The Yeshivat Har El approach to traditional yeshiva curriculum
Talmud – In-depth analysis (iyyun)
The Talmud shiur will simultaneously address the two crucial legs of Talmud study: the analytical and the technical. The conceptual analysis aided by the classic medieval commentaries will engaged the student’s heart and mind. We will not neglect the technical aspects of the study in order to foster the independence of our students.
Striking the correct balance between these two foci is an art and depends largely on the educational background of the student. We will be prepared to teach two different Talmud levels.
(1) Entry level which will focus on the analysis of the Talmud itself and technical skills.
(2) Advanced- analysis of Talmudic sugya using the classic medieval commentaries with less stress on the technical aspects.
Talmud – Survey (bekiyut)
There is no real shortcut to proficiency in the study of Talmud. The most effective way to master the language, syntax and structure of the gemarah is by studying the text itself and covering as much material as possible. The bekiyut program will stress skill acquisition. The tractate chosen for study of bekiyut will be the same one which will be studied in depth. This will provide the student with a sense of accomplishment and positive reinforcement for further Talmud study.
“Existential” Torah
In the post modern era where all authority is suspect, it is insufficient to base religious observance upon obedience alone. Morningseder will commence with the study of Hasidic teachings. This is designed to provide meaningful context for the activities of the rest of the day. We will study the powerful and transformative works of the Mei haShiloah, R. Zadok Hakohen of Lublin and the Sefat Emet. These masters teach that God is present in the human heart. The immediacy of the Divine in the human heart feeds a sense of urgency to facilitate its revelation through the study of Torah, prayer and fear of Heaven. The consciousness of radical Divine immanence provides an authentic traditional framework to absorb the far reaching changes in human society over the last two hundred years.
Maimondes- survey of Mishneh Torah
For many people the laws of the Torah remain shrouded in mystery. Even though they may be exposed to much halachic information, this information is not assimilated and understood. This is because often the proper context is lacking. The folders in which to file the information are absent. We will provide an overview of the entire Mishneh Torah in the course of one year.
Students will acquire for themselves a system of folders and files for the entire corpus of the Oral Law. This framework will demystify the Torah and set the stage for retention of information and deeper understanding of the Torah.
Chumash
Chumash is the basis of Jewish theology and ethics. We will teach chumash with the basic commentaries, especially the Ramban. The Ramban is a master of pshat, with close readings of the text he finds many profound theological and psychological insights.
Guide to the Perplexed
The Yeshiva will combine intellectual rigor and God-consciousness. This approach is embodied in Maimonides’ Guide to the Perplexed. Generally, mysticism has a complete disdain for the dry demands of logic and language. But, in his work, Maimonides starts from a place of cool Aristotelian rationalism, and follows a course of rigid reasoning about God’s perfection and about the nature of language. Eventually, he comes to the realization that language and logic do have their limits; that reality and religious experience do outstrip the descriptive powers of language; and that silent reverence of a God that cannot be described is the only appropriate attitude. This course will concentrate on these themes, and on Maimonides’ rationalization of the commandments. In his work, we will see an old-fashioned Aristotelianism that nevertheless reaches the same conclusions that Kant and Wittgenstein would later reach.
Hisdai Crescas, Or Hashem
In R. Crescas’ classic work, Or Hashem, we find radical applications of rationalistic philosophy that lead us to an extreme form of determinism, and a highly reduced notion of free-will. And yet, we also find a rebellion against his rationalistic predecessors; a courageous attempt to base Jewish thought on Moses instead of upon Aristotle; and his notion that God’s love is a much more fundamental notion than God’s knowledge. Where Maimonides conceives of an intellectual God who sits on high, engaged in self-contemplation; Crescas conceives of a God who showers his creation, not just the philosophical intelligencer, with love.
Challenges to Traditional Judaism
Monthly Seminar with Rabbi Dr.Nathan Lopes Cardozo
Together we will take non-Jewish intellectual sources of great influence and compare them to our texts and struggle with them and see where they oppose Judaism and where they actually enhance our understanding of Judaism. In addition, we will explore anti-religious texts and study them against the background of our sages and later thinkers and induce the students to try and see how we might respond to these challenges.
