Articles of Faith: Traditional Jewish Belief in the Internet Era (Kodesh Press, 2024) by Rabbi Gil Student
Reviewed by Rabbi Reuven Chaim
Klein (Rachack Review)
In an era where ideological
polarization often drowns out thoughtful discourse, Rabbi Gil Student’s Articles
of Faith emerges as a beacon of intellectual integrity and nuanced
traditionalism. This meticulously curated collection of essays, building on
ideas discussed on his widely-read blog Torah Musings (formerly Hirhurim),
does far more than merely rehash well-trodden arguments — it engages with
contemporary Jewish dilemmas in a manner that is at once deeply-rooted in
classical sources and refreshingly-independent of partisan dogma.
One of the most striking features
of Rabbi Student’s work is his refusal to be pigeonholed into any simplistic
ideological category. While some might lazily attempt to categorize him as
"Modern Orthodox" or "right-wing," such labels fail to
capture the depth and independence of his thought. Perhaps the most fitting
descriptor, though still imperfect, would be a "right-wing Modern Orthodox
machmir," a label that befits a thinker who takes mesorah
(“Jewish Tradition”) and halacha (“Jewish Law”) with the utmost
seriousness, while still remaining unafraid to critique prevailing assumptions,
even those held by the more stringent sectors of Orthodoxy. Or perhaps we ought to rehabilitate the
moniker “Centrist Orthodoxy” for this author’s forceful rejection of Open
Orthodoxy and the now-defunct Edah organization that sat on the left fringes of
Orthodoxy. On the other hand, many people accept Gil Student the person as “open-minded
Yeshivish” and would laugh at the suggestion that he is in any way modern. In
fact, the Yeshiva communities of Chaim Berlin and Chofetz Chaim accept him as
one of their own. Perhaps then the point is not that the author does not fit
into any box, but that he fits into multiple boxes.
The author’s intellectual
independence is evident in his willingness to challenge mainstream
Ultra-Orthodox positions when he believes them to be misguided. His robust
defense of Rabbi Natan Slifkin during the so-called "Slifkin Affair"
— even going so far as to distribute Slifkin’s works through his Yashar Books
imprint — demonstrates Rabbi Student’s commitment to truth over tribal loyalty.
Similarly, his critique of the 2012 anti-internet asifah (rabbinic
gathering) reveals a thinker who understands that rabbinic bans are not the
solution to the challenges of technology. History, of course, has vindicated
his stance, as the internet has become an indispensable tool for Torah study
and communal connectivity despite earlier fears.
A recurring theme in Articles
of Faith is the delicate balance between upholding rabbinic authority while
acknowledging the realities of a post-modern, digitally-saturated world.
Several essays grapple with this tension, offering nuanced perspectives on how
traditional Jewish leadership can retain its stature in an age where
information (and cynicism) is readily accessible. One particularly compelling
essay touts the indispensable role of the "local rabbi" as opposed to
the growing trend of turning to great rabbis from outside the community for
guidance about communal affairs. Another penetrating discussion dissects the
limitations of AI (“artificial intelligence”) in psak (“halachic
decision-making”), demonstrating that while technology can serve as a useful
tool, it can never replicate the holistic judgment of a trained posek.
As the author makes clear, no man-made algorithm or computer program can
replace the human intuition, empathy, and da’as Torah (Torah-guided
wisdom) of a flesh-and-blood spiritual guide.
Besides the struggles with
technology, other contemporary issues discussed in the book at great length
include feminism, with a full chapter on the mechitzah controversy and
another full chapter on women’s rabbinic ordination. In both of these chapters,
the author takes a fairly traditionalist approach, buttressed with relevant
sources. Yet, the essay on women’s rabbinic ordination further exemplifies
Rabbi Student’s nuanced traditionalism. While he unequivocally rejects the
innovation of female rabbis within Orthodoxy, his reasoning extends beyond
reflexive conservatism and simple yielding to rabbinic fiat. Instead, he
essentially argues that the rupture in communal norms that would result from
ordaining women would inevitably lead to fragmentation and undermine the very
unity that holds the various factions of Orthodoxy together. This conclusion
does not reflect mere reactionism, but is a carefully considered stance
grounded in both halachic precedent and sociological realism.
One of the most intellectually
stimulating sections of this book engages with the parameters of acceptable
Jewish belief. Rabbi Student respectfully but firmly pushes back against
Professor Marc B. Shapiro’s The Limits of Orthodox Theology, which
suggests that historical Jewish thought was far more theologically diverse than
contemporary Orthodoxy admits. Rabbi Student argues that the contours of
acceptable Jewish belief are not as porous as Shapiro presents them because the
rabbis of any given generation have the authority to concretize any principle
of belief that they feel necessary in defining who is considered a heretic
(especially because of the practical Halachic ramifications of that status).
Thus, even though the author admits that some legitimate Jewish authorities in
earlier times did not accept all of Maimonides 13 principles as popularly
formulated or some aspects of those principles, the later rabbinic consensus
has the authority to crystallize the boundaries of belief and decide what is
considered beyond the pale.
This discussion is not merely
academic; it speaks to a broader struggle within contemporary Orthodoxy: how to
maintain fidelity to tradition while engaging with a world that often views
religious dogma with skepticism. Rabbi Student’s answer is neither wholesale
rejection of modernity nor uncritical assimilation but a thoughtful synthesis —
one that demands intellectual honesty without sacrificing halachic and
hashkafic integrity. Under that rubric,
this book does not shy away from some of the most contentious debates in
today’s Orthodox world:
- · Biblical Criticism & the Oral Torah: Rabbi Student provides a robust defense of the traditional understanding of Torah min HaShamayim (divine origin of Scripture) while engaging — without outright dismissing — the challenges posed by academic scholarship.
- · Science and Torah: Revisiting the Slifkin-Meiselman debate, he argues for a model of reconciliation that neither ignores scientific discovery nor compromises fundamental tenets of faith.
- · The Abrahamic Family’s Observance: He offers a compelling case for the traditional view that the Patriarchs kept the Torah, countering those who mock this view as rejecting a legitimate rabbinic tradition.
- · Citing Non-Orthodox Scholars: In a particularly nuanced discussion, he delineates when and how it may be appropriate to engage with scholarship from outside Orthodox circles without legitimizing theological and antinomian deviations.
- · Other essays are dedicated to the question of how contemporary Religious Zionism can fit between secular Zionism and Haredi anti-Zionism, and the age-old question of when one is obligated to forgive even the worst sinners (like terrorists).
Rabbi Student’s admiration for
the late Rabbi Jonathan Sacks zt"l is evident in his thoughtful treatment
of Rabbi Sacks’ universalist vision. He defends Rabbi Sacks’ assertion that God
speaks to other nations through their own religious traditions — not by
endorsing those traditions as halachically valid, but by recognizing their role
in steering humanity toward ethical monotheism. In doing so, Rabbi student
focuses on certain positive aspects of those religions as paving the way
towards a global ethical monotheism and weaning the world away from paganism,
even if not jumping to those end-goals immediately. Another essay tackles Rabbi
Sacks’ controversial interpretation of "loving the stranger,"
demonstrating that even classical sources extend this concept beyond the
technical definitions of ger toshav or ger tzedek.
Throughout the book, Rabbi
Student’s analysis is firmly grounded in a mastery of both classical halachic
literature and contemporary scholarly discourse, allowing him to navigate
complex issues with both authority and nuance. Time and again, he returns to
fundamental questions that lie at the heart of Orthodox engagement with
modernity: What is the boundary between aggadah and
binding halacha? How do we reconcile the Chasam Sofer’s
famous injunction chadash assur min ha-Torah ("innovation is
forbidden by the Torah") with the undeniable reality that Jewish practice
has always evolved in response to changing circumstances? His treatment of
these tensions avoids oversimplification, acknowledging that while the mesorah
must be preserved, not all adaptations constitute unacceptable breaches.
This careful balancing act
culminates in his final chapter, where he offers a pragmatic approach to
religious decision-making: rather than expecting every individual to
independently weigh halachic controversies — or, conversely, demanding blind
conformity to a single authority — he advises readers to seek out a rabbi whose
approach resonates with them intellectually and spiritually, and to follow that
guidance consistently. Crucially, he argues that as long as one remains
anchored in authentic tradition and submits to rabbinic authority (rather than
cherry-picking opinions to suit personal preferences), then the specific path
one takes on disputed matters is of secondary importance. This theme, though
not always stated explicitly, undergirds the entire book: fidelity to the
halachic process matters more than rigid uniformity in outcome.
Perhaps the book’s most pressing,
over-arching concern is how to sustain religious conviction and rabbinic
authority in a post-modern world saturated with skepticism and unfiltered
information. Rabbi Student recognizes that the internet’s democratization of
knowledge and erosion of traditional hierarchies poses a unique existential
challenge to communal norms. Yet, as noted earlier, he resolutely opposes
reactionary solutions like sweeping bans on technology, arguing persuasively
(and prophetically) that such measures are both impractical and
counterproductive. Instead, he advocates for a more sustainable approach:
deepening one’s study of mussar and ethical self-refinement to
cultivate an internal compass that resists the pitfalls of the digital age. In
his view, the antidote to modernity’s chaos is not retreat but resilience — forging
individuals whose commitment to Torah values is so deeply internalized that
external temptations lose their power.
Rabbi Gil Student is no armchair
theorist. An ordained Yeshiva University graduate, an active member of the
Rabbinical Council of America (RCA), and a prominent figure in the Rabbinical
Alliance of America/Igud HaRabbonim, his insights are informed by
decades of communal leadership. In addition to dedicating himself to Torah
scholarship and publishing (including editorial roles at the Orthodox Union),
he has long worked in the finance industry — a background that perhaps
contributes to his pragmatic, analytically rigorous approach.
As a longtime reader of Rabbi
Student’s writings — dating back to his early, anonymous blogging days — I can
attest to the enduring relevance of these essays. Even before they were printed
in this collection, I read many of these essays multiple times. (Full
disclosure: One essay in this volume was originally penned in response to
something I myself wrote.)
In summation, Articles of
Faith is more than just a compilation of essays. In some ways, it is a
meaningful manifesto for thoughtful, principled traditionalism in an age of
upheaval. Rabbi Student’s voice is one of rare clarity: deeply committed to halacha
and mesorah, yet unafraid to engage with complexity. For anyone
grappling with the intersection of tradition and modernity, this book is not
merely recommended — it is required reading.