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.
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7 comments:
Is "Mussar" the same thing as the Yirah of "Yirat HAshem Reishit Daat"
In the Ralbag's introduction he says that the torah divides into 3 general subject matters How does your division correspond with his 3?
Rabbi S,
I apologize for joining this so late. I see you have made significant progress. I will simply identify a few questions on the posts that I think need clarification. Can you clarify why the term "being before Hashem" exemplifies the idea of one who focuses upon Hashem's Chochma?
Can you clarify what you mean by "naming oneself?" In the story of Adam, he is naming other animals, what does it mean to name oneself?
RW
if 'the Tzelem operates through an animal psyche, the Nefesh Ha-Behami' and 'we recognize Chochmas Hashem through the Nefesh Ha-Behami (animal psyche)' - which by definition the animals also must have, then in what way can you justify 'realizing that man is more than an animal by virtue of his tzelem'.
You really have not understood what the Rambam says at all, and are just playing around with his words.
I understand your concern Anthony. If you still think this when I elaborate on Megilla and Geula and Adam please let me know.
Yaakov
Mussar is the process of transformation to yirah, and the development of it into a lifestyle. Ayn boor yieh chet. One bereft of experience has no fear of acting on unguided intuition. The experienced craftsman, am ha-aretz, has a real world appreciation that there is a Chochma governing our environment. The Doctor, engineer etc demonstrates this in his professional life. Such people would never consider just cutting patients arbitrarily or throwing materials together to build a bridge. Their yiras chet would demand their carefully checking to make sure activity is guided by the best thinking of his field.
Yaakov
The Ralbag's three subject matters are stages of the development of minds power over its psychic tool. At first the mind is used by the psychic tools interests. It seeks knowledge not for its own sake(lishma), but out of fear of failure in a material sense(shelo lishma). Such people transform are involved in yishuv ha-olam hazeh. As they do so the mind gains independence, it starts recognizing chochma not as a source of material power but as something beyond that. Lets deal with this further in megilla and geula ok?
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