Intensity, Integration and Talmud Torah
Understanding Aggada
Yeshivat Har Etzion
Shiur #13a:
Intensity, Integration and Talmud Torah
By Rav Yitzchak Blau
Rav asked a question of
Rabbi [Yehuda Ha-nasi]
Rabbi Chiya
said to Rav: "Child of great ones, did I not tell you that when Rabbi is
involved in one tractate, you should not ask him about another, lest it will be
difficult for him to focus on it?
If not for the fact that Rabbi is a great individual, he would have been
embarrassed for answering incorrectly."
(Shabbat
3a-b)
Rav Yitzchak Hutner
points out (Pachad Yitzchak, Shavuot 9) that the simple reading of this
gemara is that Rabbi Chiya refers to a difficulty that stems from a certain
shortcoming of the scholar in question.
This scholar cannot easily make the transition to different material
because he lacks complete mastery of all the tractates; had he been a truly
great scholar, the issue would be of no concern. Indeed, Rabbi Yehuda Ha-nasi's
excellence enables him to avoid this problem and answer a question from
afar.
Rav Hutner suggests that, on the contrary, Rabbi Chiya's issue actually
reflects the greatness of the scholar.
A great scholar is so immersed in the original topic that it is difficult
for him to tear his focus away from it and think clearly about something
else. Someone who can easily and
swiftly shift gears to another source may not have been thinking that deeply
about the first topic.
Rav Hutner contends that this idea reflects the fact that our personal
Torah study is modeled after the original Torah study, the giving of the Torah
at Sinai. A gemara (Shabbat 88a)
says that each dibbur from the Aseret Ha-dibberot filled the
entire world; if so, asks the gemara, how did the second dibbur find room
to enter? It is clear that this
gemara does not refer to physically taking up space. For Rav Hutner, the gemara utilizes the
image of a dibbur filling the world as a metaphor for a total focus on
the aspect of Torah being studied at a given moment. We emulate this intensity in our own
narrowing in on the text in front of us.
In our gemara, Rabbi's
greatness allows him to answer the question regardless. According to the conventional approach,
this works well, as Rabbi was above the shortcomings of the average
scholar. However, according to Rav
Hutner's idea that the inability to quickly change topics itself reflects a
positive intensity and focus, it seems that Rabbi lacks this intensity. Why then does the gemara state that
Rabbi's greatness would enable him to answer the question correctly?
My student Zev Stender made the following suggestion that, as Daniel
Vinick pointed out to me, appears in Rav Kook's Ein Aya (Shabbat
3a). Some unusual scholars are able
to integrate the many texts of Torah to the degree that the other topic does not
represent an invasion from an external source; instead, it represents a natural
continuation from the original source.
For such a scholar, there is no such thing as being asked a question from
an unrelated tractate, as all of Talmudic thought forms part of a coherent
whole.
This interpretation of Rav Kook points to a broader concept in Rav Kook's
thought. In other contexts (See
Orot Ha-kodesh 1, p. 49), Rav Kook distinguishes between the academic
specialists, who know one thing very well but lack breadth, and the polymath
scholars, who can integrate various disciplines into a coherent whole. There is no doubt that specialization
has enabled some impressive achievements in many fields, and especially in the
sciences. On the other hand, the
specialist often lacks the sweeping vision to realize how this particular piece
of information relates to a broader worldview.
Rav Kook says that the specialists "offer us dry kernels of matters,
which are, fundamentally, full of freshness and ultimate vision" (trans. by
Rabbi Shalom Carmy in The Torah u'Madda Journal, Volume 2). He counsels that we learn the individual
pieces of wisdom that these scholars offer but that we revitalize the
information by seeing it as part of a greater whole. Indeed, for Rabbi Kook, the truly great
are those thinkers who are able to weave the many branches of wisdom into a
grand tapestry.
This challenge, to achieve the depth and intensity spoken of by Rav
Hutner while still maintaining a larger vision, awaits all aspiring talmidei
chakhamim.
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