If Albert Einstein had been frum, should he have become
a rosh yeshiva rather than a scientist?
Oh, would that Einstein have been frum! It is not as farfetched as it sounds. Although raised by parents who were diehard secularists, a young, rebellious Albert kept kosher and observed Shabbat as a nine-year-old, to the consternation of his parents (Einstein, Walter Isaacson, page 16). But he soon gave it up, and much else.
Einstein believed in G-d as the creator but, alas, rejected the notion of a providential G-d who is involved in history and transmitted a moral code to mankind. Perhaps if he had learned a little more, with the right teachers, he would have understood better that not everything in life can be explained by science.
A frum Einstein could have engendered an even greater revolution in our understanding of the universe than he did. It certainly would have been more meaningful. A “godless world” leaves man empty and searching aimlessly, without a moral compass, and is ultimately despondent and hopeless.
An Einstein who understood not only the grandeur of the universe, but the majesty of the G-d who created and governs it, could have effected a sea change in mankind and hastened the Messianic era when the world will be “filled with knowledge of G-d.” He could have had a greater impact than do most roshei yeshiva.
Our objective in life is to cleave to Hashem and use all of our talents to promote knowledge of G-d and His morality. One need not be a rosh yeshiva to accomplish that, and arguably frum educated laymen – lawyers, doctors, businessmen, scientists, and others – can succeed in arenas where roshei yeshiva do not enter.
Like the rest of us, Einstein should have followed his heart and mind into the path of his own choosing – and served Hashem faithfully in that capacity.
— Rabbi Steven Pruzansky, rabbi emeritus
of Congregation Bnai Yeshurun of Teaneck, NJ
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Mori ve’rabi R. Aharon Lichtenstein, zt”l, pushed students to consider careers in Jewish education or the rabbinate. In his view, the needs of the generation called for leaning in that direction.
(I did hear of cases where a person’s obvious strengths and inclinations in a certain area convinced R. Aharon Lichtenstein that the person should enter another profession.)
My teacher and academic mentor, Prof. Yitzhak Twersky, zt”l, stressed a competing ideal. He noted the assertion of Rav in Avodah Zarah 19a that “ein adam lamed ela mi’makom she’libo hafetz – people only learn where their hearts desire.”
I think a frum Einstein would have properly asked himself three questions:
1) How much more do I love science than teaching Torah? He would have had the obligation to study Torah either way, but if he was overwhelmingly drawn to science, it would arguably have been the better choice of profession.
2) How much better would I be at science than teaching Torah? Did he have the necessary talents beyond pure intellectual firepower (as R. Lichtenstein used to say)? Was he a good communicator? Would his students have benefited from learning with him? Would his brilliance have translated into novel Torah ideas parallel to the scientific ones he is famous for?
3) Finally, what are the needs of my time? Rashi understands Hillel in Berachot 63a to be urging scholars to spread Torah in a generation where others do not. Had Einstein lived in such a generation, maybe rosh yeshiva would be the right choice regardless of the answers to 1 and 2.
Considering what he accomplished in science, though, and considering that he was a contemporary of such people as Rav Kook, the Chazon Ish, Rav Chaim Ozer Grodzinski, and Rav Herzog, I suspect even a frum Einstein should have gone into science.
His side Torah study and mitzvot, however, would have enriched the world as well.
— Rabbi Dr. Gidon Rothstein, author,
regular contributor to www.Torahmusings.com
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Einstein was not religious in the common sense of the word. However, there is no doubt that he believed in the presence of the Creator.
He saw Him in every organism and cell, in every atom, and in every wondrous law of nature. How superb it would be if everyone, including religious Jews, would sense the presence of their maker at every moment as he did.
Einstein did not need to be a rosh yeshiva. That was not his mission. He was meant to be a scientist. The world needs scientists who will bring life, light, and joy to the world. Einstein brought mankind closer to G-d with his Theory of Relativity. He fulfilled his mission.
It’s unfortunate that he did not learn more about the mission of Am Yisrael in the world. He did not have the opportunity, having to flee for his life from Germany at a time when being a Jew was a disgrace.
Baruch Hashem, because of his contributions to the development of mankind, and the contributions of other Jews like him, Jews today are associated with being members of a wise and understanding nation.
— Rabbi Shmuel Eliyahu, chief rabbi of Tzefas
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Not necessarily. We don’t know G-d’s mysterious ways and plans. Even if one is born with a genius mind, we are not privy to Hashem’s intentions on how he or she should use that mind in the study of Torah.
It may be to become a rosh yeshiva, but it may also be to become an author of sefarim commenting on Torah thought or a rav and leader in a community. This can include being a brilliant mentor, a coach, or a therapist, applying Torah in ways that help people in their daily lives and relationships.
Another possibility is to follow the example of some gedolim who, based on the Gemara (Berachos 35b) and Rambam (Hilchos Talmud Torah 3:10), chose to make a living from work and not Torah. They used part of their minds in their work and may have innovated different ideas, doing so l’shem shomayim, all the while reserving the best part of their great minds to study Torah outside of their daily work responsibilities.
There is also a scenario in which a great mind may study the sciences knowing “how to apply them in the service of G‑d or to his better understanding of His Torah,” like the “Rambam and the Ramban and their peers” (Tanya, end of chapter 8).
Additionally, we also need to remember that the very fact that Einstein was born into a secular home as a tinuk she’nishbah was Hashem’s decision and, as such, was part of the greater Divine design.
The bottom line is that, as the Mishnah states (end of Pirkei Avos): Everything that G‑d created in His world, He created solely for His glory. There are many ways a genius mind like Einstein’s can be used to glorify G-d.
— Rabbi Simon Jacobson, renowned
Lubavitch author and lecturer