Traditional Judaism and Rationalist Judaism

Overview: The general perspective of The Rational Believer and its focus on rationality, the target audience of this work, and who this work is not recommended for.

In contrast to many other works on Judaism, this work balances Jewish faith with a critical, open-minded, and rational perspective of Judaism and its beliefs. It is what many will call “rationalist Judaism.” While traditional Judaism focuses on simple faith (emunah p’shuta), a general rejection of much of science, and a simplistic view of Torah and Mesora (oral traditions), rationalist Judaism will question every premise and notion that traditional Judaism takes for granted. For example, rationalist Judaism will question why we believe in Torah, who wrote the Torah, the development of the Oral Law (torah shebeal peh) and will attempt to reconcile Torah with today’s advanced science.

Of course, I believe in questioning everything and bringing rational solutions to those issues. But this isn’t a journey for everyone to embark on. I don’t think it is a healthy approach for many people. For those who don’t naturally question their beliefs – there is no reason for them to be exposed to questions (and answers) on Judaism. I see no benefit in exposing these critical questions that Judaism has to someone who would have otherwise believed in Judaism with simple faith (emunah). In fact, not only is there no benefit – it may even be counter-productive. Some people may misunderstand a delicate concept or may think that the questions are stronger than the answers and will question their faith as a result. These questions, answers, challenges, and rational new approaches may be a tremendous challenge to one’s faith in Judaism.

This is why I do not recommend this work to people who would have otherwise had simple faith in Judaism. Some truths are better untold and this dangerous territory isn’t a journey for all to embark on. I know of the dangers first-hand but have ultimately been led to the conclusion that Judaism is true. But not everyone is bound to that same conclusion.

Why, then, have I dedicated so much time into researching these topics and writing about them? It is because not everyone is satisfied with the simple faith in Judaism. Many of us question, challenge, and seek solutions to the issues raised. For this segment of the population, it is important for there to be accessible material that is dedicated to those specific issues in Judaism. I also fear the possibility that in the near future many more religious Jews will be exposed to the questions that Judaism faces. This work was my personal journey as I questioned and challenged everything I was brought up with. I put them to writing in the hope to assist others who will take the same journey.

Yet while doing so, I still am faced with the uncomfortable reality, that these discussions aren’t for everybody to see. Rationalist Judaism shouldn’t be the future for religious Judaism and even those of us who questioned Judaism, should consider withholding these discussions with our children (unless they too have questions). The famed rabbinic commentator of the 12^th century, Ibn Ezra, is an example of this realization. He discovered a common misconception in traditional Judaism (see here) and wrote about it in his commentary. But he only did so cryptically and finished the sentence by saying “the wise shall remain silent [about this]” (v’hamaskil yadom). He recognized that the larger population are better protected from kefirah (heresy) by not being exposed to this realization of his. With the widespread questioning of Judaism nowadays, we can no longer hide from these questions. Yet we must still recognize that these discussions aren’t suited for the public Jewish community. There are many misconceptions in the traditional Orthodox community, but those are ultimately for the better, as they protect us from otherwise heretical thoughts and the possible rejection of Judaism.

In conclusion, while we do take the rationalist approach here – since, well, it is more rational – still, the public religious community, as a whole, shouldn’t be exposed to these questions, in my opinion. If they have no challenges in their religious faith, then there’s no reason to create confusion and problems. But for those who have challenges in emunah, I hope this work helps contribute to their intellectual journey.