The life of halakhah , Weinberg argued, should ideally flow out naturally from the wellsprings of our core personality. This core assumption led Weinberg to the radical conclusion that no person observed a mitzvah in precisely the same fashion as another.
Yet, upon closer inspection, each religious act bears the unique hue of the individual. Each halakhic act thus acquired a distinctively personal dimension. No two people experienced shaking the lulav or donning tefilin in identical fashion. Every single Jewish community and every single Jewish individual lives the very same mitzvoth in a peculiar way, which reflect his own particular beliefs and his unique mentality… every single generation and every single community was compelled to inject religious practice with a new power, a new spiritual quality and a new life-force.
Weinberg believed that previous generations of Jewish thinkers had struggled to successfully achieve this personal connection to Judaism. Indeed, Weinberg utilised this theory to explain why specific movements within Jewish history flourished during particular periods.
The drier intellectual disposition of Lithuanian Jewry, on the other hand, proved more fertile for the flourishing of the somewhat more intense Musar movement during the 19th Century. These distinct movements took part in the same halakhic system and yet experienced that very same life in a distinct manner in tune with their own special sensibilities. The core dilemma facing Jewry in the twentieth Century, Weinberg argued, was that this utopic harmony between personal religious feeling and overt practice had yet to occur.
In short, the life of the modern Jew had become fragmented. In our days this personal religious impulse has been lost. Weinberg was not the only modern figure to encourage authentic inner experience of Judaism. Simchah Bunim of Przysucha , the early Hasidic master, and R. Joseph Soloveitchik , who incidentally studied under Weinberg in Berlin, also promoted a Judaism which blended personal feeling with objective halakhic observance. Weinberg felt that society succumbed to two extreme tendencies, either quashing the inner life of the individual under the hefty yoke of formal halakhah or completely moulding halakhah to the fit the subjective will of the individual.
The ideal, Weinberg believed, was to unite respect for this ancient tradition with an authentic youthful and creative vigour. The old and the new ought to merge elegantly in our practice of halakhah. For Weinberg, this notion had a very real practical application for contemporary Jewish education policy. Weinberg believed that Jewish education had focused too exclusively on pure halakhic legal analysis.
The vigorous and youthful world of Aggadah had sadly been ignored by the majority of yeshivot and schools. For Weinberg, Aggadah promoted a religious life of passion and intuition. Cognitive and problem solving: Can you find it? Where did it go? Does this circle fit in this triangle? Structured activity which is modeled to them, then they figure it out. Social and emotional feelings: sharing, friends, helping, role play, dance, feelings: I am sad, I am happy, I am angry , I am afraid.
Safety: scissors, fire, water, strangers, strange animals. Fire safety: fire drills, role playing.
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