Torah In Its Proper Place
Rabbi Moshe Sherer, z"l

Torah In Its Proper Place

by Rabbi Moshe Sherer, z"l

There is a common notion that Torah leaders "have no business involving themselves in political issues" -- in the affairs, in other words, of the Jewish people. It first appeared among the maskilim, the "enlightened" of over a century ago, who, rather than show Judaism's authorities the door altogether, assigned them "their place" -- the "four ells of the study-hall". Rabbis, they said, need to study matters of Jewish law, make sermons, arbitrate personal disputes and the like. Issues that pertain to the Jews as a people and the Jewish future, they maintained, are best left to politicians and social activists.

As it happens, though, the idea of relegating the Jewish people's spiritual leadership to "the study-hall" is an entirely alien philosophical planting in the Jewish vineyard, a concept so foreign to Judaism it is difficult to imagine how it managed to spread from the Gentile world into the minds of even some Torah-observant Jews.

In the non-Jewish world, the approach may be understandable. Religion there is a mere expression of spirit and culture, and hence has "its place". In the Jewish world, though, Torah is everything, and encompasses not only the life of the Jewish individual but that of the nation as well.

It is not for naught that the authentic guides of the Jewish people are characterized as "the eyes of the nation" (Shir Hashirim Rabbah, 1). Even the wisest men are subject to short-sightedness -- indeed blinded entirely at times -- by their personal interests and human weaknesses. True Torah leaders, though, paragons of holiness, are able to transcend all worldly concerns. Their Torah speaks from within them and we are therefore are able to benefit from their advice, guidance and wisdom.

The concept of "daas Torah" is firmly rooted in the recognition that Hashem "looked into the Torah and created the universe" (Beraishis Rabbah, 1:1). The Torah provides history's agenda, past, present and future, and encompasses the world's every secret. Those who have merited to acquire Torah thus possess the best credentials for effectively addressing the world's problems.

And those who doubt the Torah-leader's ability to "understand politics" thereby redefine the very meaning of Judaism.

Having received my education in yeshivos and in Agudath Israel, I was nurtured on trust in Torah-scholars. My years of involvement with the United States government, though, have strengthened that belief even more.

One small episode:

In the summer of 1962, I received an unexpected invitation from President John F. Kennedy; he had summoned a number of Jewish organizational leaders to the White House because of angry Jewish reaction to the passage of an anti-Israel motion in the United Nations.

I immediately telephoned Rav Aharon Kotler, zt"l, who was not in New York at the time, to gain his advice. In the hour-long conversation that ensued, I was somewhat taken aback when Rav Aharon not only expertly assessed the political situation and advised me what to say and how to say it, but provided responses to all the points he assured me the President would put forth about Israel's security.

I had anticipated the need to describe the intricacies of the political situation to the Rosh HaYeshiva. Here, though, this holy man who had never opened an issue of the New York Times, had revealed an astonishing familiarity with detailed political and military issues affecting the Mideast!

My astonishment intensified when, at the White House meeting, I presented the reasoning that Rav Aharon had delineated and it not only became the focus of the entire discussion, but clearly commanded the President's attention.

As I returned from Washington, I pondered the absurdity of the claim that professional politicians have a monopoly on political acumen. Quite the contrary, I realized, was true: purity of spirit and Torah-expertise bestow the deepest understanding, even in the realm of "politics".

In an age of spiritual chaos like ours, a time when Jews must grope their way through the moral morass of a spirituality ailing world, we are charged more than ever with the task of strengthening our appreciation of the idea of daas Torah.

It is our responsibility to remind ourselves and others of the fact that our gedolim are the foremost experts not only in matters of Jewish law, but in social and political issues as well.

May the light of their Torah continue to guide us along the road leading us to the time of Moshiach.

(Iyar, 5742/1982)