Five reasons, from the Maharal’s own complaint to a reaction against Zionism’s embrace of the text.
Q. How is it that most of the world loves the Tanach, but it is neglected in orthodox Jewish circles where I’d think it should be studied the most?
Unfortunately, we find already in previous generations, great rabbis like the Maharal and Gra, bemoan the fact that there was a general neglect of the study of Tanach, Jewish philosophy, mussar, kabbala, etc. throughout the generations, and 5 major reasons have been suggested: A. The Chovot HaL’vavot (intro. p. 34) laments already 1,000 years ago, that status is acquired in the yeshiva world as a result of Talmud study, because of its complexity. B. The Mesilat Yesharim (intro. p. 4) adds that other topics are considered too easy. C. Rav Moshe Shternbuch of the Eidah HaCharedit (Resp. Teshuvot v’Hanhagot ii, 457) fears that the study of Tanach and surely philosophy, awaken questions which they fear may misguide the young, and rather than address the questions, they prefer to avoid them. D. Many topics in Tanach, like national, military, social and economic issues, were not considered relevant in the exile, and the haredi-world in general is still living a galut-like lifestyle. E. Some see it as a reaction against Zionism and “enlightenment”, which stress the importance of Tanach, Hebrew and living in Israel, so the haredim spitefully (and unfortunately) left these essential topics of Judaism. Rav Kook writes that today, the unfortunate rebellion of many people who have left Torah practice, is G-d’s way of “forcing” us to rediscover these most appealing aspects of Torah (as done in the yeshivot for Ba’alei Teshuva), in order to “compete”, answer their questions, help them to return, and help us return to the complete and natural Torah.
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