Part I
During the feverish preparations to prevent damage from the Y2K Bug
-- the computer problem that demonstrates the extraordinary lack of
foresight of the most ingenious computer programmers -- the media
in general and the scientific magazines in particular devoted
extensive articles to reviewing the world's technological
developments over the past millennium and especially during the
last two centuries.
Progress in recent times leaped forward. Ordinary people have
difficulty keeping pace with the modern innovations. We are living
in a technically advanced world, a digitized, computerized,
programmed world. Things that people in previous generations would
not dare to imagine even in their wildest dreams are, surprisingly,
coming true.
The accelerated technological progress has made life easier, more
efficient, and faster. Distances and methods of doing things have
become shorter. When our grandfathers emigrated to foreign lands
they took boat trips lasting weeks and months, but their
grandchildren flying with jets can do the same in a few hours.
Entire archives of information are stored on a tiny thin disk. The
popular fax machine sends documents from one continent to another
in seconds. Microwave ovens prepare a whole meal in minutes;
contact can be made with people anywhere by means of beepers and
tiny cell phones.
Scientists claim this is only the beginning. Unbelievable
developments are expected in the rosy future. Newspaper articles
describe with excitement the latest innovation in the world of
computers and technology that in a few years will almost certainly
be considered old- fashioned. We will then view those articles as
we did the yellowed clippings heralding the invention of the
phonograph-record player.
This accelerated technological development awakens questions and
thoughts in young people. As Jews who, throughout history, have
believed in the Torah, we try to verify what is the daas
Torah about current events and the present world in which we
live. The author will point at three outlooks of gedolei
Torah concerning the topic of technology. These views do not
disagree, but rather complement each other.
R' Tzodok Hacohen of Lublin ztvk'l teaches
us that Hashem primarily sends an abundance of wisdom in olam
hazeh for Torah studies, for those toiling over the Torah. All
other wisdom derives its power from that Divine abundance intended
for Torah study. Greek wisdom was able to evolve only when the Oral
Torah evolved -- "Elokim made one opposite the other"
(Koheles 7:14).
Naturally Torah wisdom differs vastly from other knowledge: Torah
study is intended to help man reach spiritual levels and to come
closer to the Creator, whereas other knowledge aims to nurture the
material and to perfect earthly achievements. The root of all
knowledge however stems from the Divine abundance sent for Torah
study.
The Or Zoru'a LaTzaddik (6) writes: "The amount of wisdom
found among other nations is proportional to the abundance of
wisdom Hashem grants at this time to olam hazeh. By means of
this abundance bnei Yisroel gain the true aspect of the
Heavenly wealth of knowledge called Torah. `The reshoim walk
on every side' (Tehillim 12:9) -- far from the truth.
According to the exact measure of abundance of wisdom radiating
from Hashem at that time and in that generation, the nations too
receive their wisdom, and chachmei Yisroel say divrei
Torah. This process is strictly regulated.
"Egyptian scientific accomplishments are therefore different than
those of Greece just as the Written Torah is different from the
Oral Torah. All other erudition is in proportion to that of the
Torah. In a similar fashion, the scholarship of other nations
during the Talmudic period and of our present time is different.
This is true throughout history. Although this subject is profound
and should be treated at length, this is not the appropriate
place.
"Bilaam was the greatest chochom of the nations. `Another
novi like Moshe did not arise in Yisroel' (Devorim
34:10). Chazal (Bamidbar Rabbah 14:19) write that in Yisroel
such a novi did not arise but among the nations one did and
he was Bilaam. Just as Moshe was the source of all the Torah's
wisdom, Bilaam was the source of Egypt's wisdom.
"Egypt possessed all wisdom and knowledge that Hashem granted for
man to comprehend, but they lacked a zechus and it poisoned
them. They were wise in doing evil and were those `who call evil
good and good evil' (Yeshaya 5:20). The Torah warns man to
cling to everlasting life and not to sink into the temporal life of
olam hazeh. Non-Jews desire the opposite: to fulfill as much
as possible their desires and apparent attainments of olam
hazeh. They use their wisdom only to succeed in this world.
They consider mitzvos as aveiros and aveiros as
mitzvos. But Moshe and bnei Yisroel who lived in Egypt and
attained the wisdom Hashem had given them, used their wisdom to
please Hashem, and therefore they were granted the Torah."
In Likeutei Ma'amorim R' Tzodok Hacohen adds: "The different
types of wisdom that sagacious non-Jews innovate is drawn from
Yisroel's wisdom. When a Jew is mechadeish a Torah thought
(originating from Hashem) this wisdom spreads throughout the world,
and even wisdom pertaining to olam hazeh is innovated
because of it. Scholarly non-Jews capture this Heavenly wisdom and
think it to be their innovation. A proof is found in the
gemora (Yevomos 63b): `Even a ship sailing from Gaul
to Spain is blessed only because of Yisroel.' A pious person once
said that even the different types of fabrics created daily is
because a Jew was mechadeish something in avodas
Hashem. I have verified all this, and it can be proven through
many sources, but this is not the place to discuss it at
length."
R' Tzodok Hacohen and the seforim kedoshim who write
extensively about this principle shed new light on the topic.
Anyone reflecting on this will marvel at the practical significance
of this idea, which is a foundation of our emunah, since the
Torah is the creation's pillar and supports the world. Anyone who
seeks to understand why there have been extraordinary technical
inventions in recent times by non-Jews will find the answer in the
botei midrash of the yeshivos kedoshos.
The system of lamdonus which bnei Torah labor over,
is a profound analysis given from Shomayim to our sages who
transmitted the Torah's tradition from previous generations. It
opens the wells of Divine wisdom for all Jews living in the sixth
millennium and, in addition, has far-reaching implications for the
whole world. The miraculous wealth of chidushei Torah and
halocho of our generation, together with an added depth in
understanding the rishonim and acharonim (naturally
like a "midget on top of a giant"), the piercing look at the
intricate premises of the sugya, awaken the power to invent
sophisticated and modern inventions "and they will think they
themselves innovated it."
A yeshiva student sits during his lunch break and hears of a
revolutionary computer development and is unaware that the sparks
of wisdom in the heart of the Japanese programmer stem from a
chakirah about a migo that was analyzed in depth in
the yeshiva. He leafs through the column about computers and
technology in the Yated Ne'eman and reads about astonishing
scientific progress. Perhaps he is overcome by a hidden respect
that in some degree depresses him when he compares his achievements
to that of modern science.
The truth is, however, that the entire wisdom given to those who
manufacture miniature computer chips and to the geniuses of the
Silicon Valley in the U.S. stem from the chidushei Torah
that bnei Torah were mechadeish. "When a Jew is
mechadeish something in Torah wisdom coming from Hashem,
this wisdom spreads throughout the world and wisdom pertaining to
olam hazeh is also innovated because of it. Scholarly non-
Jews capture this wisdom [coming from Heaven] and think they
themselves have innovated it."
When we have fully understood the source of other
wisdom, we should ask what results modern progress has brought us.
Has the world become better? Has humanity advanced, and if so, in
which way?
Anyone who looks around him will discern a basic fact that cannot
be overlooked. A contrary "law of connected vessels" is taking
place between the relationship of material progress and moral
deterioration. Technology progresses rapidly to the same apparent
degree as the world's moral level has declined to an unprecedented
low.
The Chovos HaLevovos pointed out the above hundreds of years
before the first computer was invented: "The yetzer has
seduced them to neglect what is good for them in olom haboh,
which is the world for their true salvation, and to deviate from
the way their fathers took pleasure in olom hazeh only in
what was necessary to sustain them (and this to the bare minimum)
and they were content with whatever provided them with a
livelihood. After the yetzer misled them to think it
preferable to live lives of luxury in olom hazeh and to
hoard material wealth and thus it made desirable the idea of
engaging in pleasures and self- aggrandizement, to such a degree as
to suffer their consequences . . . To the same measure that the
world has become more sophisticated has their understanding
deteriorated . . . as is written, `Lest when you have eaten and are
satisfied and have built goodly houses and dwelt therein; and when
your herds and your flocks multiply . . . your heart be lifted up,
and you forget Hashem your Elokim' (Devorim 8:11-14). The
more desires have been fulfilled, so understanding and the will to
follow correct advice weakens" (Sh'ar HaPerishus, ch. 7 & 9).
The progressive, quick, impulsive, foolhardy, impatient world is
actually the realization of the ancient curse of Kayin, the world's
first murderer: "You shall be a fugitive and a vagabond on the
earth" (Bereishis 4:12). The internal significance of this
keloloh, writes HaRav Eliyahu Eliezer Dessler ztvk'l,
is in establishing a state of confusion. One who ends the life of
another person eventually becomes deranged and his own life becomes
worthless.
Today when it is evident that man's blood has become hefker
and "a person swallows his fellow alive" (Ovos 3:2), a sort
of collective "curse of Kayin" has been decreed on the modern
world.
"Life is collapsing. Rest and tranquility have disappeared.
Moreover, from one end of the world to the other, throngs of people
are flying in numbers and at speeds that were never before. They
think they are doing this for their pleasure or for what they call
`entertainment,' which in reality is a distraction, a confusion. We
must realize that according to our Holy Torah's profound view and
its principles, masses of people moving endlessly from place to
place is nothing more than the keloloh of Kayin: `You shall
be a fugitive and a vagabond on the earth.'
"The effects of modern culture, which denies Torah, are intensified
anxiety and increased corruption and murder. Everybody is on guard
against another; security is insufficient; peace of mind has
vanished. On the outside stalks a threat of terrible wars with
capacity to destroy and make ravage all life in this world, chas
vesholom. Danger fills the whole air, actually in every breath
of air we take" (Michtav MeEliahu, IV, pg. 171).
Furthermore, in another essay Maran HaRav Dessler ztvk'l
writes that according to the above cited Chovos HaLevovos, a
humanity which devotes all its energy to develop the material and
external but neglects moral content and internal values, will
eventually deteriorate drastically. Accelerated modern progress
only exacerbates the process and grants new and forceful ways of
destruction in the hands of corrupt society.
"People proudly think that through developing the world and
expanding scientific research and new inventions to perfect and
refine the previous ones, they will build a concrete world. They
are drastically mistaken! Instead of perfecting the world, they
have ruined it. To the same degree civilization has developed, so
has it deteriorated. They do not want to understand that middos
ro'os, bad character traits, destroy everything. If people
would give to others, olam hazeh would be perfected, but
instead by taking from others, grabbing, arguing, and fighting,
they are ruining olam hazeh.
End of Part I
