POPULARITY OF THE DAAS TORAH CONCEPT
I am always happy to receive a (very occasional and rare)
compliment, but I was completely bowled over when an ex-student called the
other day to ask a question. He had just returned from yeshiva and in his
latest and updated phraseology, asked what my ‘Daas Torah’ (Divinely inspired opinion)
was, regarding the issue of attending a pro-Israel rally during the Sefira
period.
Politics aside, I assured him that I certainly did not
posses Daas Torah. And added that (in my view) I doubted whether anyone in this
generation has the authority to unquestionably speak for G-d, or unreservedly
represent His Torah. This doesn’t mean that (outside of pure Halacha), great
scholars cannot hold views or opinions, it’s just that they need to remain
firmly within the confines of views, opinions, interpretations and postulations.
And not become binding, de-facto, on all the community (as would be the case
with a Halachic ruling).
Yet, within contemporary Judaism, many would be surprised to
discover just how widespread and popular the notion of Daas Torah actually is.
It is even used extensively in religious Israeli politics to sway voters one
way or another, with leaders claiming to be speaking with Daas Torah.[1]
The irony is that notwithstanding Yeridot HaDorot (the
gradual spiritual decline of generations since Sinai), Daas Torah is possibly
more popular today than ever before.
DIFFERENCE BETWEEN DAAS TORAH AND PSAK HALACHA
Technically, the expression Daas Torah refers to a scholar
having divine inspiration, NOT specifically in Halachic matters, but
particularly in affairs of the secular world, such as medicine, science and
politics[2].
And strangely enough, the less he was exposed to secular studies the more
‘expert’ he is considered to be because of his ‘piety’. Now he no longer
pronounces just on matters of Halacha, which should be his speciality, but he even advises on whether people should have operations, who should stand for
elections, and whether people should move from one city to another.
HISTORICAL EVOLUTION OF DAAS TORAH
We are led to believe that Daas Torah has always been the
pivot around which the entire Torah world turned. The popular ArtScroll series
on Tehillim says: “Many times the Sages describe natural phenomena with which
they could not possibly have had a personal acquaintance. The Talmud explains
their amazing knowledge with the verse, ‘The secret of Hashem is for...those
who fear Him (Sod Hashem Liyereiav).”[3]
Historically, however, this occurrence did not really take
place ‘many times’ as claimed. This type of event is only recorded three times
in the entire Talmud (and insignificantly at that). There are only three
instances where detailed knowledge of the physical was acquired through
supernatural means. And even on those three occasions, Daas Torah or (Sod
Hashem Liyereiav[4])
is only offered as an optional explanation among other more plausible
suggestions. Furthermore, no claim is ever made by the individual himself as to
acquiring his uncanny physical insights by supernatural means. All other
recorded insights of such a nature, in the Talmud, are made as a result of
study or physical observation with no claim of hidden access to Daas Torah.[5]
Following on these three recorded cases of possible divine
intervention in acquiring secular knowledge, the vague concept of Daas Torah
acquired more and more density in the post-Talmudic era through medieval times.
Some say the expression was used more as
a figure of speech, expressing gratitude to Hashem, rather than claiming to be
privy to divine knowledge. But it seems as if the ever developing Daas Torah
concept was generally understood to be real, literal, and it was gaining momentum.
This evolution reached a radical crescendo with the
emergence of the kabbalist Rabbi Shlomo Elyashiv[6]
(1841-1925) who applied the Daas Torah concept not just to the secular realm
but, unprecedentedly, to Halacha as well[7].
He also included in this category every single statement by the Sages[8],
and turned Daas Torah into a prerequisite and mandatory belief. This view has,
to a large extent, informed the opinion and belief of many today.
However, our generation has taken it a step forward by applying Daas
Torah, not just to the sages of the Talmud, and not just to Halacha, but even to some of our present
personalities. And unlike issues of Halacha which were traditionally always
predicated on sources and analysis, no reasoning or explanation is required
when it comes to modern day Daas Torah.
DEFENDING DAAS TORAH
In defence of modern day Daas Torah, the following extracts
may be of interest:
*R. Nisson Wolpin writes, “This exceptional capacity...
guides the gadol in dealing with problems that appear to be extra-halachic in
nature, appearing to belong to other disciplines, such as politics, sociology,
or psychology.”[9]
*In fact, ‘a rabbinic authority has greater latitude when
declaring Da’as Torah than when defining a halachic opinion’[10].
*Rabbi Alfred Cohen writes: “From time to time rabbinic
figures will make pronouncements about political agendas or personalities...a
person who spends his nights and days immersed in Torah wisdom eventually
becomes imbued with an almost intuitive grasp of what Hashem wants...Although
the role of Roshei Yeshiva, possessed of great Torah scholarship and often
personal charisma, may indeed be far more prominent nowadays than in the past,
it is hardly indicative of a new phenomenon.”[11]
*“Haredi Judaism espouses the belief that Jews...should seek
out the views of the prominent scholars of the generation...not just on matters
of Jewish law or matters of ‘religion’, but in every aspect of life, from
issues of health to secular politics.”[12]
These popular views, however, seem to fly in the face of
many traditional sources, like the post-Talmudic Gaonim, who warned against
following some of the medical advice offered in the Talmud; and those Rishonim
who said that some Sages were mistaken in their understanding of the natural
order.
POLITICAL EXPEDIENCY
But there is another factor that needs to be taken into
serious consideration as well, namely, that of relatively recent religious
history and politics. As a reaction to the Enlightenment movement, where
individual autonomy was fast becoming sacrosanct, the Chassidic movements, in a
valiant attempt at perpetuating the authority of their Rebbes, were keen to
adopt the Daas Torah concept. Chassidim and their rivals, the Mitnagdim, became
strange bedfellows in that they found common ground opposing the newly formed Haskalah,
Zionist, Moderate Orthodox and Mizrachi organisations. They merged together
forming a new movement, Agudas Yisrael. On the 19th of June 1914
Agudas Yisrael, in a signed manifesto, officially adopted two resolutions which
the Chassidim insisted upon before they would agree to join the organization;
1) The decrees of the Rabbinic leadership would be issued without the need to
justify or explain them, and 2) Rabbinic jurisdiction would go beyond issues of
Halacha and extend to worldly matters as well[13].
CONCLUDING THOUGHTS
If this last analysis is correct, and I believe it is, one
needs to think very carefully before subjecting oneself and family to decisions
based on the modern representation of Daas Torah, born, probably more out of
political expediency than authenticated tradition.
Perhaps the Kotzker Rebbe was pre-emptive to this danger,
when he explained the Mishna; ‘Asey Lecha Rav’ (Make for yourself a teacher) - not
meaning finding someone to subjugate yourself to - but rather to ‘make yourself’
into ‘the teacher’. And to be aware of the possibility that some may have
overstepped the traditional boundaries of rabbinic jurisdiction.
[1]
See Kotzk Blog 42, where a letter was circulated in Bnei Brak claiming that
according to Daas Torah, a certain individual should be voted in as mayor.
[2]
Interestingly enough, because of the principle of ‘Lo BaShamayim Hi’ (The Torah
is not in Heaven), Halacha has to be rationally and rigorously authenticated
and substantiated before it becomes acceptable. Not so when it comes to Daas
Torah which generally relates to worldly and non-Halachic affairs.
[3]
ArtScroll/Mesorah 1977 vol. 1 p.313
[4]
According to Avi Shafran, Director of Public Affairs for Agudas Yisrael; “The
phrase Da’at Torah may be a relatively new one...(but) Emunat Chachamim, or
‘trust in the judgement of the Torah-wise’, has been part and parcel of Jewish
tradition for millennia.”
[5]
For a detailed analysis of these three cases, see Sod Hashem Liyerayav by Rabbi
Natan Slifkin.
[6]
Not to be confused with R Shalom Eliashiv (1910-2012), whose father married R
Shlomo Eliashiv’s daughter, and changed his surname from Erener to Eliashiv to
enter British Palestine.
[7]
This application of Daas Torah to Halacha seems to be in conflict with the “Lo
Bashamayim Hi’ principal.
[8] Including
matters of scientific, medical and general secular nature.
[9]
The Torah Personality, p, 15.
[10] Rabbi
Yaakov Feitman, Daas Torah: Tapping the Source of Eternal Wisdom. 1995.
[11] Daat
Torah, Rabbi Alferd Cohen.
[12]
Rabbi Yaakov Feitman, see above.
[13]
See Kotzk Blog 41 for another example of a signed manifesto which also changed
the historic perspective.
UPDATE 31 AUGUST 2015
A recent Daas Torah ruling is compelling schools to accept children who have not been vaccinated against childhood diseases. The decree states that it is contrary to Halacha to prevent children from attending school, even if they hadn't been vaccinated. It was promulgated by leaders of Lakewood Yeshiva and distributed to boys and girls schools in that city.
It quotes Rabbi Chaim Kanievsky who forbids schools to turn away students who have not been vaccinated.
Rabbi Harry Maryles writes in Emes Ve-Emunah (Friday August 28 2015);
UPDATE 31 AUGUST 2015
A recent Daas Torah ruling is compelling schools to accept children who have not been vaccinated against childhood diseases. The decree states that it is contrary to Halacha to prevent children from attending school, even if they hadn't been vaccinated. It was promulgated by leaders of Lakewood Yeshiva and distributed to boys and girls schools in that city.
It quotes Rabbi Chaim Kanievsky who forbids schools to turn away students who have not been vaccinated.
Rabbi Harry Maryles writes in Emes Ve-Emunah (Friday August 28 2015);
"More importantly, those children that are not vaccinated run the risk of exposing other children to the diseases they are now more likely to contract. To the best of my knowledge vaccination are not 100% effective. They only improve the odds of not getting the disease. Which increases the risk for others getting it - even if they have been vaccinated. Which increases the chances of it spreading. The best way to reduce the odds of any child contracting one of those diseases is if everyone is vaccinated. The only exception I would make is if a child is known to be allergic to the vaccine – making his risk of danger greater if he is vaccinated than if he isn’t. Otherwise all children should be vaccinated."
"For me this is a no brainer. It is plain old fashioned common sense. The overwhelming benefits of vaccinations strongly argue in favor of requiring them for a child’s entry into a classroom full of other children."
"I truly do not understand what these Roshei Yeshiva are doing, other than going against vast majority of current medical advice on this issue.
As Rabbi Eliyahu Fink put it on Rabbi Bechoffer’s Facebook page,
Schools cannot deny enrollment to unvaccinated students. But schools may or even MUST deny enrollment to students with Internet at home / long hair / blue shirts. So to recap, parents who risk the physical health of an entire school are cool. Parents who are merely perceived as risking spiritual wellbeing of others are not cool."
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