Jewish Law vs. Jewish Philosophy: Who Defines the Authentic Jewish Outlook?

The framework of Jewish law (halacha) is well-established in the Shulchan Aruch and in countless halachic responsa written across the generations. Through halacha, it is relatively simple to determine whether an action aligns with Jewish law or not. For example, when a Jew approaches the mitzvah of Shabbat, every detail is clearly spelled out. A sincere Jew who wants to honor Shabbat will not claim that for him, “delighting in Shabbat” means playing records on a turntable. The definition of “oneg Shabbat” is already set by halacha, not by personal preference or emotional inclination.

In contrast, the realm of Jewish thought and philosophy (hashkafa) is far less defined and no clear framework was ever canonized. Yet this does not mean that Jewish philosophy is a free-for-all, open to any idea or opinion. Judaism does have a philosophy of unique concepts and values tied to our faith and tradition. The difference is that unlike halacha, these values are not codified into one universally binding framework.

This raises an important question: who is authorized to define Jewish outlook?

I would personally describe Jewish philosophy as a value system that takes shape through the ongoing observance of Torah and mitzvot. Human values everywhere evolve through learning and life experience. Similarly, Jewish values emerge from the lives of Jews who are deeply immersed in Torah study and observance. A Jew who roots himself in Torah practice, devotes his energy to understanding its inner wisdom, and invests himself in uncovering its depth is capable of grasping authentic Jewish thought. Such a person can help shape what we call the “Torah worldview.”

On the other hand, it is almost absurd for someone with no serious grounding in Torah study to claim the ability to articulate “the Jewish outlook.” At the same time, even a learned scholar who spends significant time immersed in secular ideas may find his worldview subtly influenced by them. Only someone whose primary pursuit is Torah study can be expected to offer a purely Torah-based perspective. Just as in matters of halacha we consult Torah giants who live within the four cubits of Jewish law, so too, in matters of outlook and philosophy, we should turn to those whose entire worldview is steeped in Torah values.

This is especially crucial for students and academics, as much of their time is devoted to secular studies, their understanding of Jewish philosophy should not rely solely on personal interpretation. Instead, they should seek guidance from Torah sages — both contemporary authorities and those who left behind a vast treasury of writings and teachings. These works can serve as a compass for anyone who seeks an authentic Jewish outlook.

Engaging with this literature requires preparation. Rabbi Shimon Romm, a respected rabbi and educator, explained this through a parable: Imagine a music lover attending a violin concert. He may enjoy the performance, recognize mistakes, and even write a thoughtful review, and yet none of this makes him a violinist. Only if he himself trains and practices will he know how to truly play. The same is true for Torah study. Reading essays or attending lectures, while valuable, does not make someone a Torah scholar. Only by engaging directly, with effort and depth, in the study of Torah can one truly grasp the heart of Jewish philosophy — learning how to connect ideas, compare sources, and uncover deeper meaning.