In the next step I will expand on each of the sections and link them
Teshuva as transformation of the good הלכות תענייות פרק ה
The problems in the previous section arise from a basic misunderstanding of Ha-Olam hazeh and Yemos Ha-Mashiach. It seems that there is something in the very nature of these periods that explains the change in Tanach as well as Zichron Tzara (memorializing the ancient Crises). What then is the significance in these two ages of humanity? We will start with Ha-olam Hazeh, the period that for some reason has use for the full Tanach as well as Zichron Tzara. Rambam makes clear what the significance of our period is.
א יש שם ימים שכל ישראל מתענים בהם, מפני הצרות שאירעו בהן, כדי לעורר הלבבות, ולפתוח דרכי התשובה; ויהיה זה זיכרון למעשינו הרעים, ומעשה אבותינו שהיה כמעשינו עתה--עד שגרם להם ולנו אותן הצרות: שבזכרון דברים אלו, נשוב להיטיב, שנאמר "והתוודו את עוונם ואת עוון אבותם" (ויקרא כו,מ)ו
There are days that all Israel fast, because of the tzarot that occurred on them,in order to awaken the hearts of the people and stimulate the ways of teshuva. This will be a reminder of our corrupt deeds and the corrupt deeds of our fathers that were like our deeds today, that ultimately reached the point that they (the evil deeds) became the cause of our Tzarot. Through memorializing these issues we will return to do good as it says “they will confess their sins and the sins of their fathers.”
It seems that our period is a sort of "dark age", a time of fundamental chet, a chet that has endured for generations. This intergenerational chet is of a foundational variety, it seems to relate to the very "good" that underlies the mitzva system. The issue seems to be a need for core teshuva, a teshuva not from a particular behavior but rather regarding the very basis of behavior, the very objective underlying our national mission. This is the sense of "we will return to do good". This sense of foundational chet at the very level of what the "good" of mitzvot is permeates Rambam's intro to Chelek, the place where he presents the 13 Ikrim. The whole basis of that work is indeed the "good" underlying the mitzvot. The thesis of his work in Chelek is that the Jewish people has indeed lost its sense of the "good" underlying Mitzvot,which the Rambam strives to restore. This sense of loss of fundamental purpose is also the theme of the Neviim. poignant representation in Neviim is that of the dry bones. The Jews are represented as a pile of dead bones. A fossil of mitzva activity utterly devoid of true "good" an illuminating purpose -a life to give meaning to the ritual.
Monday, March 31, 2008
Sunday, March 30, 2008
מגילה וגאולה
Here is the summary and prep for next week as I have it so far feel free to ask or comment
Megilla in Olam Hazeh versus in Yemos ha-Mashiach הלכות מגילה פרק ב
כ כל ספרי הנביאים וכל הכתובים, עתידין ליבטל לימות המשיח, חוץ ממגילת אסתר--הרי היא קיימת כחמישה חומשי תורה, וכהלכות של תורה שבעל פה, שאינן בטילין, לעולם. ואף על פי שכל זכרון הצרות ייבטל, שנאמר "כי נשכחו, הצרות הראשונות, וכי נסתרו, מעיניי" (ישעיהו סה,טז)--ימי הפורים לא ייבטלו, שנאמר "וימי הפורים האלה, לא יעברו מתוך היהודים, וזכרם, לא יסור מזרעם" (אסתר ט,כח)ח
All Neviim and Ketuvim will be nullified in the days of Mashiach, except for Megillat Esther, that will exist eternally like Torah itself. Even though the memory of tzarot will be nullified, as it says “they are forgotten, hidden from my eyes” the days of Purim will not be nullified.
Rambam seems to be identifying two changes to occur in Yemos Ha-Mashiach
1.Our limud will consist only of the 5 books of Torah, the Oral Law and Megillat Esther, the rest of Nach will be nullified.
2. Though all memorializing of Tzarot ha-Rishonot will be nullified, Yimei Purim will endure eventually.
Questions:
1.Why won't Neviim and Ketuvim be relevant for limud in the days of Mashiach anymore
2.How are Megila and Yimei Purim different in terms of eternal relevance?
3.What theme unites the relevance of limud and Yimei zichron?
Teshuva as transformation of the good הלכות תענייות פרק ה
א יש שם ימים שכל ישראל מתענים בהם, מפני הצרות שאירעו בהן, כדי לעורר הלבבות, ולפתוח דרכי התשובה; ויהיה זה זיכרון למעשינו הרעים, ומעשה אבותינו שהיה כמעשינו עתה--עד שגרם להם ולנו אותן הצרות: שבזכרון דברים אלו, נשוב להיטיב, שנאמר "והתוודו את עוונם ואת עוון אבותם" (ויקרא כו,מ)ו
There are days that all Israel fast, because of the tzarot that occurred on them,in order to awaken the hearts of the people and stimulate the ways of teshuva. This will be a reminder of our corrupt deeds and the corrupt deeds of our fathers that were like our deeds today, that ultimately reached the point that they (the evil deeds) became the cause of our Tzarot. Through memorializing these issues we will return to do good as it says “they will confess their sins and the sins of their fathers.”
Nations good involves execution of a long series of means or "conquering aretz"
Chelek: You will rarely come across anyone who will distinguish between the end (good) desired and the means that lead to its realization
28 And God blessed them; and God said unto them: 'Be fruitful, and multiply, conquer the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.'
National Choice of Good הלכות תשובה פרק ט
ד הקדוש ברוך הוא נתן לנו תורה זו, עץ חיים, וכל העושה כל הכתוב בה, ויודעו דעה גמורה נכונה--זוכה בה לחיי העולם הבא; ולפי גודל מעשיו וגודל חכמתו, הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש, ונהגה בחכמתה תמיד--שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, כגון חולי ומלחמה ורעב וכיוצא בהן. וישפיע לנו כל הטובות המחזקים את ידינו לעשות את התורה, כגון שובע ושלום ורבות כסף וזהב--כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להן, אלא נשב פנויים ללמוד בחכמה, ולעשות המצוה, כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה אחר שהבטיח בטובות העולם הזה, "וצדקה, תהיה לנו . . ." (דברים ו,כה)ה)
The holy one blessed be he gave us the Torah, a tree of life. All who do what is written in it and know it thoroughly attain the world to come. {This attainment being} in accordance with ones knowledge and action. The Torah promises us that if we perform it in happiness and good spirit, constantly delving into its theoretical foundations, that He will remove all obstacles from our path, such as disease war etc. Also we will attain all the good things that empower us to do the Torah such as plenty of food gold silver etc so that we do not spend all our time on bodily needs as its says “tzedaka will be ours”
Man is distracted from good of mind by the oppressive Sovereign
ה וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כעניין שנאמר "וישמן ישורון ויבעט" (דברים לב,טו)--שדיין האמת יסיר מן העוזבים כל טובות העולם הזה, שהן חיזקו ידיהם לבעוט, ומביא עליהן כל הרעות המונעים אותן מלקנות העולם הבא, כדי שיאבדו ברשעם. הוא שכתוב בתורה, "ועבדת את אויבך, אשר ישלחנו ה' בך" (דברים כח,מח), "תחת, אשר לא עבדת את ה'" (דברים כח,מז) ז
So too we have been promised that if we willingly abandon the Torah and preoccupy ourselves with the vanities of the world... that the Righteous judge will remove the good things of this world that were an aid in the rebellion... This is as it is written “you will serve your enemies” “since you did not serve Hashem”
Man is restored to good of mind by liberating true Sovereign
ח ומפני זה התאוו כל ישראל נביאיהם וחכמיהם ימות המלך המשיח, כדי שינוחו ממלכות הרשעה שאינה מנחת להן לישראל לעסוק בתורה ובמצוות כהוגן, וימצאו להן מרגוע וירבו בחכמה, כדי שיזכו לחיי העולם הבא.
This is why all Israel, prophets and wise men yearned for the days of the king Mashiach, to gain respite from the evil Kingdoms that will not allow Israel to preoccupy itself with Torah
The Torah as instrument of the liberating Sovereign
ט לפי שבאותן הימים תרבה הדעה והחכמה והאמת--שנאמר "כי מלאה הארץ, דעה את ה'" (ישעיהו יא,ט), ונאמר " וְלֹא יְלַמְּדוּ עוֹד, אִישׁ אֶת-רֵעֵהוּ וְאִישׁ אֶת-אָחִיו לֵאמֹר, דְּעוּ, אֶת-יְהוָה: כִּי-כוּלָּם יֵדְעוּ אוֹתִי לְמִקְּטַנָּם וְעַד-גְּדוֹלָם, נְאֻם-יְהוָה--כִּי אֶסְלַח לַעֲוֹנָם, וּלְחַטָּאתָם לֹא אֶזְכָּר-עוֹד " (ירמיהו לא,לג), ונאמר "והסירותי את לב האבן, מבשרכם" (יחזקאל לו,כו). מפני שאותו המלך שיעמוד מזרע דויד בעל חכמה יהיה יתר משלמה, ונביא גדול הוא קרוב ממשה רבנו; ולפיכך ילמד כל העם ויורה אותם דרך ה', ויבואו כל הגויים לשומעו, שנאמר "והיה באחרית הימים, נכון יהיה הר בית ה' בראש ההרים" (ישעיהו ב,ב) ב
In those days knowledge will be vast and it says “no more will each man teach his brother and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more. {S}” and it says “I will remove the heart of stone from your flesh”. This is because that King, that will arise from the seed of David,will be possessed of wisdom greater than Solomon. He will be a prophet close to Moses our Teacher. He will teach all the people showing them the way of Hashem. All the nations will also come to hear him.
The liberating Sovereign is a natural process of proper Bechira
י אבל ימות המשיח הוא העולם הזה ועולם כמנהגו הולך, אלא שהמלכות תחזור לישראל. וכבר אמרו חכמים הראשונים, אין בין העולם הזה לימות המשיח אלא שיעבוד מלכייות בלבד
The days of Mashiach are part of this world-the world will follow its natural course, just sovereignty will be restored to Israel. As our ancient Masters taught “there is no difference between the world today and the days of Mashiach with the one exception of subjugation of kings.
Megilla in Olam Hazeh versus in Yemos ha-Mashiach הלכות מגילה פרק ב
כ כל ספרי הנביאים וכל הכתובים, עתידין ליבטל לימות המשיח, חוץ ממגילת אסתר--הרי היא קיימת כחמישה חומשי תורה, וכהלכות של תורה שבעל פה, שאינן בטילין, לעולם. ואף על פי שכל זכרון הצרות ייבטל, שנאמר "כי נשכחו, הצרות הראשונות, וכי נסתרו, מעיניי" (ישעיהו סה,טז)--ימי הפורים לא ייבטלו, שנאמר "וימי הפורים האלה, לא יעברו מתוך היהודים, וזכרם, לא יסור מזרעם" (אסתר ט,כח)ח
All Neviim and Ketuvim will be nullified in the days of Mashiach, except for Megillat Esther, that will exist eternally like Torah itself. Even though the memory of tzarot will be nullified, as it says “they are forgotten, hidden from my eyes” the days of Purim will not be nullified.
Rambam seems to be identifying two changes to occur in Yemos Ha-Mashiach
1.Our limud will consist only of the 5 books of Torah, the Oral Law and Megillat Esther, the rest of Nach will be nullified.
2. Though all memorializing of Tzarot ha-Rishonot will be nullified, Yimei Purim will endure eventually.
Questions:
1.Why won't Neviim and Ketuvim be relevant for limud in the days of Mashiach anymore
2.How are Megila and Yimei Purim different in terms of eternal relevance?
3.What theme unites the relevance of limud and Yimei zichron?
Teshuva as transformation of the good הלכות תענייות פרק ה
א יש שם ימים שכל ישראל מתענים בהם, מפני הצרות שאירעו בהן, כדי לעורר הלבבות, ולפתוח דרכי התשובה; ויהיה זה זיכרון למעשינו הרעים, ומעשה אבותינו שהיה כמעשינו עתה--עד שגרם להם ולנו אותן הצרות: שבזכרון דברים אלו, נשוב להיטיב, שנאמר "והתוודו את עוונם ואת עוון אבותם" (ויקרא כו,מ)ו
There are days that all Israel fast, because of the tzarot that occurred on them,in order to awaken the hearts of the people and stimulate the ways of teshuva. This will be a reminder of our corrupt deeds and the corrupt deeds of our fathers that were like our deeds today, that ultimately reached the point that they (the evil deeds) became the cause of our Tzarot. Through memorializing these issues we will return to do good as it says “they will confess their sins and the sins of their fathers.”
Nations good involves execution of a long series of means or "conquering aretz"
Chelek: You will rarely come across anyone who will distinguish between the end (good) desired and the means that lead to its realization
28 And God blessed them; and God said unto them: 'Be fruitful, and multiply, conquer the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.'
National Choice of Good הלכות תשובה פרק ט
ד הקדוש ברוך הוא נתן לנו תורה זו, עץ חיים, וכל העושה כל הכתוב בה, ויודעו דעה גמורה נכונה--זוכה בה לחיי העולם הבא; ולפי גודל מעשיו וגודל חכמתו, הוא זוכה. והבטיחנו בתורה שאם נעשה אותה בשמחה ובטובת נפש, ונהגה בחכמתה תמיד--שיסיר ממנו כל הדברים המונעים אותנו מלעשותה, כגון חולי ומלחמה ורעב וכיוצא בהן. וישפיע לנו כל הטובות המחזקים את ידינו לעשות את התורה, כגון שובע ושלום ורבות כסף וזהב--כדי שלא נעסוק כל ימינו בדברים שהגוף צריך להן, אלא נשב פנויים ללמוד בחכמה, ולעשות המצוה, כדי שנזכה לחיי העולם הבא. וכן הוא אומר בתורה אחר שהבטיח בטובות העולם הזה, "וצדקה, תהיה לנו . . ." (דברים ו,כה)ה)
The holy one blessed be he gave us the Torah, a tree of life. All who do what is written in it and know it thoroughly attain the world to come. {This attainment being} in accordance with ones knowledge and action. The Torah promises us that if we perform it in happiness and good spirit, constantly delving into its theoretical foundations, that He will remove all obstacles from our path, such as disease war etc. Also we will attain all the good things that empower us to do the Torah such as plenty of food gold silver etc so that we do not spend all our time on bodily needs as its says “tzedaka will be ours”
Man is distracted from good of mind by the oppressive Sovereign
ה וכן הודיענו בתורה שאם נעזוב התורה מדעתנו ונעסוק בהבלי הזמן, כעניין שנאמר "וישמן ישורון ויבעט" (דברים לב,טו)--שדיין האמת יסיר מן העוזבים כל טובות העולם הזה, שהן חיזקו ידיהם לבעוט, ומביא עליהן כל הרעות המונעים אותן מלקנות העולם הבא, כדי שיאבדו ברשעם. הוא שכתוב בתורה, "ועבדת את אויבך, אשר ישלחנו ה' בך" (דברים כח,מח), "תחת, אשר לא עבדת את ה'" (דברים כח,מז) ז
So too we have been promised that if we willingly abandon the Torah and preoccupy ourselves with the vanities of the world... that the Righteous judge will remove the good things of this world that were an aid in the rebellion... This is as it is written “you will serve your enemies” “since you did not serve Hashem”
Man is restored to good of mind by liberating true Sovereign
ח ומפני זה התאוו כל ישראל נביאיהם וחכמיהם ימות המלך המשיח, כדי שינוחו ממלכות הרשעה שאינה מנחת להן לישראל לעסוק בתורה ובמצוות כהוגן, וימצאו להן מרגוע וירבו בחכמה, כדי שיזכו לחיי העולם הבא.
This is why all Israel, prophets and wise men yearned for the days of the king Mashiach, to gain respite from the evil Kingdoms that will not allow Israel to preoccupy itself with Torah
The Torah as instrument of the liberating Sovereign
ט לפי שבאותן הימים תרבה הדעה והחכמה והאמת--שנאמר "כי מלאה הארץ, דעה את ה'" (ישעיהו יא,ט), ונאמר " וְלֹא יְלַמְּדוּ עוֹד, אִישׁ אֶת-רֵעֵהוּ וְאִישׁ אֶת-אָחִיו לֵאמֹר, דְּעוּ, אֶת-יְהוָה: כִּי-כוּלָּם יֵדְעוּ אוֹתִי לְמִקְּטַנָּם וְעַד-גְּדוֹלָם, נְאֻם-יְהוָה--כִּי אֶסְלַח לַעֲוֹנָם, וּלְחַטָּאתָם לֹא אֶזְכָּר-עוֹד " (ירמיהו לא,לג), ונאמר "והסירותי את לב האבן, מבשרכם" (יחזקאל לו,כו). מפני שאותו המלך שיעמוד מזרע דויד בעל חכמה יהיה יתר משלמה, ונביא גדול הוא קרוב ממשה רבנו; ולפיכך ילמד כל העם ויורה אותם דרך ה', ויבואו כל הגויים לשומעו, שנאמר "והיה באחרית הימים, נכון יהיה הר בית ה' בראש ההרים" (ישעיהו ב,ב) ב
In those days knowledge will be vast and it says “no more will each man teach his brother and they shall teach no more every man his neighbour, and every man his brother, saying: 'Know the LORD'; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more. {S}” and it says “I will remove the heart of stone from your flesh”. This is because that King, that will arise from the seed of David,will be possessed of wisdom greater than Solomon. He will be a prophet close to Moses our Teacher. He will teach all the people showing them the way of Hashem. All the nations will also come to hear him.
The liberating Sovereign is a natural process of proper Bechira
י אבל ימות המשיח הוא העולם הזה ועולם כמנהגו הולך, אלא שהמלכות תחזור לישראל. וכבר אמרו חכמים הראשונים, אין בין העולם הזה לימות המשיח אלא שיעבוד מלכייות בלבד
The days of Mashiach are part of this world-the world will follow its natural course, just sovereignty will be restored to Israel. As our ancient Masters taught “there is no difference between the world today and the days of Mashiach with the one exception of subjugation of kings.
Tuesday, March 25, 2008
Step 1a summary and questions Megilla and Geula
Upon reflection I think I will use Yael's version with minor addition. I had missed the elegance of this approach.
Questions:
1. Why won't we need Neviim and Ketuvim anymore in days of Mashiach?
2. How will Torah and Megilla still be relevant at that time?
3. How are they different then the rest of Nach?
4. Why mention "Hilchot shel Torah SheBaal Peh" as opposed to limiting the discussion to Torah SheBichtav?
5. What are the "Zichron Tzaros"
6. Why will they no longer be relevant in days of Mashiach?
7. what is the relationship between the "Zichron Tzaros" and the days of Purim?
8. Why will the Days of Purim in fact be relevant in days of Mashiach?
Notice that she has in fact caught the sense of relation between the two clauses. In Yaels the nullification of the Megilla is explained by the tzarot being forgotten. What this misses is the distinction between the Megilla and the days of Purim. I will therefore emend Yaels version to:
In the times of the Mashiach, our Torah will consist only of the 5 books of Torah, the Oral Law and Megillat Esther. All tzarot harishonot will be forgotten and erased.
In the times of the Mashiach, our Torah will consist only of the 5 books of Torah, the Oral Law and Megillat Esther,the rest of Nach will be nullified. Though all memorializing of tzarot harishonot will be nullified, Yimei Purim will endure.key terms - tzarot, tzarot harishonot, zichron.
Questions:
1. Why won't we need Neviim and Ketuvim anymore in days of Mashiach?
2. How will Torah and Megilla still be relevant at that time?
3. How are they different then the rest of Nach?
4. Why mention "Hilchot shel Torah SheBaal Peh" as opposed to limiting the discussion to Torah SheBichtav?
5. What are the "Zichron Tzaros"
6. Why will they no longer be relevant in days of Mashiach?
7. what is the relationship between the "Zichron Tzaros" and the days of Purim?
8. Why will the Days of Purim in fact be relevant in days of Mashiach?
Step 1 summary and questions Megilla and Geula
Yaakov's version
Megilat Esther is different then all other books of Neviim and Ketuvim, Neviim and Ketuvim in general will no longer be significant in the days of Mashiach, Megilat Esther on the other hand is similar to the Torah itself in that it will be relevant even in the days of Mashiach.
Questions:
1. Why won't we need Neviim and Ketuvim anymore?
2. How will Torah still be relevent?
3. How is Megila different then the rest of Nach?
a. What is Megila about?
b. What is the Megila's relationship to the rest of Torah?
c. Why will it be relevant in the future?
an added question we did not ask,
Why mention "Hilchot shel Torah SheBaal Peh" as opposed to limiting the discussion to Torah SheBichtav?
Yael's version
In the times of the Mashiach, our Torah will consist only of the 5 books of Torah, the Oral Law and Megillat Esther. All tzarot harishonot will be forgotten and erased.
key terms - tzarot, tzarot harishonot, zichron
1)Do the events leading up to the saving of the Jews on Purim belong to the category "tzarot harishonot"?
My comment on Yaakov and Yael
Both Yaakov and Yael do a very good job with the first statement of the Rambam. But they treat the Rambam's first statement about the exceptional case of Megillat Esther in isolation- exclusively in the framework of Tanach. Yaakov notes that the issue is relevance, but fails to note the cause of relevance. In reality, Rambam's second statement is explanatory of the first. The Megilla exists eternally precisely because it is like Torah itself that deals with eternal issues, unlike Neviim and Ketuvim that deal with the memory of tzarot rishonot. As such my summary combines this explanation into the first statement.
My summary
Books for memorializing tzarot rishonot will become voided in the days of Moshiach- except for Megillat Esther that like bichtav and baal peh are never voided.
I agree with the questions Yaakov and Yael raise. I also like the terms Yael emphasizes.The questions I add arise from the interpretation I gave of the two statements.
1) What good of remembering tzarot rishonot exists in olam hazeh that is removed by in yemos ha-mashiach?
2) What good other than remembering tzarot rishonot does Megilla share with Torah bichtav and baal peh ?
3) How is the good of bichtav baal peh and megilla instrumental to what we call yemos ha-mashiach?
Megilat Esther is different then all other books of Neviim and Ketuvim, Neviim and Ketuvim in general will no longer be significant in the days of Mashiach, Megilat Esther on the other hand is similar to the Torah itself in that it will be relevant even in the days of Mashiach.
Questions:
1. Why won't we need Neviim and Ketuvim anymore?
2. How will Torah still be relevent?
3. How is Megila different then the rest of Nach?
a. What is Megila about?
b. What is the Megila's relationship to the rest of Torah?
c. Why will it be relevant in the future?
an added question we did not ask,
Why mention "Hilchot shel Torah SheBaal Peh" as opposed to limiting the discussion to Torah SheBichtav?
Yael's version
In the times of the Mashiach, our Torah will consist only of the 5 books of Torah, the Oral Law and Megillat Esther. All tzarot harishonot will be forgotten and erased.
key terms - tzarot, tzarot harishonot, zichron
1)Do the events leading up to the saving of the Jews on Purim belong to the category "tzarot harishonot"?
My comment on Yaakov and Yael
Both Yaakov and Yael do a very good job with the first statement of the Rambam. But they treat the Rambam's first statement about the exceptional case of Megillat Esther in isolation- exclusively in the framework of Tanach. Yaakov notes that the issue is relevance, but fails to note the cause of relevance. In reality, Rambam's second statement is explanatory of the first. The Megilla exists eternally precisely because it is like Torah itself that deals with eternal issues, unlike Neviim and Ketuvim that deal with the memory of tzarot rishonot. As such my summary combines this explanation into the first statement.
My summary
Books for memorializing tzarot rishonot will become voided in the days of Moshiach- except for Megillat Esther that like bichtav and baal peh are never voided.
I agree with the questions Yaakov and Yael raise. I also like the terms Yael emphasizes.The questions I add arise from the interpretation I gave of the two statements.
1) What good of remembering tzarot rishonot exists in olam hazeh that is removed by in yemos ha-mashiach?
2) What good other than remembering tzarot rishonot does Megilla share with Torah bichtav and baal peh ?
3) How is the good of bichtav baal peh and megilla instrumental to what we call yemos ha-mashiach?
Sunday, March 23, 2008
Shabbos summary- Megilla and Geula
הלכות מגילה פרק ב
יט [יז] מוטב לאדם להרבות במתנות אביונים, מלהרבות בסעודתו ובשלוח לריעיו--שאין שם שמחה גדולה ומפוארה, אלא לשמח לב עניים ויתומים ואלמנות וגרים, שהמשמח לב האמיללים האלו מידמה בשכינה, שנאמר "להחיות רוח שפלים, ולהחיות לב נדכאים" (ישעיהו נז,טו
כ [יח] כל ספרי הנביאים וכל הכתובים, עתידין ליבטל לימות המשיח, חוץ ממגילת אסתר--הרי היא קיימת כחמישה חומשי תורה, וכהלכות של תורה שבעל פה, שאינן בטילין, לעולם. ואף על פי שכל זכרון הצרות ייבטל, שנאמר "כי נשכחו, הצרות הראשונות, וכי נסתרו, מעיניי" (ישעיהו סה,טז)--ימי הפורים לא ייבטלו, שנאמר "וימי הפורים האלה, לא יעברו מתוך היהודים, וזכרם, לא יסוף מזרעם" (אסתר ט,כח
This is the Rambam we focused on this Shabbos in Chabura. To build up our skills lets recreate the Chabura step by step. Those of you who are reading this and would like to ask questions and start along with those who are reviewing, go right ahead ask your questions.
Lets try to identify the starting point as a summary of the Rambam. Then lets pose problems or a series of problems first, then we will define principles and proceed to solve the problems-ok? Remember any problem question or fishing attempt about any idea or term is good. Also it doesn't matter if we did ask the question, implied it, or just should have asked it in your opinion. Put your summary of Halacha Chaf (the last one) and subsequent questions you think should be asked in the comment section. We will deal with the earlier one (yud tet) after.
Lets try to identify the starting point as a summary of the Rambam. Then lets pose problems or a series of problems first, then we will define principles and proceed to solve the problems-ok? Remember any problem question or fishing attempt about any idea or term is good. Also it doesn't matter if we did ask the question, implied it, or just should have asked it in your opinion. Put your summary of Halacha Chaf (the last one) and subsequent questions you think should be asked in the comment section. We will deal with the earlier one (yud tet) after.
Wednesday, March 19, 2008
צלם #7 Zehira and Shichecha
Here is my answer to Matt and Marshall
The key issue I would like to point out is the factor of Shichecha- regressing into the ego stance of our animal psyche. The key problem of this is clear from Chazal.
The metaphor of Beit Hamikdash is also used to show the compartmentalization that is the common error for man. This compartmentalization recognizes Malchus Shamayim only in formal environs such as the Beit Hamikdash (shul, school, etc.) and excuses the shichecha outside of these places (our “zone of privacy”).
In this sense Matt, practical wisdom is knowledge, but a knowledge of a qualitatively different kind. Knowledge that is useful for human existence only is intrinsically limited, it does not point to the yesod hayesodot directly. Indeed it lends itself to the constant danger of Shichecha, precisely because it does not relate to a Chochma maintaining the existence of the Creation system but rather the aretz ecosystem only. Chochma isn't that which sustains man in his environment. It is that which sustains the entirety of the Creation system that man is part of.As such it requires constant reframing to remind (Zechira) us of this reality- Blessed are you God our lord king of the Universe...
This is the point of the following quote:
The key issue I would like to point out is the factor of Shichecha- regressing into the ego stance of our animal psyche. The key problem of this is clear from Chazal.
The Rabbis have said: It is forbidden for someone to benefit from this world without a bracha. And all those who benefit from the world without a bracha, is moel (misappropriating possessions of the Beit Hamikdash).What is being said by the metaphor of missappropriating from the Beit Hamikdash? The essential idea is that our animal psyche views its existence as intrinsically valuable and necessary. In reality, as created beings, this is not the case. It is so easy to "forget" (Shichecha) our existence has a lowly, though very real, place in the system of creation as assigned to it by Chochmas Hashem. As such the definition of food that Marshall suggests, that which removes hunger, is open to deep misinterpretation. In the absence of focus on our place in the system of Creation through Beracha, we will distort food and ourselves. This is because we will view eating as significant in maintaining our existence per se. This elevates our existence beyond its proper place as being significant only as a relatively small part of the Creation system, not per se as our psyche wishes. As such it is like misappropriating from the Mikdash. The Mikdash property, representing the governance of all Creation by Chochmas Hashem, should be used to grow in understanding of Chochmas Hashem in Creation, not be lowered to being the instrument of our individual or species self aggrandizement.
The metaphor of Beit Hamikdash is also used to show the compartmentalization that is the common error for man. This compartmentalization recognizes Malchus Shamayim only in formal environs such as the Beit Hamikdash (shul, school, etc.) and excuses the shichecha outside of these places (our “zone of privacy”).
In this sense Matt, practical wisdom is knowledge, but a knowledge of a qualitatively different kind. Knowledge that is useful for human existence only is intrinsically limited, it does not point to the yesod hayesodot directly. Indeed it lends itself to the constant danger of Shichecha, precisely because it does not relate to a Chochma maintaining the existence of the Creation system but rather the aretz ecosystem only. Chochma isn't that which sustains man in his environment. It is that which sustains the entirety of the Creation system that man is part of.As such it requires constant reframing to remind (Zechira) us of this reality- Blessed are you God our lord king of the Universe...
This is the point of the following quote:
Rabbi Levi shows a contradiction, it is written: “to G is the earth and all that is in it” and is it not also written “the heavens are to G and the earth is given to the sons of man.”?! This is not a difficulty, here (the first quote) is before bracha and here (the second quote) is after bracha.
Tuesday, March 18, 2008
צלם #6 Experiencing objective detachment (hitbodedut)
Now that we have explored the notion of Active intellect as an ideational force in theory, we can proceed toward the experience of active intellect in the story of Adam naming the animals. In the words of Ralbag:
The objective of this story (Adam and Chava's naming) is to educate us in the instruments God gave to Adam to bring about his success as a intellectual psyche (nefesh), this being the success that is the basis of eternal life.
It seems the instruments are the means of focusing intuition on gaining wisdom-apprehension of Chochmas Hashem. This intuition seems similar to a “light bulb” going off in ones head or to lightening or the flash of light on a revolving sword which is periodically visible and then hidden again.
Many have spoke of intuition in these terms, yet there seems to be something more to it. Success in intuition demands objective detachment which seems to be a dramatic accomplishment. There is
immense difficulty in attaining objective detachment (hitbodedut) from the subjective character of the other psychic powers that the intellect needs for its proper function. We have already explained, in the first part of Milchamot Hashem, that this success occurs when man gains intellectual apprehension of the system of real things their order and consistency to the extent of his ability and that it is in this manner that his mind can gain eternal life. The major area in which the secrets of existence will become known is our immediate environment- of course insofar as it is a reflection of the universal order. The remote parts of the universe as well as what is prior to them (angels) will be apprehended more feebly...
What is this “objective detachment” that Ralbag speaks of? Why is attaining it so difficult? Where do we see this difficulty in our own lives?
The answer to these questions forms the basis of the story of Adam naming the animals. The key lies in appreciating the process we undergo in attaining our insights. As was the case with Newton, we begin with a sensory experience of the particulars of this world. Without paying attention we naturally “process” this raw data, seeking a universal knowledge. What we dont necessarily realize is that we use certain “tools” in this process. As mentioned in “De Anima”, the human mind begins its development bereft of any ideas, it being under the influence of the Active intellect that influences it to intellectual apprehension via the senses, the power of imagination and memory. We have sensory tools that input data, we have an imagination that determines which aspects of sensory data we will focus on and the ability to remember what we have sensed. Take the apple of Newton. No doubt there was an experience of seeing an apple that was inputted by the senses. At this point though, focus and context became key. What did Newton focus on? The food properties of the apple framed in the context of eating? The missile properties framed in terms of teasing? Or the property of mass framed in terms of body?
In a sense each of these framings could have been seen in the same apple. Which of these would be chosen would lead to radically different results. Focus on the food properties could lead to a calculation of whether the person should eat the apple. These could be based on hunger or perhaps law. Who owns this apple. Is it lawful to eat it? So too in terms of missile. Do I have the legal right to tease my friend?
Each of these occurs in a specific mentality, a ego perspective limited to myself and my specific environment. It is a subjective framework organized around me. Newton took a dramatically different focus, seeing the apple in a totally different context. His framework did not revolve around the practical issue of his own material good, or any persons material good. He saw the apple in a theoretical framework. This framework is an objective one, detached from the subjective ego framework of food and missile. It is very difficult to maintain precisely because it is in our nature to see things as they relate to ourselves, as instruments of man we are subjectively involved with like food and missiles, not as objective realities like bodies that are related by attraction without direct reference to ourselves. We can well imagine the choice of focus that this involves for all of us. This choice is the basis of Adam and the naming- to be seen in the next posting if all goes well with this one.
The objective of this story (Adam and Chava's naming) is to educate us in the instruments God gave to Adam to bring about his success as a intellectual psyche (nefesh), this being the success that is the basis of eternal life.
It seems the instruments are the means of focusing intuition on gaining wisdom-apprehension of Chochmas Hashem. This intuition seems similar to a “light bulb” going off in ones head or to lightening or the flash of light on a revolving sword which is periodically visible and then hidden again.
Many have spoke of intuition in these terms, yet there seems to be something more to it. Success in intuition demands objective detachment which seems to be a dramatic accomplishment. There is
immense difficulty in attaining objective detachment (hitbodedut) from the subjective character of the other psychic powers that the intellect needs for its proper function. We have already explained, in the first part of Milchamot Hashem, that this success occurs when man gains intellectual apprehension of the system of real things their order and consistency to the extent of his ability and that it is in this manner that his mind can gain eternal life. The major area in which the secrets of existence will become known is our immediate environment- of course insofar as it is a reflection of the universal order. The remote parts of the universe as well as what is prior to them (angels) will be apprehended more feebly...
What is this “objective detachment” that Ralbag speaks of? Why is attaining it so difficult? Where do we see this difficulty in our own lives?
The answer to these questions forms the basis of the story of Adam naming the animals. The key lies in appreciating the process we undergo in attaining our insights. As was the case with Newton, we begin with a sensory experience of the particulars of this world. Without paying attention we naturally “process” this raw data, seeking a universal knowledge. What we dont necessarily realize is that we use certain “tools” in this process. As mentioned in “De Anima”, the human mind begins its development bereft of any ideas, it being under the influence of the Active intellect that influences it to intellectual apprehension via the senses, the power of imagination and memory. We have sensory tools that input data, we have an imagination that determines which aspects of sensory data we will focus on and the ability to remember what we have sensed. Take the apple of Newton. No doubt there was an experience of seeing an apple that was inputted by the senses. At this point though, focus and context became key. What did Newton focus on? The food properties of the apple framed in the context of eating? The missile properties framed in terms of teasing? Or the property of mass framed in terms of body?
In a sense each of these framings could have been seen in the same apple. Which of these would be chosen would lead to radically different results. Focus on the food properties could lead to a calculation of whether the person should eat the apple. These could be based on hunger or perhaps law. Who owns this apple. Is it lawful to eat it? So too in terms of missile. Do I have the legal right to tease my friend?
Each of these occurs in a specific mentality, a ego perspective limited to myself and my specific environment. It is a subjective framework organized around me. Newton took a dramatically different focus, seeing the apple in a totally different context. His framework did not revolve around the practical issue of his own material good, or any persons material good. He saw the apple in a theoretical framework. This framework is an objective one, detached from the subjective ego framework of food and missile. It is very difficult to maintain precisely because it is in our nature to see things as they relate to ourselves, as instruments of man we are subjectively involved with like food and missiles, not as objective realities like bodies that are related by attraction without direct reference to ourselves. We can well imagine the choice of focus that this involves for all of us. This choice is the basis of Adam and the naming- to be seen in the next posting if all goes well with this one.
Sunday, March 16, 2008
צלם#5 Yaakovs questions
Yaakov's comments are long so I will deal with these in a new post.
1. isn't the seder muskal going to be a seder havayah also? since these "intellects" are also "brought into existence"
Havaya is generation an existence relevant to understanding species of individuals interacting in the ecosystem of matter in a motion measured in time. This is relevant to generation after generation of identical particulars as Shlomo Ha-Melech describes nicely at the beginning of Koheles. A generation comes exists dies degenerates a new generation begins. This is not relevant to entities outside of chomer/matter.
2. Based on what you said earlier (in the first seder)about the active intellect causing Tzurah bichomer, isn't the second seder (havayat nimtzaim bi-chomer) going to emerge as a result of the first?
Yes exactly.
3. Why does the Seder Havayah move from lowest to highest while seder muskal go from highesst to lowest?
Havaya is an idea that exists as expressed in generations of individuals in a material medium. As such it follows the order of evolution in time. Life (Vegetable,animal Human) exists in time after chemical compounds that could be specifically ordered in a double helix of DNA. In a sense then this framework is still evolving and will do so until its true end product- man- actually knows himself and functions as a species to educate generation after generation of havaya in mankind's children.
4. What does the term "hylic Tzurah" mean?
Hylic is the potential of material to combine or be formed through havaya into the individuals of species that express an idea or law. Chemicals combine to form the DNA life pattern.
5. How is the human mind "hylic tzurah " if it partakes of "Shamayim""
Mind starts as Ralbag says "bereft of ideas". It does not actually know, it potentially knows. Newton then has a mind that is hylic until it gains the sensory experience of seeing an apple, then chooses to seek the cause of motion through it rather than choose to eat or throw it at someone. The potential to know is realized if the soul chooses to focus on the end product of knowledge in this case gravity.However sensory experience is in essence a material phenomenon shared with animals as Ralbag emphasizes. Even the person who chooses to eat the apple or throw it knows it practically as food or a missile. "Food" and "missile are abstractions,but one merely useful in a practical way and therefore material and animal. This ceases to be the case when we seek ideas that are not useful in conquest-only beautiful as theoretical knowledge useful in itself. As the mind comes to actually know , we discern such theoretical ideas in the laws of material things and the Butterfly is unleashed from the cocoon. A theoretical ohev of the good of ideas is born and a practical man whose good is money or power ceases to exist. Einstein emerges and Edison is no more. Avraham is born and Noach the inventor of the plow ceases to exist. Obviously this involves valuing theoretical pleasure over animal pleasure as I told Michael in Tzelem 3 comments
6. In the "Seder Havayah" what is more primary about the "Yesodot"? Aren't they also going to be law expressed in matter? (Are these Yesodot the particles of quantum physics or something more abstract?) If the yesod didn't exist a combination or structure could not exist. No H2O without H and O. Works all the way up to the most complex compound of brain.
7. Why is political knowledge part of Yishuv Hadaat, isn't the theory of politics merely an aspect of psychology? Why isn't knowledge of the "Kol Hanimtzaim" part of Yishuv Daat?
Theoretical knowledge is useful in itself. Practical is useful for action. All these subjects can therefore be both. In the Mishne Torah they are practical, in Moreh theoretical.
8. "This attainment is difficult due to matter, dimayon and mitaveh which seek to limit man's decisions and crafts to an animal society."
are matter, dimayon and mitaveh three different things? what exactly are they and how do they prevent the attainment of knowledge? also isn't dimayon used in attaining knowledge?
Matter is Hylic potential which in ultimate evolution is Man. Man has the power to interact with his environment in two ways. 1) Be attracted to eat apples in accord with the imaginations picturing of a delicious red apple that attracts the animal power of desire or 2) seek causal knowledge seeing apple as a good case of body as indicated by the guidance of an intuition informed by the active intellect to satisfy the superior pleasure of knowledge . Notice the header explaining the purpose of this website.
1. isn't the seder muskal going to be a seder havayah also? since these "intellects" are also "brought into existence"
Havaya is generation an existence relevant to understanding species of individuals interacting in the ecosystem of matter in a motion measured in time. This is relevant to generation after generation of identical particulars as Shlomo Ha-Melech describes nicely at the beginning of Koheles. A generation comes exists dies degenerates a new generation begins. This is not relevant to entities outside of chomer/matter.
2. Based on what you said earlier (in the first seder)about the active intellect causing Tzurah bichomer, isn't the second seder (havayat nimtzaim bi-chomer) going to emerge as a result of the first?
Yes exactly.
3. Why does the Seder Havayah move from lowest to highest while seder muskal go from highesst to lowest?
Havaya is an idea that exists as expressed in generations of individuals in a material medium. As such it follows the order of evolution in time. Life (Vegetable,animal Human) exists in time after chemical compounds that could be specifically ordered in a double helix of DNA. In a sense then this framework is still evolving and will do so until its true end product- man- actually knows himself and functions as a species to educate generation after generation of havaya in mankind's children.
4. What does the term "hylic Tzurah" mean?
Hylic is the potential of material to combine or be formed through havaya into the individuals of species that express an idea or law. Chemicals combine to form the DNA life pattern.
5. How is the human mind "hylic tzurah " if it partakes of "Shamayim""
Mind starts as Ralbag says "bereft of ideas". It does not actually know, it potentially knows. Newton then has a mind that is hylic until it gains the sensory experience of seeing an apple, then chooses to seek the cause of motion through it rather than choose to eat or throw it at someone. The potential to know is realized if the soul chooses to focus on the end product of knowledge in this case gravity.However sensory experience is in essence a material phenomenon shared with animals as Ralbag emphasizes. Even the person who chooses to eat the apple or throw it knows it practically as food or a missile. "Food" and "missile are abstractions,but one merely useful in a practical way and therefore material and animal. This ceases to be the case when we seek ideas that are not useful in conquest-only beautiful as theoretical knowledge useful in itself. As the mind comes to actually know , we discern such theoretical ideas in the laws of material things and the Butterfly is unleashed from the cocoon. A theoretical ohev of the good of ideas is born and a practical man whose good is money or power ceases to exist. Einstein emerges and Edison is no more. Avraham is born and Noach the inventor of the plow ceases to exist. Obviously this involves valuing theoretical pleasure over animal pleasure as I told Michael in Tzelem 3 comments
6. In the "Seder Havayah" what is more primary about the "Yesodot"? Aren't they also going to be law expressed in matter? (Are these Yesodot the particles of quantum physics or something more abstract?) If the yesod didn't exist a combination or structure could not exist. No H2O without H and O. Works all the way up to the most complex compound of brain.
7. Why is political knowledge part of Yishuv Hadaat, isn't the theory of politics merely an aspect of psychology? Why isn't knowledge of the "Kol Hanimtzaim" part of Yishuv Daat?
Theoretical knowledge is useful in itself. Practical is useful for action. All these subjects can therefore be both. In the Mishne Torah they are practical, in Moreh theoretical.
8. "This attainment is difficult due to matter, dimayon and mitaveh which seek to limit man's decisions and crafts to an animal society."
are matter, dimayon and mitaveh three different things? what exactly are they and how do they prevent the attainment of knowledge? also isn't dimayon used in attaining knowledge?
Matter is Hylic potential which in ultimate evolution is Man. Man has the power to interact with his environment in two ways. 1) Be attracted to eat apples in accord with the imaginations picturing of a delicious red apple that attracts the animal power of desire or 2) seek causal knowledge seeing apple as a good case of body as indicated by the guidance of an intuition informed by the active intellect to satisfy the superior pleasure of knowledge . Notice the header explaining the purpose of this website.
The world of ideas #4 צלם
יסוד היסודות ועמוד החכמות, לידע שיש שם מצוי ראשון והוא ממציא כל הנמצא
מצוי ראשון (1 the foundation of Existence is known to us as an, neccessary entity / existent (מצוי). He is first in the causal order or chain (ממציא כל הנמצא) all contingent entities / existent
(נמצא) need Him as a cause:
לא נמצאו אלא מאמיתת הימצאו
2)The need for Him as cause expresses itself in two separate causal chains or Hierarchies (Sedarim):
a) Seder muskal of nimtzaim mufradim michomer b) Seder havayat nimtzaim bi-chomer
Seder muskal of nimtzaim mufradim michomer.
This is the hierarchy of "mind" or ideational contingent entities that are more abstract than material laws. These contingent entities' order is in terms of priority of actual haskalah -their knowledge is dependent upon each other in a way which is analogous to a students dependence on the ideas of his master. Each level is assigned the action of bringing into being the next in order as result of its haskala of idea. The lowest muskal in this order is Sechel ha-poel tzura bichomer on Aretz- the active intellect. This tzura bichomer is expressed in an evolutionary process (Seder havaya) whose climax is the realization of mind in man.
Seder havayat nimtzaim bi-chomer
The evolutionary process of Seder havayat nimtzaim bi-chomer is accomplished through realizing potential- Hylic Tzura. Hylic Tzura expresses itself in the eternal structure of the Contingent entities ie the continuous becoming of generations of changing individuals. This structure identifies a hierarchy of species minim: ha-domem, ha-tzomech, Chai and midaber that interact in a ecosystem called aretz. Each of these species exist in matter as a idea expressed as a law in a material substratum (gravity,DNA,chemical bonds). This material substratum presupposes a material process that evolves from mechanistic combinations of primordial elements (Yesodot) through a series of material stages into the fully developed, self perpetuating earthly ecosystem. This self perpetuation is the eternal series of generations- lifetimes of individuals of the same kind interacting in our ecosystem.
b. The end product of this evolutionary process or the highest hylic tzura is human mind or nefesh. It is first because its coming into being is actual sechel-the action of reflection upon ideas. This reflection upon ideas rests upon the power of sechel to reflect upon its own difference from baal chai as a nefesh chaya. This reflection upon the phenomenon of nefesh chaya, a knowledge of the eternal ideas underlying the hierarchy of minim is the link of Shamayim va-aretz. As actual knowing, mans knowledge of the cause of eternity in minim whose individual hovim are changing is the final substratum of tzura bichomer. In contrast the other species unconsciously act on the basis of laws,but are not conscious of the ideas that move them. By his realizing the potentia for knowing, man completes the Creation of the ecosystem of Aretz.
3) The realization of nefesh chaya through discerning its distinctness on aretz opens the possibility of man aiding in Creating the end product of aretz . The first man initiates the process by choosing to realize the potentia to be a realized mind differentiated from the rest of Aretz. This self realization involves a seeking of means to attain ones unique human potentia as a mind. These means are of two kinds of cultivations relevant to human success- yishuv daat and yishuv aretz. Yishuv daat involves gaining the experience in psychological/philosophical/political knowledge needed to make wise decisions. Yishuv aretz involves the actual crafts and skills needed to apply these decisions in real time. How these functions realize themselves depend upon the circumstances.This attainment is difficult due to matter, dimayon and mitaveh which seek to limit man's decisions and crafts to an animal society.
4) The difficulty of attaining realization of tzura banefesh points to the need for Torah, the instrumental Nimmus hamegia adam lihatzlacha. It is the Torah that makes us aware of the dangers of an animal life such as Egypt. An Egyptian society ignores the reality of theoretical ideas and focuses exclusively on ideas useful for inventions used in success measured exclusively by human conquest of the material world. This preoccupation with conquest,by definition, removes all theoretical meaning from thought and reduces life to competition for greatest conqueror-the animal alpha. The Torah liberates the mind from the slavish meaninglessness and cruelty of a purely competitive life and guides us to a moderate success that balances conquest with the higher need of enabling the glorious apprehension of a life of justice and chesed of knowing theoretical ideas and cooperating with others in their attainment.
מצוי ראשון (1 the foundation of Existence is known to us as an, neccessary entity / existent (מצוי). He is first in the causal order or chain (ממציא כל הנמצא) all contingent entities / existent
(נמצא) need Him as a cause:
לא נמצאו אלא מאמיתת הימצאו
2)The need for Him as cause expresses itself in two separate causal chains or Hierarchies (Sedarim):
a) Seder muskal of nimtzaim mufradim michomer b) Seder havayat nimtzaim bi-chomer
Seder muskal of nimtzaim mufradim michomer.
This is the hierarchy of "mind" or ideational contingent entities that are more abstract than material laws. These contingent entities' order is in terms of priority of actual haskalah -their knowledge is dependent upon each other in a way which is analogous to a students dependence on the ideas of his master. Each level is assigned the action of bringing into being the next in order as result of its haskala of idea. The lowest muskal in this order is Sechel ha-poel tzura bichomer on Aretz- the active intellect. This tzura bichomer is expressed in an evolutionary process (Seder havaya) whose climax is the realization of mind in man.
Seder havayat nimtzaim bi-chomer
The evolutionary process of Seder havayat nimtzaim bi-chomer is accomplished through realizing potential- Hylic Tzura. Hylic Tzura expresses itself in the eternal structure of the Contingent entities ie the continuous becoming of generations of changing individuals. This structure identifies a hierarchy of species minim: ha-domem, ha-tzomech, Chai and midaber that interact in a ecosystem called aretz. Each of these species exist in matter as a idea expressed as a law in a material substratum (gravity,DNA,chemical bonds). This material substratum presupposes a material process that evolves from mechanistic combinations of primordial elements (Yesodot) through a series of material stages into the fully developed, self perpetuating earthly ecosystem. This self perpetuation is the eternal series of generations- lifetimes of individuals of the same kind interacting in our ecosystem.
b. The end product of this evolutionary process or the highest hylic tzura is human mind or nefesh. It is first because its coming into being is actual sechel-the action of reflection upon ideas. This reflection upon ideas rests upon the power of sechel to reflect upon its own difference from baal chai as a nefesh chaya. This reflection upon the phenomenon of nefesh chaya, a knowledge of the eternal ideas underlying the hierarchy of minim is the link of Shamayim va-aretz. As actual knowing, mans knowledge of the cause of eternity in minim whose individual hovim are changing is the final substratum of tzura bichomer. In contrast the other species unconsciously act on the basis of laws,but are not conscious of the ideas that move them. By his realizing the potentia for knowing, man completes the Creation of the ecosystem of Aretz.
3) The realization of nefesh chaya through discerning its distinctness on aretz opens the possibility of man aiding in Creating the end product of aretz . The first man initiates the process by choosing to realize the potentia to be a realized mind differentiated from the rest of Aretz. This self realization involves a seeking of means to attain ones unique human potentia as a mind. These means are of two kinds of cultivations relevant to human success- yishuv daat and yishuv aretz. Yishuv daat involves gaining the experience in psychological/philosophical/political knowledge needed to make wise decisions. Yishuv aretz involves the actual crafts and skills needed to apply these decisions in real time. How these functions realize themselves depend upon the circumstances.This attainment is difficult due to matter, dimayon and mitaveh which seek to limit man's decisions and crafts to an animal society.
4) The difficulty of attaining realization of tzura banefesh points to the need for Torah, the instrumental Nimmus hamegia adam lihatzlacha. It is the Torah that makes us aware of the dangers of an animal life such as Egypt. An Egyptian society ignores the reality of theoretical ideas and focuses exclusively on ideas useful for inventions used in success measured exclusively by human conquest of the material world. This preoccupation with conquest,by definition, removes all theoretical meaning from thought and reduces life to competition for greatest conqueror-the animal alpha. The Torah liberates the mind from the slavish meaninglessness and cruelty of a purely competitive life and guides us to a moderate success that balances conquest with the higher need of enabling the glorious apprehension of a life of justice and chesed of knowing theoretical ideas and cooperating with others in their attainment.
Thursday, March 13, 2008
the active intellect צלם #3
Matts question on the previous post is so fundamental, I will give it its own post.
To understand the Active intellect one must ask oneself a fundamental question about learning. How does man shift from ignorance, or mere potential knowing, to wisdom, or actual knowing? We are not the cause of our own knowing, it seems like we undergo a transformational process of, as it were, not seeing and then seeing an idea, shifting from ignorance to knowledge. What causes this transformation to occur?
Let us picture the discovery of gravity as a case in point. We can imagine Newton observing the apple falling from the tree. Newton realized that the falling apple was in reality an example of relationship between all bodies- there is an attraction between bodies that is the cause of the apple in particular falling. Taking a step back we can now ask a deeper question. What caused Newton to see the apple in the more general sense of body? No one else had ever seen apples falling as a special case of attraction between bodies. What was the cause of Newton's shift from potential knowing of gravity to actually knowing it?
Surely this is as legitimate a question as the one about falling. Why should a material change require a cause but a mental change not need one? Shouldn't all change require a cause not just material change? Surely there is a cause for the change of a צלם from ignorance to wisdom as much as a change of a body from one place to another?
This cause of knowing is not a material force like gravity. Gravity causes material motion, change of place or perhaps speed, of the various material parts of the universe in relation to each other. As such gravity can explain orbits of planets, it can allow us to calculate where the moon will be relative to the Sun or Earth at any given time. It cannot explain the immaterial צלם's transformation from unknowing to knowing of immaterial ideas. What force then is the cause of this immaterial transformation of knowing ideas?
It is in exploring this problem that we come to the idea of an “active intellect”. The active intellect is the pre-existing ideational force that is the cause of our insight,the cause of the action of transformation of צלם from potential knowing to actual knowing. We feel this force as an intuitive attraction to the idea that solves a problem. But our intuition is not the cause of itself. Rather our intuition is our experience of an external ideational or immaterial force attracting us,moving our צלם from potential knowing -a sense of problem in the world- toward actual knowing - insight into a universal abstraction such as "attraction of bodies" as the explanation of individual sensational events such as the falling of this apple.
To understand the Active intellect one must ask oneself a fundamental question about learning. How does man shift from ignorance, or mere potential knowing, to wisdom, or actual knowing? We are not the cause of our own knowing, it seems like we undergo a transformational process of, as it were, not seeing and then seeing an idea, shifting from ignorance to knowledge. What causes this transformation to occur?
Let us picture the discovery of gravity as a case in point. We can imagine Newton observing the apple falling from the tree. Newton realized that the falling apple was in reality an example of relationship between all bodies- there is an attraction between bodies that is the cause of the apple in particular falling. Taking a step back we can now ask a deeper question. What caused Newton to see the apple in the more general sense of body? No one else had ever seen apples falling as a special case of attraction between bodies. What was the cause of Newton's shift from potential knowing of gravity to actually knowing it?
Surely this is as legitimate a question as the one about falling. Why should a material change require a cause but a mental change not need one? Shouldn't all change require a cause not just material change? Surely there is a cause for the change of a צלם from ignorance to wisdom as much as a change of a body from one place to another?
This cause of knowing is not a material force like gravity. Gravity causes material motion, change of place or perhaps speed, of the various material parts of the universe in relation to each other. As such gravity can explain orbits of planets, it can allow us to calculate where the moon will be relative to the Sun or Earth at any given time. It cannot explain the immaterial צלם's transformation from unknowing to knowing of immaterial ideas. What force then is the cause of this immaterial transformation of knowing ideas?
It is in exploring this problem that we come to the idea of an “active intellect”. The active intellect is the pre-existing ideational force that is the cause of our insight,the cause of the action of transformation of צלם from potential knowing to actual knowing. We feel this force as an intuitive attraction to the idea that solves a problem. But our intuition is not the cause of itself. Rather our intuition is our experience of an external ideational or immaterial force attracting us,moving our צלם from potential knowing -a sense of problem in the world- toward actual knowing - insight into a universal abstraction such as "attraction of bodies" as the explanation of individual sensational events such as the falling of this apple.
Sunday, March 9, 2008
צלם #2
In order to connect the idea of צלם to Adam's naming of the animals I will translate Ralbag's introduction to the story.
Ralbag's intro to Adam's naming
The objective of this story (perek 2 of Adam's naming) is to educate us in the instruments God gave to Adam to bring about his success as a intellectual psyche (nefesh), this being the success that is the basis of eternal life.
We will now introduce a theme that unifies every aspect of the story until “Adam knew his wife Chava” (Breishees 4,1). As mentioned in “De Anima”, the human mind begins its development bereft of any ideas, it being under the influence of the Active intellect that influences it to intellectual apprehension via the senses, the power of imagination and memory. This influence in intellectual apprehension of the deep secrets of existence is similar to lightening or the flash of light on a revolving sword which is periodically visible and then hidden again. This similarity results from the immense difficulty in attaining objective detachment (hitbodedut) from the subjective character of the other psychic powers that the intellect needs for its proper function. We have already explained ,in the first part of Milchamot Hashem, that this success occurs when man gains intellectual apprehension of the system of real things their order and consistency to the extent of his ability and that it is in this manner that his mind can gain eternal life. The major area in which the secrets of existence will become known is our immediate environment- of course insofar as it is a reflection of the universal order. The remote parts of the universe as well as what is prior to them (angels) will be apprehended more feebly...
It was also shown in De Anima that the imaginative power and the power of desire are the cause of motion in animals be it moving towards an object or away from it. This occurs when the imagination pictures a certain tangible thing, thereby arousing the power of desire moving the animal to approach the tangible thing or flee from it. Since in this way a man can be drawn into the orbit of physical pleasure which remove him from his proper course of development, it is the power of desire that is the Yetzer Hara and it is the imagination that controls it. It is therefore clear that the imagination can function in two separate frameworks- either as a means of proper development of man or as a means of removing him from this path of proper development...
It is also clear that much of human apprehension, are not human per se but rather are common, in a certain framework, to animal apprehension. This is the area of good and evil, that is to say recognition of
1)the pleasant and unpleasant which is considered “good”
2)the beneficial and the damaging
3)the proper and improper
each of which is considered to be good and evil in the opinion of some...
Now all these things, though they are products of intellectual apprehension via the use of the senses in a certain framework... do not lead to the success of the soul.
Ralbag's intro to Adam's naming
The objective of this story (perek 2 of Adam's naming) is to educate us in the instruments God gave to Adam to bring about his success as a intellectual psyche (nefesh), this being the success that is the basis of eternal life.
We will now introduce a theme that unifies every aspect of the story until “Adam knew his wife Chava” (Breishees 4,1). As mentioned in “De Anima”, the human mind begins its development bereft of any ideas, it being under the influence of the Active intellect that influences it to intellectual apprehension via the senses, the power of imagination and memory. This influence in intellectual apprehension of the deep secrets of existence is similar to lightening or the flash of light on a revolving sword which is periodically visible and then hidden again. This similarity results from the immense difficulty in attaining objective detachment (hitbodedut) from the subjective character of the other psychic powers that the intellect needs for its proper function. We have already explained ,in the first part of Milchamot Hashem, that this success occurs when man gains intellectual apprehension of the system of real things their order and consistency to the extent of his ability and that it is in this manner that his mind can gain eternal life. The major area in which the secrets of existence will become known is our immediate environment- of course insofar as it is a reflection of the universal order. The remote parts of the universe as well as what is prior to them (angels) will be apprehended more feebly...
It was also shown in De Anima that the imaginative power and the power of desire are the cause of motion in animals be it moving towards an object or away from it. This occurs when the imagination pictures a certain tangible thing, thereby arousing the power of desire moving the animal to approach the tangible thing or flee from it. Since in this way a man can be drawn into the orbit of physical pleasure which remove him from his proper course of development, it is the power of desire that is the Yetzer Hara and it is the imagination that controls it. It is therefore clear that the imagination can function in two separate frameworks- either as a means of proper development of man or as a means of removing him from this path of proper development...
It is also clear that much of human apprehension, are not human per se but rather are common, in a certain framework, to animal apprehension. This is the area of good and evil, that is to say recognition of
1)the pleasant and unpleasant which is considered “good”
2)the beneficial and the damaging
3)the proper and improper
each of which is considered to be good and evil in the opinion of some...
Now all these things, though they are products of intellectual apprehension via the use of the senses in a certain framework... do not lead to the success of the soul.
Tuesday, March 4, 2008
Tzelem
The Tzelem is the mind,the unique power in Man by which we alone among all animals recognize Chochmas Hashem in His Creation. It is critical to realize that the Tzelem operates through an animal psyche, the Nefesh Ha-Behami.
Because we recognize Chochmas Hashem through the Nefesh Ha-Behami (animal psyche), we experience two distinct kinds of Chochma- theoretical and practical each with their own unique focus.
Theoretical knowledge is characterized by its absolute universality-its focus being Chochma as expressed in the interaction of all parts of system of Creation, including man. Gravity for example is seen as a cause of all motion in the universe. It applies to man of course, but as a component part of the material world. The frame of reference of theoretical mind is that of the astronaut, seeing gravity exemplified in the motion of Earth as just another interaction between material bodies. Such focus is upon Hashem's Chochma as a phenomenon and is therefore called "being before Hashem". This is the perspective of Perek 1 of Brayshees.
Practical knowledge,as an animal power, is characterized by its focus being on one interaction only, to the exclusion of all others in the grand system of Creation-man and his environment. The frame of reference of practical mind is that of the Doctor, engineer, and professional generally- Creation as resource useful to the human end of well being. This interaction is focused on all or some of Earth. All when considering the consequences of global warming, but usually something much smaller- my city, my neighborhood,my body. This is the perspective of Perek 2 of Brayshees.
The development of the Tzelem as a power in an animal is composed of two essential choices:
1) Becoming realistic in the sense of gaining knowledge useful for the limited purpose of human well being. This knowledge is merely useful in navigating our environment as an intelligent animal. This involves choosing truly beneficial ends with doable means or practical knowledge. We call this becoming a wise person. This process begins with naming oneself- realizing that man is more than an animal by virtue of his tzelem, this is Mussar and the objective of the regular Mitzvot.
2) Becoming a thinker in the sense of truly appreciating theoretical knowledge for its intrinsic benefit and ultimate value. We call this becoming an Ohev and Yareh. This occurs after choice #1 is well established and is the objective of the Mitzvos of Yesodei Hatorah.
Because we recognize Chochmas Hashem through the Nefesh Ha-Behami (animal psyche), we experience two distinct kinds of Chochma- theoretical and practical each with their own unique focus.
Theoretical knowledge is characterized by its absolute universality-its focus being Chochma as expressed in the interaction of all parts of system of Creation, including man. Gravity for example is seen as a cause of all motion in the universe. It applies to man of course, but as a component part of the material world. The frame of reference of theoretical mind is that of the astronaut, seeing gravity exemplified in the motion of Earth as just another interaction between material bodies. Such focus is upon Hashem's Chochma as a phenomenon and is therefore called "being before Hashem". This is the perspective of Perek 1 of Brayshees.
Practical knowledge,as an animal power, is characterized by its focus being on one interaction only, to the exclusion of all others in the grand system of Creation-man and his environment. The frame of reference of practical mind is that of the Doctor, engineer, and professional generally- Creation as resource useful to the human end of well being. This interaction is focused on all or some of Earth. All when considering the consequences of global warming, but usually something much smaller- my city, my neighborhood,my body. This is the perspective of Perek 2 of Brayshees.
The development of the Tzelem as a power in an animal is composed of two essential choices:
1) Becoming realistic in the sense of gaining knowledge useful for the limited purpose of human well being. This knowledge is merely useful in navigating our environment as an intelligent animal. This involves choosing truly beneficial ends with doable means or practical knowledge. We call this becoming a wise person. This process begins with naming oneself- realizing that man is more than an animal by virtue of his tzelem, this is Mussar and the objective of the regular Mitzvot.
2) Becoming a thinker in the sense of truly appreciating theoretical knowledge for its intrinsic benefit and ultimate value. We call this becoming an Ohev and Yareh. This occurs after choice #1 is well established and is the objective of the Mitzvos of Yesodei Hatorah.
Kon Tiki of mind
In the course of my last conversations on kankanchadash.blogspot.org I noticed a need for a calibrating of well known terms (Shmo ha-gadol, Ahava,Yira,tzelem etc). I recalled a project that I meant to do at the very beginning of my site in 2007,but never quite got done. I originally spoke of a new series of posts with a strategy specifically focused on experiential epiphanies a la Adam ha-rishon. My intent was to capture Adam's fundamental sense of problem with "naming" his world subsequently resolved through insight. I call this project Kon Tiki of mind, in honor of the famous Thor Heyerdahl who sought to recapture Ancient notions by reliving their experience. Here too we will seek to recapture the ancient experience of Mesorah by a guided "reliving the naming" involved with key Torah experiences.
Each stop on the Kon Tiki voyage will focus on one "term" that will be grounded in its appropriate story. The first will be "tzelem" the unique soul of man grounded, appropriately, in Adam's naming of the animals.
Each stop on the Kon Tiki voyage will focus on one "term" that will be grounded in its appropriate story. The first will be "tzelem" the unique soul of man grounded, appropriately, in Adam's naming of the animals.
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