The Complete Matter and Not Half the Matter

Torah and Work in the Teachings of R. Moshe Avigdor Amiel

Bibliographic Data

ID3205660
AuthorsAsher Mashiach (0000-0002-8803-2108, Ariel University, corresponding author), Amir Mashiach
Year2025
Volume16
Issue4
Pages498
Publication date2025-04-14
Peer ReviewedYes
Open AccessYes
TypeARTICLE
VenueReligions (JOURNAL)
Journal identifiersISSN: 2077-1444 • E-ISSN: 2077-1444
PublisherMDPI AG (PUBLISHER • IT)
DOI10.3390/rel16040498
OpenAlexW4409433519
LanguageEN
References cited4

This article examines Rabbi Moshe Avigdor Amiel's concept of "Torah and Work" (Torah va'avoda) as a central tenet of Religious Zionism. Rabbi Amiel, a prominent ideologue of the Mizrahi movement who served as Chief Rabbi of Tel Aviv (1936-1945), viewed the integration of spirituality and materiality as representing complete Judaism. Using Hegelian dialectics, Amiel explained his approach: the thesis (spirit) and antithesis (matter) unite to form a synthesis (complete Judaism). He argued that exile transformed Jewish identity from a multidimensional biblical identity to a one-dimensional rabbinical identity focused solely on spirituality. Religious Zionism aimed to restore Judaism to its original completeness. Amiel criticized both ultraorthodox Jews who embraced only the spiritual aspect (Torah) and secular Jews who embraced only the material aspect (work), asserting that only "the complete matter, not half the matter" represents authentic Judaism. He boldly claimed that partial perspectives constitute idolatry. The article explores Amiel's position on "Hebrew labor", which he viewed as a national commandment without limitation, contrary to the ultraorthodox view that restricted it to charity considerations. His relationship with labor movements and socialism is also examined-he identified commonalities between Judaism and socialism while highlighting fundamental differences. In 1938, Rabbi Amiel established "Hayishuv Hahadash", Israel's first yeshiva high school combining religious and secular studies, as a practical manifestation of his vision of complete Judaism integrating Torah and work. Amiel's critical stance toward various groups-including Religious Zionism, ultraorthodoxy, and secular Zionism-stemmed from his commitment to revitalizing biblical Jewish identity that harmoniously combines Torah study and productive labor

Judaism · Theology · Torah · Biblical Studies and Interpretation · Engineering · Jewish and Middle Eastern Studies · Philosophy · Mechanical Engineering

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