We don’t simply feel God exists. We know He does

In a recent column, Sometimes I really wish there were a God about his book Error 404, Richard Ferrer characterises religious faith in a simplistic manner: “Believers believe because of how it made them feel. Because of an imagined sense of warmth.”

To assert that blind, wishful thinking is what underlies our faith is deeply unfortunate. Judaism is strong enough to have outlasted our enemies for two thousand years – and it is based only on “good” feelings?!

No, Richard, we are faithful to G-d, Torah and Jewish teachings because we know it is true.

How can man know G-d?  Is not any definition of G-d impossible? He cannot be limited, has no defining characteristics and no physical manifestation.

Man cannot grasp G-d, and it is for this reason why many people don’t believe. Not because they have thought the matter through and chosen a more reasonable alternatives to explain life and the universe, but. rather, because they have a limited sense of spirituality.

In the world of modern man, there indeed is no G-d. Why believe something you don’t sense merely because others told you so? Because we have been instructed since childhood to maintain obscure traditions and tribal loyalties? Those may be admirable personal qualities, but it is certainly not considered knowing.

The man of faith revels in the Talmud, because the nature of Talmudic law is unique, an aspect of religious dictates that we can know to be true

Let’s be clear. What are we stating with belief in the Torah? If the Torah is just an ancient written artifact, I likely have other more pressing and pertinent matters that impact my daily affairs. Is it that G-d dictated a few chapters to the prophets, who wrote them in the book, and now, years later, people of faith accept that those words were uttered by G-d, so we must observe its commands? No wonder people have difficulty accepting the validity of the Torah if that is how they understand things.

The Torah is not about the words, nor the text. Torah is a sublime reality that has been brought down to earth by Moshe Rabbenu and through study, practice and fealty to the Torah, we can access that spiritual dimension of existence.

Admittedly, today, this is difficult. The Bible, taken alone, is prophecy, a pathway to knowledge that has been sealed since the destruction of the Temple. Hence, for modern man, accessibility to G-d’s Word is not through Bible, but instead, to grasp aspects of the Divine Will that we can understand.

This is why Jewish education in yeshivahs is focused on the Talmud, distinct from the Bible. Talmud is developed by mortal man, and the logic and principles are dictates that we can reason with, consider, accept and reject. The Talmud provides us with a language and framework by which every aspect of life can be understood in light of the divine will. By studying, contemplating and observing its laws, rooted in the Bible’s immutable truths, we bring G-d’s word to life.

The man of faith revels in the Talmud, because the nature of Talmudic law is unique, an aspect of religious dictates that we can know to be true.

Visitors to a Beis Medrash are always surprised by the cacophony of sound, with chavrusos shouting at each other at a volume that resembles a stadium roar.

Why are they arguing this way?

Two study partners have been attempting to understand a particular point of law, say two people come into court jointly holding a Tallis, each claiming it as his own, with no witnesses, nor evidence.

Each of our study partners understands the Talmudic ruling his way, and each believes that he is right. They argue about the teaching, its logical underpinnings and ramifications. They are not merely trying to understand the text, but disputing logical derivations by comparing and contrasting varied facets of each self-contained passage. Each student may have his own competing understanding. He believes that his perspective is the proper and logical approach and he is prepared to rule accordingly.

He doesn’t yet know G-d, but he certainly knows something. The Talmud gives us a start, something to stand on. This just the beginning, and when he is finished with שנים אוחזין בטלית “Two are grasping a cloak”, he can move on to other areas of life.

So, no Mr Ferrer, our devotion to Judaism is not built upon blind faith.

• Rabbi Herschel Grossman is an administrator at a yeshivah in Jerusalem