Benjamin Brown (scholar)

Benjamin Brown (born July 1, 1966 in Tel Aviv) is an Israeli professor, researcher of Judaism and Jewish thought, lecturer at the Department of Jewish thought at Hebrew University and a researcher at the Israel Democracy Institute. Brown is known for his studies on Orthodox Judaism, especially the ultra-Orthodox community, from the theological, Jewish-legal and historical perspectives. Among other topics, he was the first to trace the development of the concept Daas Torah and its various usages in the haredi (ultra-Orthodox) world. In addition, he published many papers about the Jewish legal ruling system (Halakhah), the Musar movement and the Hasidic movement. In his studies, Brown incorporates concepts, models and analytical tools originating from general philosophy, including legal philosophy.

Biography

Brown was born in Tel Aviv and raised in Bnei Brak. In 1987 he began studying law and philosophy at the Hebrew University of Jerusalem. In 1990, he married Iris Brown (née Hoizman), who also researches Jewish law and Orthodox Judaism. After receiving his bachelor's degree in law (1993), he worked as an attorney in the field of civil law, but after a short period, returned to Hebrew University to pursue a master's degree in Jewish Thought. In 1997 he wrote his thesis on the topic of “Daas Torah and Belief in Sages in ultra-Orthodox Thought” In 2003 he submitted his doctoral dissertation: “The Hazon Ish – Halakhah, Faith and Society in His Prominent Rulings (1933-1953)”.

Brown wrote and published articles dealing with ultra-Orthodox thought and Jewish law, and taught at several institutions of higher education: Hebrew University, Tel Aviv University, Bar Ilan University and Beit Morasha of Jerusalem. After a year hiatus to complete his post-doctoral studies at Harvard University (2004-2005), Brown returned to academic teaching and began working as a researcher at the Israel Democracy Institute in the field of “Religion and State.” In 2007, he was accepted as a professor at Hebrew University. He also teaches general philosophy.

Research

Background

Although a few scholars preceded him in the study of ultra-Orthodox thought, Brown is apparently the first scholar to research this topic in a comprehensive, methodical manner. His studies encompass the entire spectrum of thought in the ultra-Orthodox world – Hasidim, Litvish ("Lithuanian") Orthodox and Sephardic haredim - and all of the areas of religious works: Halakhah, Musar (religious ethics), Hasidism, Hashkafa (ideology) and more.

In some of his studies, Brown claims that most of the ultra-Orthodox thinkers do not formulate an organized theological doctrine, but present their ideas in a fragmentary, sloppy manner. At the same time, it is apparent that their approaches are founded upon a solid system of beliefs and values. This system is essentially “indeliberate theology,” in Brown’s opinion, which the scholar must then expose and “translate” for his readers with an organized, clear and methodic presentation. This method of analysis is implemented in his studies on the Daas Torah doctrine, on the humra (stringency) approach, on the ideology of Rabbi E.M.M. Shach, and more.

Da’as Torah

In his studies on Da’as Torah, the perception of leadership in the Litvish ("Lithuanian") sector is clarified as being based on the precept that a Torah scholar achieves the ability to pass rulings not only on topics purely related to Torah or Jewish Law, but also on issues related to politics, the state and lifestyle in general. While previous studies on this concept focused more on the historical-social aspects of the concept, Brown presented its ideological aspects for the first time. He uncovered its roots in earlier approaches in Jewish thought, especially in the idea of Kula Bah (according to which, everything is encompassed in the Torah), following its development and establishing that this is a type of Jewish political theology. In a more recent paper Brown analyzed the later stages in the development of the concept Da’as Torah and the application of the concept by the ultra-Orthodox leaders in the 20th century.

Halakhah

Brown’s studies regarding Jewish law focus primarily on the works of the greatest authorities in Jewish law in the 19th and 20th centuries, including personalities who were barely researched in the past despite their prominence, such as the Hafetz Hayim and the Hazon Ish. Brown examined their Jewish legal rulings using legal parameters such as their perception of authority, explanations, the status of customs, the status of the Kabbalah, methods of reasoning and similar elements. He also examined the rulings by exposing the theological and ideological conceptions embodied in their decisions. An example of this approach can be found in his paper entitled “Humra (Stringent ruling): Five Modern Era Types,” which presents five figures who were fond of stringencies and shows how each one of these personalities essentially reached this position from a different theological or ideological starting point.

Brown’s book, “Hazon Ish – Halakhist, Believer and Leader of the Haredi Revolution,” published in 2011, is based primarily on his dissertation, but also includes several new parts, including a biographical sketch. The first printing of the book (1,000 copies) was sold out within a week, and the second printing appeared a short time later.

Sephardi Ultra-Orthodoxy

His studies of the Sephardi Ultra-Orthodoxy deal with the question of the Sephardi rabbis' response to modernity. In two papers he wrote on this topic, Brown claims that the moderate approach of the Sephardi rabbis to modernity, as compared to that of the Askenazi rabbis, does not stem from a fundamental policy of moderation, but rather from the special character of the trends of modernization in the Islamic countries, in contrast with its development in Europe. Therefore, when Sephardi and Ashkenazi rabbis in Israel faced similar modern "stimuli" they developed similar spectrum of responses.

Hasidism

In his studies on Hasidism, primarily the later Hasidism of the 19th and 20th centuries, Brown claimed that after the decline of the mystical values of early Hasidism, the movement created “substitutes for mysticism” – religious ideals which posed other challenges to the Hasidim. One of these challenges was that of sexual abstinence in aarriage life, adopted by the hasidic groups if Gur (Ger), Slonim and Toldos Ahron (Brown's article on this topic gained a very large readership), but were there many others as well, most of them developed throughout the 19th century. Brown reasons that the transfer from the mystical ideals to the substitutes does not mark the movement’s “degeneration,” as some of the early scholars of Hasidism claimed, but rather the maturation of Hasidism and its ability to bring out new spiritual values despite its expansion and institutionalization. These were values that were more suitable for a large social movement with communal responsibility, facing an existential struggle against modernist movements.

The Musar Movement

In 2014, Brown taught a course on the Musar Movement in the framework of the “University on the Air”. The course appeared as a book and was essentially the first book encompassing the theological development of the movement from its start until today. His papers about the Lithuanian Musar Movement deal primarily with the later stages of the movement.

References

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