How is a Jewish Worldview Formed?

While the halakha is currently accepted as a fixed and clear framework, found in the Shulchan Aruch with all its commentaries and numerous halakhic responses written around it, the area of Jewish thought lacks such fixed and clear patterns. According to halakha, we can easily determine if an action complies with the law or not. When a Jewish person approaches a mitzvah, all the details of its performance are well clarified within the Jewish legal framework. A dedicated Jew wishing to observe and delight in Shabbat will not claim that, in his opinion, the joy of Shabbat lies in playing the phonograph and listening to records, as the mitzvah is already defined by halakha and is not subject to individual desire or emotions.

In contrast, in the realm of Jewish thought, no fixed patterns or clear framework have been established. However, one must not view the Jewish perspective and philosophy as an open ground for any opinion that might appear to be able to be adopted within Judaism. Clearly, there exists Jewish philosophy, and there is no doubt that there are unique beliefs important to our faith and religion, though they are not as fixed as halakha is. How, then, can we clarify and refine a question or issue of perspective, or, more precisely, who is authorized to determine what Jewish philosophy is? I would personally define Jewish philosophy as a system of values formed through the fulfillment of Torah commandments and practices. The values of individuals are created and developed through their learning and experiences. Jewish values are also determined by Jews whose occupation is in Torah and whose behavioral experiments are based on its observance. A Jew deeply rooted in Torah and its mitzvot, who dedicates his best strength and energy to delve into and understand its mysteries, will be able with suitable spiritual inputs to reach the depth of the Torah's thought process and be capable of defining the way of the Torah.

Conversely, it is ridiculous for a person who has not read or learned and claims to express the Jewish perspective independently. At the same time, it is clear that the longer a scholar spends time in non-Torah pursuits, his perspectives will be influenced by secular values. Only someone entirely dedicated to Torah can be expected to have a pure Torah perspective. Therefore, just as in matters of halakha we turn to a Torah scholar who resides within the domain of halakha, so too in matters of perspective must we consult only with someone whose perspective is based on Torah values. Especially students who devote a significant portion of their time to secular studies would do well to turn to Torah giants when they wish to understand Jewish values and approaches, and this turn can be to those greats living with us today, as well as to those who left behind a rich and extensive literature.

However, using this literature also requires preparation. Rabbi Shimon Ram Shlita of Yeshiva University used to explain this with a metaphor of a music enthusiast listening to a violin concert, who could appreciate the music, discern mistakes, and even write a critique article. However, listening does not teach him how to play the violin, only by practicing himself would he know how to play it. Similarly with Torah study. Reading articles and listening to lectures does not make one a scholar, only when he delves deeply into Torah study himself will he know how to grasp the depth of Jewish perspective, and understand how to compare one thing to another and so forth.