Tuesday, February 24, 2009
I was wondering, what was the point of yesterday's class? Also, why did you start the zoom with single celled organisms coming together? Isn't our pasuk about day six which is after the fish and birds already exist?
Tuesday, February 17, 2009
יחזקאל פרק לז
Sunday, February 15, 2009
To the wellspring of prophecy we are all summoned. We are desperately thirsty, though a garden wellspring, the source of life giving water, is right in front of us.
A hidden holy might dwells within us, a special living soul is expressed in our midst.
From the spirit of Mesorah - great winds have begun blowing, coming our way. We are arising, shaking ourselves off and seeking a new life, a renaissance of ancient days.
Saturday, February 14, 2009
Any hero feel up to translating the poem revealing water that is cool sweet and good.Interpretations welcome as well.
אל מעין הנבואה הננו נקראים, צחי צמא אנחנו, אבל מעין גנים מקור מים חיים לפנינו הוא. סתר עז קדוש שוכן בנו, נשמה חיה מיוחדה שרויה בקרבנו, מרוחה-של-מסורה זורמים ונושבים רוחות, והנם באים עדינו, הננו מתקוממים, מתנערים ומבקשים חיים חדשים, חידוש ימים כקדם
Sunday, February 8, 2009
הִלְכּוֹת דֵּעוֹת פֵּרֶק ו
א דֶּרֶךְ בְּרִיָּתוֹ שֶׁלָּאָדָם--לִהְיוֹת נִמְשָׁךְ בְּדֵעוֹתָיו וּבְמַעֲשָׂיו אַחַר רֵעָיו וַחֲבֵרָיו, וְנוֹהֵג בְּמִנְהַג אַנְשֵׁי מְדִינָתוֹ. לְפִיכָּךְ צָרִיךְ אָדָם לְהִתְחַבַּר לַצַּדִּיקִים וְלֵישֵׁב אֵצֶל הַחֲכָמִים תָּמִיד, כְּדֵי שֶׁיִּלְמֹד מִמַּעֲשֵׂיהֶם; וְיִתְרַחַק מִן הָרְשָׁעִים הַהוֹלְכִים בַּחֹשֶׁךְ, כְּדֵי שֶׁלֹּא יִלְמֹד מִמַּעֲשֵׂיהֶם. הוּא שֶׁשְּׁלֹמֹה אוֹמֵר, "הוֹלֵךְ אֶת-חֲכָמִים, יֶחְכָּם; וְרֹעֶה כְסִילִים, יֵרוֹעַ" (משלי יג,כ). וְאוֹמֵר, "אַשְׁרֵי הָאִישׁ
It is part of the natural processes of man to be controlled, in his personal character and actions, by his fellows and friends and to conform to the conventions of his countrymen. Therefore, a person should create connections to righteous people and establish oneself amongst learned people, to learn from their actions. One should distance oneself from wicked people, who function in darkness, so that one will not learn from their actions. As Solomon said, "He who walks with wise men shall be wise, but a companion of fools shall suffer harm". It is also written, "Happy is the man is who does not follow the counsel of the wicked, nor adopts the way of sinners, nor sits amongst scorners".
Rambam exposes an implication of the definition that "man is Rational animal". As an animal, man will naturally perceive his interaction with the world via the lens of group experience.
The principle is consistent with what we know about animal, but does not organically arise from our intuition of actually engaging the world. It would seem that this application of principle, in some sense, contradicts our expectations. In some sense, we must have a counter sense of man, of rational animal, that precludes Rambam's deduction, disconnecting our experience from the principle.
The solution- Mishlei
הוּא שֶׁשְּׁלֹמֹה אוֹמֵר, "הוֹלֵךְ אֶת-חֲכָמִים, יֶחְכָּם; וְרֹעֶה כְסִילִים, יֵרוֹעַ" משלי יג
It is interesting to note that Rambam "throws us a rope" , as it were. He points to Mishlei as the source for our insight. It seems that the Mussar of Shlomo, releases us from the experience based mistake regarding interaction with the world that holds us back from Rambam's principle.