“The history of philosophy is more the history of a sharply inquisitive cast of mind than the history of a sharply defined discipline. The traditional image of it as a sort of meditative science of pure thought, strangely cut off from other subjects, is largely a trick of the historical light.” (Anthony Gottlieb; “The Dream of Reason”)

The French novelist, Michel Houllebecq, in his dialogues with Bernard Henri Levy reports that he has “given up classifying it (philosophy) alongside rational certainty and placed it next to interpretations and narratives.”

I spend quite a bit of time teaching Hashkafa, Jewish philosophy, and its application to prayer, mitzvot, relationships, and even current events. I offer my lessons authoritatively, quoting primary sources, and basing major decisions on sharply defined principles. Have I fallen into what Gottlieb describes as “a trick of historical light”? Can I really claim rational certainty? Is Houllebecq correct that philosophy is either “rational certainty,” or “interpretation and narrative”? Must it be one or the other?

Yitro, Moshe’s father-in-law, spoke with certainty when he said, “Now I know that God is greater than all powers,” and when he stepped forward to suggest a legal system for Israel. Yet, Rashi describes his certainty as a result of his personal narrative: “Yitro explored numerous religions before he came to Israel.”

His convictions began as interpretation and narrative, evolved into rational certainty, and then, he stepped away.

The Ten Statements begin with narrative, “I am God, your Lord, Who took you out of Egypt;” a narrative that introduces absolute truth. The Children of Israel began their journey as actors in a narrative, “Sippur Yetziat Mitzraim,” the story of leaving Egypt, and moved on to the certainty of Sinai, and then, they stepped away. Ours is a long narrative of “Ratzo vaShav,” moving with certainty closer to God, and then pulling back.

The laws of Pesach Sheini, the Second Pesach, are presented only after the law was sought as part of the narrative of people desperate for the chance to make up for a lost opportunity. God waited for us to begin the narrative before He taught these laws to Moshe.

For me, Torah is the certainty, and prayer, the narrative. The two feed each other; prayer offers an opportunity to apply truth to our lives, and Torah guides the narrative. It is not one or the other; it is both.

This week’s portion that ends with Moshe’s prayer in a narrative, begins with a law that guides the narrative: Aaron is granted the Mitzvah of the Menorah, hinting, according to the Ramban, to the Chanukah dedication of the Beit Hamikdash.

The description of the Ark’s movements is a description of the law applying to the narrative as it moves forward.

The people who stopped believing in the forward movement of the narrative and began to pine for what they once had in Egypt, lost their connection to the Ark as Law/Certainty and their role in the narrative.

The Torah is absolute. Yet, it applies to every step of the narrative, our story, our lives, our moments, our accomplishments and failures. Halachah is the application of the certainty of Torah to the narrative of life.

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Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.