Torah Umadda (; , "Torah and knowledge") is a worldview in Orthodox Judaism concerning the relationship between the secular world and Judaism, and in particular between secular knowledge and Jewish religious knowledge. The resultant mode of Orthodox Judaism is referred to as Centrist Orthodoxy.
History Torah Umadda is closely associated with Yeshiva University. The actual philosophy underlying the combination of Torah and secular wisdom at Yeshiva University was variously articulated, first by Bernard Revel, by his successors Samuel Belkin and Joseph Soloveitchik, and most recently, and formally, by Norman Lamm. Although its roots go back to 1886, it was only in 1946 that the University adopted "Torah Umadda" as its slogan. (In 2005, Yeshiva University president Richard Joel initiated a campaign to append the phrase "Bringing wisdom to life", as a "tag-line" to the university's motto.) Today, Yeshiva University publishes the Torah Umadda Journal which "explores the complex relationships between Torah, the humanities, and the natural and social sciences", as well as studies on related topics in the Library of Jewish Law and Ethics (with Ktav Publishing House).
The phrase itself is thought to originate with Jonathan Eybeschutz, who mentions "Torah u-Madda" in his Yaarot Devash in at least sixteen places. This use of "Madda" as "secular knowledge" is, however, recent. In Rabbinic literature, "secular knowledge" is usually referred to as chokhmah . The first book in Maimonides' compendium of Halakha, the Mishneh Torah, is entitled "Madda" - there, though, the term refers to knowledge of the fundamentals of Judaism. "In the first book I will include all the commandments that are principles of the law of Moses and that a man should know before all else, such as the Unity of God and the prohibitions related to idolatry. And I have called this book Sefer ha Madda the Book of Knowledge."
Torah and Madda is also compared to the doctrine of the Vilna Gaon as stated in Sefer Kol Hator, that the torah is incomplete without knowledge of the 7 wisdoms.Kol Hator sha'ar Be'er shevah part 2
Philosophy Torah and secular knowledge In the view of Torah Umadda, "Jewishness and Jewish faith ... and the universal concerns and preoccupations of humanity" are not "fundamentally inapposite"; Judaism and culture are, "in essence part of one continuum". Jewish knowledge and secular knowledge, Torah and Madda, do not, therefore, require "substantive reconciliation";Norman Lamm, Torah Umadda pp. 142–43 in fact, the study of Torah with other knowledge results in a heightened and enriched Judaism. As articulated by Rabbi Norman Lamm:
Synthesis Although Torah Umadda regards science and religion as separate, where the "wisdom of the world" maintains its own significance, it nevertheless conceives of a synthesis between the two realms. In this understanding, "synthesis does not refer to a logical unity of the theories of science, democracy and Judaism"; rather, the idea of synthesis has a psychological and a sociological meaning. Here, the "individual has absorbed the attitudes characteristic of science, democracy and Jewish life and responds appropriately in diverse relations and contexts."
Given this conception, the realization of Torah Umadda may find "different legitimate expressions in each individual."Yuweb.addr.com In his book Lamm explores six separate models of Torah Umadda, including those presented by Maimonides, Samson Raphael Hirsch, and Abraham Isaac Kook. The philosophy recognizes the challenge this is likely to pose to its adherents, and posits a framework in which "the confrontation between Judaism and secular culture results in heightened creativity within Judaism."
Centrality of Torah Despite its acceptance of both Torah and secular knowledge and culture, Torah Umadda prioritizes a Torah outlook and Torah knowledge, and in its practice requires strict adherence to Halakha (Jewish law). Torah Umadda 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."
In the words of Rabbi Lamm, "Torah Umadda does not imply ... coequality. Torah remains the unchallenged and preeminent center." It is noted that "Torah Umadda can only be viable if it imposes strict limits on freedom of thought in areas that may challenge fundamental Jewish beliefs." However, as regards observance of Jewish law, "Not a single fundamental of Judaism has been disturbed by us, we adhere to the same ikkarim (principles of faith), we are loyal to the same Torah, we strive for the same study of Torah and observance of mitzvot that our parents and grandparents before us cherished throughout the generations."Norman Lamm, Some Comments on Centrist Orthodoxy.
Other paradigms Another model of Torah Umadda,Rabbi Ronnie Ziegler: Introduction To The Philosophy of Rav Soloveitchik: The Need for ActionDr. David Shatz: Practical Endeavor and the Torah u-Madda Debate less emphasized in Modern Orthodox literature, de-stresses the intellectual role of Madda. Rather, to some degree, "the theories and methods of secular disciplines [can] be used to secure not intellectual ends, but practical ends in [daily life]." God's blessing to Adam and Eve "Fill the land and conquer it" (Genesis 1:28) is interpreted by Rav Soloveitchik (as well as Samson Raphael Hirsch and Isaac Breuer) as a positive mitzvah calling man to develop and improve God's world; this mitzvah of creative activity expresses the divine image in all branches of human culture. Thus, secular knowledge enables the religious Jew "to fulfill the biblical mandate of "Fill the land and conquer it" ... to carry out their responsibilities to others and, further, by increasing the modalities for improving human welfare, to expand the range of these responsibilities; and, finally, to fulfill the mandate of imitatio Dei." See further under and .
Centrist Orthodoxy Centrist Orthodoxy is the dominant mode of Modern Orthodox Judaism in the United States and the western world; it is also influential in the Modern Orthodox movement in Israel.
Characteristics Centrist Orthodoxy's weltanschauung (Hashkafa) is characterised by "education, moderation, and the centrality of the people of Israel." In general, differences between Centrist Orthodoxy and other Orthodox movements (both Haredi and Modern - e.g. Open Orthodoxy) result from the particular emphasis placed on each of these characteristics; see further discussion under Modern Orthodox Judaism.
Education
Madda entails "worldly involvement" in addition to its intellectual component - and places a high value on contribution to general society. Adherents of Centrist Orthodoxy are thus well represented, proportionately, in the professions and in academia - and to some extent in politics. Rav Hershel Schachter has said in interviews that "Dr. Shmuel Belkin, a past president of Yeshiva University, said that Torah Umadah is “a yeshiva with a cafeteria & a dormitory in one building.” You need a degree to make a parnassah. Dr. Belkin said that we give everything in one building, so you don’t have to travel to a city college. That’s what Torah Umadda is all about."https://jewishvues.com/articles/the-faithful-transmission-of-the-torah-shebeal-peh-an-exclusive-interview-with-rav-hershel-schachter-shlita-about-the-3-new-seforim-his-minhagim-fun-questions/https://www.yutorah.org/lectures/lecture.cfm/1185883 Members of Haredi communities, by contrast, will typically not undertake any post high school secular education (except for specific exceptions for livelihood purposes), and will, in general, minimize involvement with the secular.
Moderation For Centrist Orthodoxy, moderation "is the result neither of guile nor of indifference nor of prudence, it is a matter of sacred principle ... it is not the mindless application of the arithmetic mean... [rather] it is the earnest sober and intelligent assessment of each situation... [Thus], moderation issues from a broad weltanschauung rather than from tunnel vision." This moderation, "seeking what is allowed rather than forbidden", is manifest in three ways. Firstly, along with the Haredi community, the ideology demands adherence to the halakha; however it is not insistent that strictures (chumras) are normative, rather, these are a matter of personal choice (see 3.1 and 4.1 under Modern Orthodox Judaism). Secondly, relative to the Haredi community - but less so than in non-orthodox communities - women are starting to play a public role within the communityJewishsf.com (in roles other than strictly religious).Myjewishlearning.com Thirdly, the movement will engage with the broader Jewish community, as discussed below, and with the secular world, as opposed to the Haredi approach of minimizing such contact.
Centrality of the People of Israel All Orthodox ideologies place a high value on ahavat yisrael (love of ones fellow Jews) and all regard the Land of Israel as holy - and residence there as a mitzvah. However, for Centrist Orthodoxy, the "People of Israel", additionally, play a central role. The resulting difference, relative to other philosophies, manifests in two ways. Firstly, involvement with non-orthodox will extend beyond "outreach" - in which many Haredi organisations engage - to continued institutional relations and cooperation (despite the "deviationist violations of Torah and Halakha" of the non-orthodox). Secondly, Centrist Orthodoxy places a high national, as well as religious, significance on the State of Israel. Centrist Orthodox institutions and individuals are therefore Zionist in orientation, and rates of Aliyah (immigration to Israel) from this community are high relative to others; study in Israeli Hesder Yeshivot is also common. Thus, although Centrist Orthodoxy and Religious Zionism are not identical, they share many of the same values and many of the same adherents.
Institutions The institutions of American Centrist Orthodoxy include:
Yeshiva University and The Rabbi Isaac Elchanan Theological Seminary ("RIETS"), the main institution for the training and ordination of Orthodox congregational Rabbis in America. See also . The Rabbinical Council of America, the central body of Centrist Rabbis. Its "Beth Din of America", long headed by Rabbi Soloveitchik, is a respected source of Jewish legal decisions. The Orthodox Union ("OU"; Union of Orthodox Jewish Congregations of America) established in 1898, is largest union of American Orthodox congregations. Its activities include the administration and certification of kashrut; support for a broad range of religious educational institutions and projects; lobbying the American government on various issues of importance to religious Jews (and occasionally, on matters related to Israel). It also incorporates NCSY (National Conference of Synagogue Youth) which offers social, educational and outreach programming in hundreds of communities. Young Israel (The National Council of Young Israel) founded in 1912, serves as the national coordinating agency for nearly 150 Orthodox congregations; the goal of NCYI is "to broaden the appeal of the traditional community synagogue as the central address for Jewish communal life by providing educational, religious, social, spiritual and communal programming".
Relationship with Torah im Derech Eretz See also under Azriel Hildesheimer, Modern Orthodox Judaism and below.