahide Covenant is exclusively concerned with the maintenance of the physical world. The subject matter of this covenant is the scientific understanding of available physical phenomena; through which we analyze its many aspects with the power of the human intellect. (Science does not deal with ideals, values and ultimate transient purpose, it has nothing to contribute in this area.)
The Covenant of Abraham is not focused on the present world alone — its agenda is the transformation of this world, the creation of new realities. In light of this, even the scientific knowledge that relates to this covenant is not only a question of research into the physical world as we see it, but the study of the methods, approaches, and instrumentalities that will enable us to create a new world, the new reality that will reveal itself and become manifest as we approach the End of Days (Acharit HaYamim).
5. Here we confront the essence of the limitations of the "irrefutable evidence" of the scientific method. The "irrefutable evidence" of every branch of science is extracted from the limited materials each science investigates and studies. Each science operates within the rules of its own unique reality. Each draws its substance from its specific terms of reference from which it derives the principles, laws, rules and the "irrefutable evidence" it requires in order to promote its development. The above applies to any science which studies a reality accessible to man.
6. In contradistinction, the world of Torah knowledge carries within it the seeds of the new ultimate reality, it contains the potential to transform mankind, by enabling mankind to achieve its full potential within the context of Divinely set goals. Torah knowledge is therefore divorced from the scientific method (which is constantly changing, critiquing and revising itself) and which seeks to create "irrefutable evidence" (which is always subject to change). The only challenge in which Torah wisdom is involved so far as "irrefutable evidence" is concerned with what is concealed in the future reality called the End of Days. For this reason Torah wisdom must remain separate and distinct from the secular scientific approach and the world of the scientific method and "irrefutable evidence".
7. The absence of "irrefutable scientific proof" in and about Torah wisdom bespeaks its pride and glory. For were Torah wisdom to become one of the subjects studied by the scientific establishment, Torah wisdom would become the subject of current scientific inquiry, instead of being a wisdom that creates a new ultimate reality. Turning Torah wisdom into a scientific instrument for research on the present world would be self-contradictory. Just as as the "badge" of the Resurrection of the Dead (Techiyas HaMeisim), meaning eternal life and ultimate reality, could not possibly be the rainbow, it is not conceivable that the Jewish People of the Torah would transform their Houses of Torah Study and Inquiry (meaning the Batei Medrash/schools of Torah study and Yeshivas) into secular research institutes for current scientific fads and facts.
8. The Hanukkah Lights (of the Menorah) were created to mark the salvation of the Jewish People from the Darkness of the Greek Exile/Kingdom which is unique in that it demanded the exile of, not merely the Jewish People, but of the Jews' Torah knowledge among other "subjects" of scholarships, wishing to make Torah study no different than any other sphere of secular academic, scientific studies, philosophy and wisdom. There are a number of aspects to this: One key aspect is the incessant pressure of the secular wisdoms on the wisdom of Torah through the temerity of the constant pushing for an "alliance" of Torah with "irrefutable evidence" and the scientific method.
9. The way for the Jewish People of the Torah to avoid being trampled by the incessant pressure of the secular wisdoms against them is in the living recognition that the Jews' Torah wisdom, primarily as both in the Written Torah and Oral Torah (Torah Shebichtav & Torah Shebe'al Peh) is NOT the product of any contemporary reality, but the source of its power of renewal, the source of the Torah to create the new world. It is only this recognition that allows one to grasp the absence of "irrefutable truth" in Torah scholarship. This recognition leads to the recognition that Torah wisdom is a source-wisdom, its concepts are the source of truth and reality in and of themselves and that they are not a "secondary source"! Torah is irrefutably provable but from a much different and original source.
10. The Hanukkah Lights are those that are abundantly overflowing with the light of salvation from, and overcoming, the "intellectual exile" of Greece and Greek (Hellenistic) culture and philosophy. The light of this salvation accomplishes its purpose only through its unique ability to shine into the human soul (Neshama) with the quality of the original source of "in and of itself" which is God who commanded "Let there be light, and there was light" (וַיֹּאמֶר אֱלֹהִים, יְהִי אוֹר; וַיְהִי-אוֹר) Genesis 1:3, and as it says in Psalms: "It is in Your Light that light can be seen" (בְּאוֹרְךָ, נִרְאֶה-אוֹר) Psalms 36:9, meaning that "It is only through God's Light (namely the Torah) that we are able to see Light [Enlightenment]"!
Based on excerpts from Pachad Yitzchok (Chanukah 9) by Rav Yitzchok Hutner (1906–1980) and adapted by Rabbi Pinchas Stolper (1931–2022), presented and adapted by Rabbi Yitschak Rudomin.
Rabbi Yitschak Rudominwas born to Holocaust survivor parents in Israel, grew up in South Africa, and lives in Brooklyn, NY. He is an alumnus of Yeshiva Rabbi Chaim Berlin and of Teachers College–Columbia University. He heads the Jewish Professionals Institute dedicated to Jewish Adult Education and Outreach – Kiruv Rechokim. He was the Director of the Belzer Chasidim's Sinai Heritage Center of Manhattan 1988–1995, a Trustee of AJOP 1994–1997 and founder of American Friends of South African Jewish Education 1995–2015. From 2017–2024 he was a docent and tour guide at The Museum of Jewish Heritage – A Living Memorial to the Holocaust in Downtown Manhattan, New York.He is the author of The Second World War and Jewish Education in America: The Fall and Rise of Orthodoxy. Contact Rabbi Yitschak Rudomin at [email protected]