Rambam System

Natural law of Man

2011-11-24T17:23:00.000-08:00

In the previous post, I noted that the expulsion of Dr Schectman from the scientific community, for the crime of offering novel ideas, reveals a tension in man. On the one hand, our minds demand constant revision of our models. On the other hand, our need for dignity and security demands a stability in these very same models. The history of science is characterized by the steady victory of innovation over stability, as in the case of Dr Schectman. Problems in the sciences exist, to be sure, but mankind is committed to seeking formulations of natural law to solve these. Because of this commitment to research, progress in the math and the natural sciences seems to be steadily increasing since the renaissance, with old models giving way to new ones, almost as a matter of course.

In stark contrast to math and natural sciences, the science of living life, lags far behind. We do not find a corresponding commitment to seeking natural law in the domain of living life, in this sphere, the dark ages persist.

In the T’fila of the zmanim, we focus attention upon this issue. We yearn, to bring to the study of everyday living, the same framework of dynamic research into natural law found in the sciences. This yearning to bring dynamism into research of the laws of life itself, is the mission we were chosen for and what characterizes us a Jewish nation. His “Name” the sense of the Wisdom and natural law which underlies His Creation generally, is associated with the Jewish nation.

מו ברכה אמצעית של ראש השנה, בערבית ושחרית ומנחה:

אתה בחרתנו מכל העמים ורצית בנו מכל הלשונות, וקידשתנו במצוותיך וקירבתנו מלכנו לעבודתך; ושמך הגדול והקדוש, עלינו קראת.

But why is this commitment to research in natural law in the domain of life, so unique? This is the topic of the next post.

The Nature of Teshuva

2011-10-27T07:39:00.000-07:00

Reading about Dr Schectman’s expulsion from the scientific community, one finds oneself confused. What was it about the future Nobel prize winner’s questioning, that warranted this drastic action? Surely in a scientific community dedicated to furthering knowledge, there would be an honored place for an innovator such as Dr Scechtman? What better way is there to succeed in research, than asking fundamental questions? Yet, Dr Schectman was not saught after as a valuable asset to his team, far from it. The mere presence of an individual who actually questioned a fundamental of established science was intolerable to his community and resulted in his being shunned? How do we explain this? What mechanism underlies this human disposition to discredit a thinker who dares to question the established order?

The answer lies, in appreciating the complexity of human nature. On the one hand we are like Dr Schectman, a Tzelem Elokim,a mind blessed with an insatiable desire to draw ever nearer to His Absolute Knowledge. As Ralbag points out nicely, this absolute knowledge, is unattainable to us. Yet, via exploration of His Creations, in Chemistry Physics and other disciplines, we can draw ever nearer, in our models of science.

Blessed and most revered be the tzur ("rock"), foundation of all existence, whose “insight” (T'vunaso) , “wisdom” (chochmaso) and “knowledge” (Daato) bring into being, a system of existing things, whose existence exhibits a wisdom and grace which none but He can completely apprehend.

It is vital that we keep in mind that it is impossible for us to completely apprehend the wisdom and grace expressed in the nature of the Torah’s existence. In reality we know but a pittance and are ignorant of much, as is the case with our knowledge of the nature of all existing things with regard to their wisdom and grace. In reality we apprehend but very little, as is well known to all those who do real research in the natural sciences- and come to appreciate the gap between our models of the of the laws of the Universe and their reality.

The very limitation of our apprehension, is naturally painful to us. Our psychic makeup causes us to desire to be Elohim, great beings secure in power over their environments. We yearn for science to cure cancer and disease extending our power over the environment, not to point out our frailty. We need to have confidence in our pillars of science, in the absence of such pillars education would be impossible, as would much applied research.

Much as we can identify with the pioneering spirit of Dr Schectman, we must be be able to appreciate the limitation of his community as well. It is understandable that the research community would at first reject fundamental questioning. Much research depends upon applying established knowledge to new particular cases. If a biologist is not confident in the core notion of DNA, how is he to spend the long years needed to become educated in his field? How is he to dedicate himself to applying this notion to the myriad of cases available in the real world?

It is recognizing the tension between our psychic needs for security and dignity in the application of old models of knowledge, alongside our need to move ever closer to Him through attaining breakthroughs in models that we come to understand the natural relationship of Teshuva and time.

We should be working through the complexity of our relationships with “Dr Schectman’s” on a yearly basis. The conflict between security in our current representation of the world, and its absolute reality should be playing out, on a regular basis, it is the lifeblood of the human community. The nature of Teshuva, the motion of ever increasing recognition of the limitations of the psychic world and motion toward the Absolute, is therefore the central theme of Moadot. How this is so will be explored in the next post.

Insight and Reflection

2011-10-23T13:37:00.000-07:00

In the previous posts, I identified the Moadot, as being a very special case of generational development in time. All species on Earth develop in time- in a bodily sense. The tree gathers rings, the vegetable and animal fullness of body or physical function. It is man alone, as a mind or Tzelem Elokim, that develops through attaining abstract knowledge.

The process of developing as a mind, requires insight into observations. It is through scrutinizing the nature of insight, that we can understand the specific function of moadot, in catalyzing human development. To illustrate the nature of "insight" let us consider the interesting case of the recent Israeli Nobel prize winner in Chemistry, Dan Shechtman.

Dr Schectman was blessed with a unique insight into Chemical structure, an insight so fundamental, that it contradicted accepted notions of science. As might be expected, Schectman's insight was not initially met with encouragement and support, quite the contrary. As reported in the press:

"I told everyone who was ready to listen that I had material with pentagonal symmetry. People just laughed at me," Shechtman said in a description of his work released by his university.

For months he tried to persuade his colleagues of his find, but they refused to accept it. Finally he was asked to leave his research group, and moved to another one within the National Bureau of Standards, Shechtman said.

He returned to Israel, where he found one colleague prepared to work with him on an article describing the phenomenon. The article was at first rejected, but finally published in November 1984 - to uproar in the scientific world. Double Nobel winner Linus Pauling was among those who never accepted the findings.
"He really was a great scientist, but he was wrong. It's not the first time he was wrong," Shechtman told reporters Wednesday.

What is particularly interesting about Dr Schectman, is that his battle to share his insight in physical science, brought about another, perhaps even more fundamental reflection upon the challenge the human social system imposes upon the process of attaining knowledge. The reality is that every new insight forces humility upon the scientific community. Much as man pays lip service to the notion that his "knowledge" is but a model of the laws of nature, people stake their reputations and grant money, on current thinking. It is extremely difficult to give up the security of the tried and "true" model, for the new. Schectman seems to have taken this lesson to heart, his great insight in Chemistry and subsequent battle, have resulted in a distinct maturity of outlook. Over time, his reflections on his personal journey, have left lasting impressions. A deep regard for humility in thought and the need of every individual for his fellow man

"The main lesson that I have learned over time is that a good scientist is a humble and listening scientist and not one that is sure 100 percent in what he read in the textbooks," Shechtman, 70, told a news conference Wednesday at the Technion-Israel Institute of Technology in Haifa, Israel.

Fresh off Wednesday's announcement that he will receive the 2011 Nobel Prize in Chemistry, the Technion's Dan Shechtman was forthcoming in sharing the honor. "I think this is a great day for me, of course, but also a great day for the country," he said at a press conference.

The prize does not belong to him alone, he continued. "There are thousands of scientists that research the subject I developed, and I'm sure they all see the prize as an achievement for themselves as well, and indeed they deserve it."

Generations

2011-10-17T17:07:00.000-07:00

The previous post stated that the Torah has a specific perspective on the relationship of time, to life.The general principle of time as Halacha views it, is a cyclical process in which generations of individuals come to maturity ultimately replacing the previous generation. In the story of Creation the Torah shows that this framework of time is composed of units of "days" and "nights" , resulting from the relationship of Sun to Earth.

The ongoing accumulation of nights and days become periods or "seasons" of life and death of individual lifetimes which merge into each other in changing generations. This process of ongoing maintenance of the various species through seasons and changing generations of individuals is called "good".

(Gen 1: 14-18)
14 And God said: 'Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years; 15 and let them be for lights in the firmament of the heaven to give light upon the earth.' And it was so. 16 And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars. 17 And God set them in the firmament of the heaven to give light upon the earth, 18 and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.

The framework of time, in which seasons result in generations of individuals attaining maturity and then old age is seen in all species on Earth- vegetable, animal and in man himself.

Vegetable

11 And God said: 'Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.' And it was so. 12 And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.

Animal

24 And God said: 'Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.' And it was so. 25 And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creeps upon the ground after its kind; and God saw that it was good.

Man
26 And God said: 'Let us make man in our Tzelem, and our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.' 27 And God created man in His Tzelem, in the Tzelem of God created He him; male and female created He them. 28 And God blessed them; and God said unto them: 'Be fruitful, and multiply, and replenish 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 creeps upon the earth.' 31 And God saw every thing that He had made, and, behold, it was very good.

It is in this sense of time, seasons composed of the days, years and seasons of maturational process of generations, that we must understand the statement of T'filla. Man is a mind- a Tzelem Elokim. As a mind, man attains maturity through a growing knowledge and its application in a successful life. The seasons, years and days measure a process of knowledge, in which generations of individual men and women, express their learning and education in an ongoing life of Halacha. This maturational process involves a number of stages, that are intimately connected- Kedusha of mitzvot, immersion in Torah, happiness, satiation, purity of heart and finally true service.

Elements of Human Development #1

קדשנו במצוותיך
#2
ותן חלקנו בתורתך,
   #3
ושמח נפשנו בישועתך
#4
ושבענו מטובך,
#5
וטהר ליבנו
#6
לעובדך באמת

What these 6 elements of human maturation are, will be discussed in the next post.

Its about time

2011-10-16T17:10:00.000-07:00

Though the 10 days of Teshuva have concluded and we are in the midst of Sukkot, my mind still lingers on the themes of RH as well as Yom Kippur.

But is this lingering I experience, there by design? Is there a shared conceptual framework that justifies extending the themes of RH/ Yom Kippur into Sukkot? Or is my lingering upon RH/ YK merely happenstance, born of the very magnitude of the Yomim Noraim and their proximity in time to the next Holiday which happens to be Sukkot?

If we reflect upon the T’fillot of these respective holidays, RH/ YK and Sukkot we will see that they are both expressions of a shared framework. In fact, all the moadim are component elements of one unified framwork. The essential theme of Tfillat RH, which is shared with all Moadot, is the request that Hashem realize an ongoing process that the lifestyle of Mitzvot is intended to bring about.
מו ברכה אמצעית של ראש השנה, בערבית ושחרית ומנחה:
אתה בחרתנו מכל העמים ורצית בנו מכל הלשונות, וקידשתנו במצוותיך וקירבתנו מלכנו לעבודתך; ושמך הגדול והקדוש, עלינו קראת. ותיתן לנו ה' אלוהינו, את יום טוב מקרא קודש הזה, את יום הזיכרון הזה, זכרון תרועה באהבה--זכר ליציאת מצריים. אלוהינו ואלוהי אבותינו, יעלה ויבוא . . . כי אל מלך רחום וחנון אתה. אלוהינו ואלוהי אבותינו, מלוך על כל העולם כולו בכבודך, והינשא על כל הארץ ביקרך, והופע בהדר גאון עוזך על כל יושבי תבל ארצך; ויידע כל פעול כי אתה פעלתו, ויבין כל יצור כי אתה יצרתו, ויאמרו כל אשר נשמה באפו, ה' אלוהי ישראל מלך ומלכותו בכול משלה. קדשנו במצוותיך ותן חלקנו בתורתך, ושמח נפשנו בישועתך ושבענו מטובך, וטהר ליבנו לעובדך באמת ודברך אמת וקיים לעד. ברוך אתה ה', מלך על כל הארץ, מקדש ישראל ויום הזיכרון.

What is this process intended by all mitzvot? What is the particular role of RH / YK and Sukkot in the process?
The answer to these questions comes from re-examining the notion of time. Halacha views time as the underlying framework underlying all the mitzvot and moadot specifically. How do we understand this unique perspective on time? We will deal with this issue in the next post.

Tefilat Rosh Hashana- Parable of the Vineyard #1

2011-10-02T16:47:00.000-07:00

In the Tefilla of Rosh Hashana, there is an extension of the 3rd beracha, HaKel Hakadosh. The extension emphasizes the Kingship of Hashem, that will be revealed in its complete form at the time of Mashiach. The true nature of this manifestation of Hashem's Kingship at the time of redemption, is captured by pasuk 16 in Yeshaya Chapter 5. טז וַיִּגְבַּהּ יְהוָה צְבָאוֹת, בַּמִּשְׁפָּט; וְהָאֵל, הַקָּדוֹשׁ, נִקְדָּשׁ, בִּצְדָקָה.
This pasuk is part of one of the most famous passages in Yeshaya, the "parable of the vineyard". This section, along with its message for Rosh Hashana, is worth our attention at this time of 10 Yimei Teshuva.

ישעיהו פרק ה

א אָשִׁירָה נָּא לִידִידִי, שִׁירַת דּוֹדִי לְכַרְמוֹ: כֶּרֶם הָיָה לִידִידִי, בְּקֶרֶן בֶּן-שָׁמֶן. ב וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ, וַיִּטָּעֵהוּ שֹׂרֵק, וַיִּבֶן מִגְדָּל בְּתוֹכוֹ, וְגַם-יֶקֶב חָצֵב בּוֹ; וַיְקַו לַעֲשׂוֹת עֲנָבִים, וַיַּעַשׂ בְּאֻשִׁים. ג וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם, וְאִישׁ יְהוּדָה--שִׁפְטוּ-נָא, בֵּינִי וּבֵין כַּרְמִי. ד מַה-לַּעֲשׂוֹת עוֹד לְכַרְמִי, וְלֹא עָשִׂיתִי בּוֹ: מַדּוּעַ קִוֵּיתִי לַעֲשׂוֹת עֲנָבִים, וַיַּעַשׂ בְּאֻשִׁים. ה וְעַתָּה אוֹדִיעָה-נָּא אֶתְכֶם, אֵת אֲשֶׁר-אֲנִי עֹשֶׂה לְכַרְמִי: הָסֵר מְשׂוּכָּתוֹ וְהָיָה לְבָעֵר, פָּרֹץ גְּדֵרוֹ וְהָיָה לְמִרְמָס. ו וַאֲשִׁיתֵהוּ בָתָה, לֹא יִזָּמֵר וְלֹא יֵעָדֵר, וְעָלָה שָׁמִיר, וָשָׁיִת; וְעַל הֶעָבִים אֲצַוֶּה, מֵהַמְטִיר עָלָיו מָטָר. ז כִּי כֶרֶם יְהוָה צְבָאוֹת, בֵּית יִשְׂרָאֵל, וְאִישׁ יְהוּדָה, נְטַע שַׁעֲשׁוּעָיו; וַיְקַו לְמִשְׁפָּט וְהִנֵּה מִשְׂפָּח, לִצְדָקָה וְהִנֵּה צְעָקָה. {פ} ח הוֹי, מַגִּיעֵי בַיִת בְּבַיִת--שָׂדֶה בְשָׂדֶה, יַקְרִיבוּ: עַד אֶפֶס מָקוֹם, וְהוּשַׁבְתֶּם לְבַדְּכֶם בְּקֶרֶב הָאָרֶץ. ט בְּאָזְנָי, יְהוָה צְבָאוֹת: אִם-לֹא בָּתִּים רַבִּים, לְשַׁמָּה יִהְיוּ--גְּדֹלִים וְטוֹבִים, מֵאֵין יוֹשֵׁב. י כִּי, עֲשֶׂרֶת צִמְדֵּי-כֶרֶם, יַעֲשׂוּ, בַּת אֶחָת; וְזֶרַע חֹמֶר, יַעֲשֶׂה אֵיפָה. {ס} יא הוֹי מַשְׁכִּימֵי בַבֹּקֶר, שֵׁכָר יִרְדֹּפוּ; מְאַחֲרֵי בַנֶּשֶׁף, יַיִן יַדְלִיקֵם. יב וְהָיָה כִנּוֹר וָנֶבֶל, תֹּף וְחָלִיל וָיַיִן--מִשְׁתֵּיהֶם; וְאֵת פֹּעַל יְהוָה לֹא יַבִּיטוּ, וּמַעֲשֵׂה יָדָיו לֹא רָאוּ. יג לָכֵן גָּלָה עַמִּי, מִבְּלִי-דָעַת; וּכְבוֹדוֹ מְתֵי רָעָב, וַהֲמוֹנוֹ צִחֵה צָמָא. יד לָכֵן, הִרְחִיבָה שְּׁאוֹל נַפְשָׁהּ, וּפָעֲרָה פִיהָ, לִבְלִי-חֹק; וְיָרַד הֲדָרָהּ וַהֲמוֹנָהּ וּשְׁאוֹנָהּ, וְעָלֵז בָּהּ. טו וַיִּשַּׁח אָדָם, וַיִּשְׁפַּל-אִישׁ; וְעֵינֵי גְבֹהִים, תִּשְׁפַּלְנָה. טז וַיִּגְבַּהּ יְהוָה צְבָאוֹת, בַּמִּשְׁפָּט; וְהָאֵל, הַקָּדוֹשׁ, נִקְדָּשׁ, בִּצְדָקָה. יז וְרָעוּ כְבָשִׂים, כְּדָבְרָם; וְחָרְבוֹת מֵחִים, גָּרִים יֹאכֵלוּ

I will sing to my beloved, a song of my Beloved regarding His vineyard. My beloved has a vineyard on a very fruitful field. He fenced it and cleared out its stones, planted it with choice vines . He built a tower in its midst, and carved out a winepress for it; He expected it to bring forth fine grapes, but it brought forth worthless ones.

“And now, O inhabitants of Jerusalem and men of Judah, judge, please, between Me and My vineyard. What more could have been done to My vineyard that I have not done ? Why then, when I expected it to bring forth fine grapes, did it sprout worthless ones?”

“And now, please let Me tell you what I will do to My vineyard: I will take away its hedge, and it shall be burned; and break down its wall, and it shall be trampled down. I will lay it waste; it shall not be pruned or dug, but there shall come up briers and thorns. I will also command the clouds that they rain no rain on it.” For the vineyard of Hashem Tzevakot is the house of Israel, and the men of Judah are His garden of joy. He hoped justice, but behold, oppression; for tzedakah, but behold, a cry for help.

Woe to those who join house to house; they add field to field, as if they alone dwell in the midst of the land! In my hearing Hashem Tzevakot said, “Truly, many houses shall be desolate, great and beautiful ones, without inhabitant...

Woe to those who rise early in the morning, only to begin their quest for liquor; who continue until late at night, till wine inflames them! The harp and the strings, the tambourine and flute, and wine are in their feasts but they do not observe the operations of the Lord, nor consider His handiwork. This is why my people have gone into captivity, for lack of knowledge; their honorable men are famished, and their multitude dried up with thirst... People shall be brought down, each man shall be humbled, and the eyes of the lofty shall be humbled. Hashem Tzevakot shall be uplifted in judgment, the Holy God shall be sanctified by righteousness. Then the lambs shall graze in normal fashion, from the devastated places of the fat the true natives shall eat.

(The translation is my own, a correction of www.enduringword.com, based upon the mefarshim).

Next post, summary and questions.

Post Tisha B'av discussion #3: Modern Day Movements

2011-08-21T12:10:00.000-07:00

Mrs Adler
This is not a new thought but seems even clearer in the light of our discussions. Both Chasidus as an 'organized' movement revolving around messianism and mysticism, and the more liberal movements which reject the divinity of Torah are the result of imperfect attempts to bring Judaism into the modern world. In both cases there is a rejection of the perceived status quo as being insufficiently persuasive in light of 'modern' rational thought, archeology, science, 'Biblical Criticism', or whatever system is thought to be most ascendant at that moment. Both extremes want to salvage what they consider to be the essence of Judaism. But Chasidus reverts to mysticism, more of a Christian approach that since none of this is really rational anyway, it can only be believed using a system that is essentially emotional and non-rational. The more liberal movements similarly reject the possibility that Torah is rational and can stand up to modern scrutiny. But their answer is to only keep those things that seem to make sense to them.

My Answer
What you are saying is exactly the opinion of the Rav, in his 5 lectures. In the lecture, the Rav points out that it is an absolute fundamental that the Torah, as a Wisdom from the Creator, be applicable in all times and places.

The Rav goes so far as to state that this notion is the 14th Ikkar, adding one to the 13 of the Rambam. Another approach is to say that the idea is intrinsic to the 9th Ikar that the Torah is immutable and will never be changed or replaced.

In either event, the denial of this Ikar, on the left by Reform and the right by the "new ghetto" is a Kefirah in the Ikkar and is the source of untold misery.

With a proper refocusing of Modern Orthodoxy on Yesodei Hatorah and a rational view of Mitzvot as taught by Rambam, we can move past this difficult phase of our Emancipation.

Post Tisha B'av discussion #2

2011-08-11T20:12:00.000-07:00

Mrs Adler

To what degree do you think that the objections of Israeli Jews toward Orthodoxy are found in adherents of the more liberal Jewish movements in America? I could see some of your analysis (about typical Israelis who believe in G-d but cannot deal with the 'magic' that they see as part of Orthodoxy and thus reject Orthodoxy) applying to some American Jews. It is not a perfect fit because there are some American Jews who actually could buy the magic but do not want to be burdened with the lifestyle - but it seems to me that serious adherents of some of the liberal movements have fled Orthodoxy because of what they see as an anti-rational, anti-historical, anti-reality perspective.

My Response

I agree with you, the issue is really more of a post emancipation issue than an Israeli issue. After all these generations we are still struggling to deal with the fact that the secure walls of the ghetto have fallen down.

The ghetto walls provided a secure home which screened the reality that people were keeping a traditional form of halachic activity without very much scrutiny of the Philosophical basis of that activity. As the ghetto walls have come down, we are paying a very severe price for continuing that unreflective approach to Judaism in all communities all over the globe.

Post Tisha B'av discussion

2011-08-10T15:00:00.000-07:00

Mrs Adler's questions

So to apply this to the American political system - the danger of identifying as a 'Democrat' or a 'Republican' is that you might fall prey to the belief that any man-made system has all the answers, forgetting the limits of human control, and forgetting G-d and thus potentially forfeiting the opportunity to really find the correct path by applying true wisdom principles. That would be true of any 'knee-jerk' emotional reaction to a political problem.

But even so - could one by accident be following the 'better' of existing paths, even though the process of getting there is not ideal? Perhaps you follow a political ideoligy because that is what most Jews do, or it is what your parents did. Is it not still possible that it might be the more sensible path even though you have not adopted it due to true examination of its principles.

And where does patriotism fit into this? Surely there is a role for that somewhere. America is not perfect because it is the product of human endeavor - but it is so far superior to so many places. What is the place for hakorat hatov here?

I also have a lot of questions as to how we should approach Eretz Yisrael as American Jews. So many Jews assume that there is an inherent kedushah to the land which I assume might be part of the more dangerous aspect of religious Zionism. What do you think about that?

My Response

Yes, the idea of Geula includes having a healthy skepticism toward all nationalism. Healthy skepticism does not mean that we deny the unique accomplishments of the USA however. The founding principles of our country are a historic accomplishment and should be treasured as such. We should moderate our appreciation however, with an expectation that the USA, like any human system, will still have limitations Geula via the Torah is the ultimate solution to.

A very important basis of growth that Ralbag points to in Kohelet is opening one's mind to other approaches. Republican's would do well to seek out the weakness in their approach that democrats are stronger in. The reverse is certainly true as well. This is the hallmark of the true leader, finding the common ground that enriches all approaches and removes their extreme limiting character.

There are certainly better and worse non Jewish approaches, as there are better and worse Jewish ones. One may indeed fall on better and worse approaches by accident. The son of Avraham, Yitzchak, was in a vastly better situation than any of the sons of Haman. To truly grow however, one must use free choice in moving beyond ones first education, whatever the source of that education might have been, even Yitzchak and Avraham Avinu.

The better the principles of the country one is in, the more one should appreciate that country. One has a duty to work together with fellow citizens to bring out the best in our country in all matters that relate to our shared wellbeing. In matters of Religion however, we strongly endorse the separation of church and state and are against Missionary activity of any kind, Jewish or non Jewish.

If we properly define Kedusha, there is no problem with saying their is an intrinsic Kedusha to Israel. The problem arises when we view Kedusha as a mystical force, rather than a category of existing things. Kedusha refers to an entity that is distinct from others in some important way. We say Kiddush on Shabbos to distinguish its unique character as a time. Israel is unique as the designated place of redemption where the principles of Torah will ultimately be expressed in a truly free human civilization.

Chametz Umatza

2011-04-10T15:06:00.001-07:00

In exploring Hilchot Chametz Umatza, one is immediately struck by the uniqueness of Issur achilat Chametz in the domain of maachalot assurot. In maachalot assurot generally, achilat issur follows from a consistent concept of food enjoyment. Halacha views food enjoyment as occurring in one of two ways.

1. A single food as in the case of eating a significant amount of non kosher steak or a pork chop by themselves. Clearly the person has enjoyed a non kosher food and has violated the prohibition of eating a maachal assur.

2. Eating a food as a part of a dish. According to halacha it is not necessary to eat a food in isolation to have a non kosher experience. As long as it constitutes a significant proportion of a dish, Halacha views each ingredient as a distinct eating experience in its own right. The concentration an ingredient needs to have to be considered substantial is a “kezayit bichdei achilat peras” enough to have consumed an olive’s worth of the ingredient within a few minutes worth of eating the overall dish.

If one eats ham and eggs and there is enough ham to have eaten a “kezayit bichdei achilat peras” one is considered as actually eating two distinct foods simultaneously. One is considered to have had eaten ham as well as having eaten an egg. This kind of simulataneous activity is considered a full fledged prohibition of eating a maachal assur.

ג כיצד הוא ממשו, כגון שהיה מן החלב כזית בכל שלוש ביצים מן התערובת. אם אכל מן הגריסין האלו כשלוש ביצים--הואיל ויש בהן כזית מן החלב, לוקה: שהרי טעם טעם האיסור, וממשו.

If one eats less than a “kezayit bichdei achilat peras” one is considered to have eaten a dish which contains a non kosher flavoring. This is not considered a distinct eating experience of a non kosher food and is not prohibited from the Torah.

In the case of Chametz, we find an exception to this rule. The uniqueness of Chametz expresses itself in two distinct if somewhat related ways.

ו אין חייבין כרת, אלא על אכילת עצמו של חמץ. אבל עירוב חמץ כגון כותח הבבלי ושיכר המדי, וכל הדומה להן מדברים שהחמץ מעורב בהן--אם אכלן בפסח, לוקה ואין בו כרת: שנאמר "כל מחמצת, לא תאכלו

1. In order to violate issur chametz one must eat chametz itself, in isolation without any other food in a dish. Clearly this is unlike any other maachal assur. In other maachalot assurot, eating a dish containing a non kosher ingredient is considered mamashut, a food experience of actual non kosher food, so long as it is of the size of “kezayit bichdei achilat peras”.

2. There is a separate issur of eating chametz in a dish form. There is no counterpart to this in maachalot assurot, one has either eaten a prohibited food, or one has not.
What is more, this prohibition of eating chametz in a dish form requires a measure of “kezayit bichdei achilat peras” the exact measure usually considered to be mamashut, a distinct eating experience of non kosher food in its own right.

How are we to understand this unique formulation of Issur Chametz?

Shabbat and self discovery

2011-03-14T17:31:00.001-07:00

In the previous post we explored the two fundamental motivations of toelet and taaung. It is in our nature to begin acting on the basis of taanug, sensory entertainment for its own sake. With experience, we tend toward toelet, a function based calculus of action. It is critical to note that Toelet includes sensory based entertainment in it, just not for its own sake. The wise person seeks entertainment as a part of a broad-based quest for functionality and well being.

How broad based this quest will be, depends upon the level of self discovery of the individual. It is for this very reason that the Ralbag’s perush al- Hatorah centers on the gleaning of toelet from the torah story. It is precisely the quest into self discovery, helping man attain ever more profound insights into his own functionality, that the Torah is intended to promote.

We left off with the question of a “starting point”- where does the quest for self discovery begin? What is the critical first step in transitioning from taanug to toelet?

The simple answer to this question is- Shabbat. Abstaining from melacha once a week is the key to beginning the path of self discovery and therefore, it lies at the foundation of the Taryag system.Why is this so? As the great Philosophers said, the first step in knowledge, is knowing one’s own self.

יראת ה ראשית דעת חכמה ומוסר אוילים בזו
Awe of Hashem is the beginning of knowledge, while arrogant fools have contempt for wisdom and self discovery

The great obstacle to knowing ones own self, lies in pretending that what I myself am, is obvious, even self evident. It is precisely this phenomenon of false self evidence, which blocks the entire enterprise of self discovery.

"דרך אויל ישר בעיניו, ושומע לעצה - חכם" משלי יב טו

The way of the arrogant fool seems right in his own eyes, but he who listens to advice is wise.

It is this self evidence that causes our preoccupation with means rather than ends. Exploration of ends presupposes an exploration of the self as an organism, an examination of what we are and what our functions are. In essence we must come to realise that man as an organism, is part of the great Craft of Creation and is therefore an object of discovery. Here again Einstein presents the point very well.

A human being is a part of the whole, called by us "Universe," a part limited in time and space. He experiences himself, his thoughts and feelings as something separate from the rest—a kind of optical delusion of his consciousness. The striving to free oneself from this delusion is the one issue of true religion. Not to nourish it but to try to overcome it is the way to reach the attainable measure of piece of mind.
The New Quotable Einstein by Alice Calaprice (Princeton University Press, 2005: ISBN 0691120749), p. 206

When we think about it, what we are, in essence, is a mind operating through a body. Abstention from melacha on Shabat involves an insight into our identity as human beings. Specifically, we abstain from overindulgence in melacha precisely because to work 24/7 precludes our mission as minds. To be sure a mind, will act rationally in its practical affairs. It will use wise plans to conquer the material world, to the degree that it can be conquered. But a wise person will also note, that securing material resources is of little benefit, if it becomes an end in its own right. A life mission founded on pursuit of conquest of the world, for its own sake, condemns man to a life of frustration and failure. Instead, we must do melacha, in proper measure, to live the life of mind as an ultimate end.

ששת ימים תעבד ועשית כל מלאכתך. ויום השביעי שבת ליהוה אלהיך לא תעשה כל מלאכה

Six days you shall labor, and do all your craft, but the seventh day is a Sabbath dedicated to the LORD your God. On it you shall not do any craft

As Einstein says:

“The fairest thing we can experience is the mysterious. It is the fundamental emotion which stands at the cradle of true art and true science. He who knows it not and can no longer wonder, no longer feel amazement, is as good as dead, a snuffed-out candle. It was the experience of mystery — even if mixed with fear — that engendered religion. A knowledge of the existence of something we cannot penetrate, of the manifestations of the profoundest reason and the most radiant beauty, which are only accessible to our reason in their most elementary forms-it is this knowledge and this emotion that constitute the truly religious attitude; in this sense, and in this alone, I am a deeply religious man.
Albert Einstein, The World as I See It, Secaucus, New Jersy: The Citadel Press, 1999, p. 5.

Shabbat initiates man into this experience of mind, Einstein is speaking of. As such it is indeed at the foundation of the Dibrot and therefore of taryag Mitzvot. In the next post we will explore the Halachic significance of “self discovery”.

Toelet vs Taanug

2011-03-09T16:31:00.001-08:00

In the previous post, I noted that Ralbag emphasizes a purposeful approach to life. This emphasis expresses itself in Ralbag's approach to mitzvot, which are founded on the notion of “toelet”, aiding man in his proper pursuit of benefit. This commitment to toelet underlies the distinction between abstaining vs not doing of melacha. Clearly, abstaining from melacha involves a shift to a superior focus rather than merely an absence of melacha behavior. What remains to be understood is the nature of this superior focus saught through abstention. What is this superior focus pursued on Shabbat?

To answer this, it is critical to note that Shabbat is one of the 10 dibrot, a mitzva that has a special role in the purposeful life. For Ralbag, the 10 dibrot are the archetypes of the purposeful life, collectively articulating the essential elements of Toelet for the Taryag system as a whole. Each and every one of the mitzvot, in some way, builds upon the life mission of toelet articulated in skeleton form in the 10 dibrot. Given his view of Dibrot, it is clear that Ralbag's understanding of Shvita memalacha lies at the very heart of the pursuit of toelet underlying the Mitzva system. As a dibrah, Shevita mimelacha is clearly fundamental to the pursuit of toelet. To understand Shabat then, presupposes insight into the role of “toelet” in human action generally.

Toelet is best understood in contrast with its alternative- Taanug. Taanug is the basis of action of the unreflective person whose motivation is limited to pursuit of pleasure alone. A wise person acts on the basis of Toelet - the richer sense of opportunity afforded by reflection. One who is motivated by Toelet has a much wider sense of functionality that includes sensory pleasure in proper measure among other human needs.

To understand this distinction, it is instructive to consider the case of the dieter. Clearly the overeater's over indulgence in food, is not simply ignorance in the area of calorie intake. One could provide the overweight person with a clear diet and still find them overeating on a regular basis. Overeating results from attraction to perceived benefits following from food pleasure, rather than a mere ignorance of calorie counts. In its extreme taanug form, the perceived benefit from food pleasure can be all encompassing. Lacking a realm of human function beyond the sensory, the pleasure of eating is called upon to compensate, leading to overeating. eating becomes the basis of comfort and celebration distraction and self reward. To succeed, the overeater must gain insight into the underlying fact that his notion of benefit is limited to taanug and learn to seek toelet.

The successful dieter therefore is not one with superior “will power”. Rather, the successful dieter must gain an insight into himself as an organism, come to appreciate his opportunities in the world at a deeper, richer level. This recognition of the possibility of a richer life of toelet is liberating. Toelet removes the act of eating from the framework of pleasure alone and opens up the possibility of considering it in a much broader sense of a broad based sense of human functionality.

Ralbag teaches that this process of insight allowing for the shift from sensory pleasure to the possibility of functionality is fundamental to human development generally. It is not only “eating” that can be limited by the pursuit of sensory entertainment for its own sake. Every human act begins as sensory entertainment, from eating and drinking to sexuality from play to art.

Insight into the functionality of human behavior is not a one time event. The release of the self from a habitual taanug orientation, does not give way to a fully formed sense of toelet- no exploration works in this way. What insight opens up is the possibility of growth in the toelet concept, there are many many stages in this process. As such, true success depends on an education that challenges man to seek ever more profound formulations of functionality. But where does this recognition of toelet begin? It is here that the notion of dibrot and Shabbat enter the picture. The next post will explore this extension of the notion of the toelet concept.

Non doing vs Abstaining

2011-02-27T10:22:00.001-08:00

The previous post explored the core significance of a preliminary understanding of an end to appreciate the nature of a Mitzva as a means to that desired end. Ralbag illustrates this principle clearly in Mitvat Issur Melacha through his careful distinction between not doing vs abstaining.
At first glance, the distinction between not doing craft and abstaining from craft seems semantic and trivial. Isn't not doing the same thing as abstaining? From a behavioral point of view, this is a good point. With Ralbag's emphasis on Toelet, meaning and benefit however, the distinction rings true.

To merely not do something is to practice arbitrary self denial and is to be condemned to failure. The overeater tries to not eat, the drinker tries to not drink, both rarely if ever succeed. To abstain is to have a superior purpose for the sake of which one chooses to avoid overindulgence in an enticing pleasurable activity. The successful dieter's non eating supports a health oriented lifestyle that justifies some loss of eating pleasure.

The principle applies with equal force to Issur Melacha. To attempt to simply not do melacha on Shabat is to engage in a futile battle of will, one that will succumb to the allure of weekend entertainment or 24/7 workstyles. To abstain from melacha is to refrain from melacha , precisely because one is aware of the superior benefit opened up by redirecting energy away from overindulgence in the material domain for the sake of involvement in superior domain of mind. Ralbag develops this idea in Toelet #10 and 11.

In Toelet 11 the Halachic aspect of Issur melacha alone is explored, therefore the Mitzva is formulated at the behavioral level in isolation-- to not do craft on the Shabbat. This behavioral aspect is the focus of the Lo Taaseh as it is presented in the pasuk “You shall not do any Craft". Lest the modern reader slip into the error of thinking that mitzvot can be understood at the behavioral level alone, Ralbag emphasises the need to review the toelet from the previous Toelet- #10.

התועלת הי״א היא במצוות. והוא מה שהזהירנו מעשות כל מלאכה ביום השבת. שנאמר ״לא תעשה כל מלאכה” וכבר בארנו התועלת המגיע מזאת המצוה במה שקדם

The 11th Toelet is in Mitzvot, this being that we are prohibited from doing all craft on the Shabbat day- as it says “You shall not do any Craft”. We have already explained the toelet which comes from this Mitzva in the previous section.

In Toelet 10 the end pursued by this non doing is explored via the aseh of Shevita-to abstain from craft on the seventh day. This abstention is rooted in the pasuk “six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God”.

התועלת העשירי הוא במצוות. והוא מה שצוה לשבות ממלאכה ביום השבת. שנאמר ״ששת ימים תעבד ועשית כל מלאכתך ויום השביעי שבתלה׳ אלהיך וגו,״. והנה התועלת בזאת המצוה הוא בדעות ובמדות.
The tenth benefit is in Mitzvot this being that we are commanded to abstain from melacha on the Shabbat day as it says "six days shall you work and accomplish all your craft but the seventh day shall be a Shabbath dedicated to Hashem your God". The benefit from this Mitzva is in theoretical ideas and practical affairs.

Clearly it is our insight into the toelet, benefit and meaning, of Shabbat in theoretical ideas and practical affairs that justifies abstaining from the allure of preoccupation with melacha alone.
But what is this insight that transforms Issur Melacha from a futile non doing into a productive abstention from overindulgence?

Ends vs means in Ralbag

2011-02-21T07:43:00.001-08:00

התועלת הי״א היא במצוות. והוא מה שהזהירנו מעשות כל מלאכה ביום השבת. שנאמר ״לא תעשה כל מלאכה”. וכבר בארנו התועלת המגיע מזאת המצוה במה שקדם.

The 11th Toelet is in Mitzvot, this being that we are prohibitted from doing all craft on the Shabbat day- as it says “You shall not do any Craft”. We have already explained the toelet which comes from this Mitzva in the previous section.

In this one small piece, Ralbag reveals an extremely important, but easily overlooked dimension of his perspective on Talmud torah. Before he explains the halachic dimension of the mitzva of issur melacha (toelet #11), Ralbag calls the readers attention to the ultimate purpose this mitzva serves (toelet # 10). This emphasis of considering the Mitzva as means to an end is novel to us as moderns. Einstein expresses this tendency of ours to neglect the significance of understanding ends very well .

Yet the ancients knew something- which we seem to have forgotten. All means prove but a blunt instrument, if they have not behind them a living spirit. But if the longing for the achievement of the goal is powerfully alive within us, then shall we not lack the strength to find the means for reaching the goal and for translating it into deeds.
Einstein's Ideas and Opinions, pp.41 - 49.

Ralbag’s treatment of Issur melacha embodies this notion of Einstein. The reader is focused on the fact that his understanding of the Halachic nature of issur melacha in tolelet #11 as a means, will be but a blunt instrument in the absence of careful consideration of the natural desire and goal underlying the living spirit of Shabat raised previously in toelet #10. But what is this “natural desire” underlying the living spirit of Shabat ? How exactly does this “natural desire” impact on the Halacha as a means?

The next few pieces will deal with this issue, which goes to the heart of Ralbag’s derech in perush Torah Shebichtav.

Obama-friend of my enemy #2-- a call to Teshuva?

2010-10-22T05:21:00.000-07:00

On January 24, 2009, I posted an article entitled, Obama- friend of my enemy. The idea was that Obama, because of his cowardice or hypocrisy, would mismanage the phenomenon of an Iran in pursuit of nuclear weapons. Israel, because of her dependence on US friendship for her existence, would be asked to sacrifice her security, to appease Arabs into an anti Iranian coalition, by the US. The 2009 article is worth a review, in light of recent events, and President Shimon Peres' remarks, from today's Jerusalem post. Certainly, this might have been a lucky guess, it might also be, a productive first hypothesis worthy of further development.

Much as we might agree with Peres' political assessment that Israel currently depends on US friendship for her survival, we should also view this as a Tzara, and a call to Teshuva on our part. Why are we not asking ourselves, how did we get to be in this situation of dependence upon frienship? Should we not be seeking a realistic way out of this dependency based upon our Mesorah? Obviously, there is no simple answer to the question, Teshuva begins with almost impossible questions. Yet, we are obligated to ask the question:

הלכות תענייות פרק א אבל אם לא יזעקו, ולא יריעו, אלא יאמרו דבר זה ממנהג העולם אירע לנו, וצרה זו נקרוא נקרית--הרי זו דרך אכזרייות, וגורמת להם להידבק במעשיהם הרעים, ותוסיף הצרה וצרות אחרות: הוא שכתוב בתורה, "והלכתם עימי, בקרי. והלכתי עימכם, בחמת קרי" (ויקרא כו,כז-כח), כלומר כשאביא עליכם צרה, כדי שתשובו--אם תאמרו שהוא קרי, אוסיף עליכם חמת אותו קרי.

Jpost October 22, 2010
President Shimon Peres said that Israel cannot survive without the help of the United States, at a Jerusalem conference of the Jewish People Policy Planning Institute on Thursday.

Peres said that, "for our existence, we need the friendship of the United States of America."

Speaking of how Israel can give back to the US, he said that just "as the US is trying to understand the security needs of Israel, we Israelis ourselves must understand the security needs of the US." He continued, "We cannot give back to the United States what the US is giving us, but in our own small way, we can be of help."

Connecting two of the largest issues on the Israeli - and American - agenda, the president said Israel could be of help to the US by enabling an "anti-Iran coalition in the Middle East, and the contribution will not be by declaration, but if we stop the secondary conflict between us and the Palestinians," in order to allow the US to focus on the Iranian threat.

Tisha Bav 2010 -The Cause of Churban part 1

2010-07-20T15:17:00.000-07:00

Gittin 57b

דף נז,ב גמרא אמר רבי חייא בר אבין אמר רבי יהושע בן קרחה סח לי זקן אחד מאנשי ירושלים בבקעה זו הרג נבוזראדן רב טבחים מאתים ואחת עשרה רבוא ובירושלים הרג תשעים וארבע רבוא על אבן אחת עד שהלך דמן ונגע בדמו של זכריה לקיים מה שנאמר (הושע ד) ודמים בדמים נגעו אשכחיה לדמיה דזכריה דהוה קא מרתח וסליק אמר מאי האי אמרו ליה דם זבחים דאשתפוך אייתי דמי ולא אידמו אמר להו אי אמריתו לי מוטב ואי לאו מסריקנא לבשרייכו במסרקי דפרזלי אמרי ליה מאי נימא לך נבייא הוה בן דהוה קא מוכח לן במילי דשמיא קמינן עילויה וקטלינן ליה והא כמה שנין דלא קא נייח דמיה אמר להו אנא מפייסנא ליה אייתי סנהדרי גדולה וסנהדרי קטנה קטל עילויה ולא נח בחורים ובתולות קטל עילויה ולא נח אייתי תינוקות של בית רבן קטל עילויה ולא נח א"ל זכריה זכריה טובים שבהן איבדתים ניחא לך דאבדינהו לכולהו כדאמר ליה הכי נח בההיא שעתא הרהר תשובה בדעתיה אמר ומה אם על נפש אחת כך ההוא גברא דקטל כל הני נשמתא על אחת כמה וכמה ערק אזל שדר שטר פרטתא בביתיה ואגייר

R. Hiya b. Abin said in the name of R. Joshua b. Korhah: An old man from the inhabitants of Jerusalem told me that in this valley Nebuzaradan the captain of the guard killed two hundred and eleven myriads, and in Jerusalem he killed ninety-four myriads on one stone, until their blood went and joined that of Zechariah, to fulfil the words, Blood toucheth blood (Hosea 4:2). He [Nebuzaradan] noticed the blood of Zechariah boiling and bubbling, and asked what it was. They said: It is the blood of the sacrifices which has been poured there. He had some [animal] blood brought to make a comparison, it was different from the other. He then said to them: If you tell me [the truth], well and good, but if not, I will tear your flesh with combs of iron. They said: What can we say to you? There was a prophet among us who used to reprove us regarding issues of Heaven, and we rose up against him and killed him, and for many years his blood has not rested. He said to them: I will appease him. He brought the great Sanhedrin and the small Sanhedrin and killed them over him, but the blood did not cease. He then slaughtered young men and women, but the blood did not cease. He brought tinokot, students of Torah and slaughtered them over it, but the blood did not cease its boiling. So he said; Zechariah, Zechariah. I have slain the best of them; do you want me to destroy them all? When he said this to him, the blood came to rest. Straightway Nebuzaradan began reflecting on his derech in teshuva. He said to himself: If such is the penalty for slaying one soul, what will happen to me who have slain such multitudes? So he fled away, and sent a deed to his house disposing of his effects and became a convert.

History vs Heuristic

Clearly, Rabbi Hiyya’s report, is not meant as a historical account. As R. Chait points out, a killing event of such magnitude, would be common knowledge, it would not be a secret known only to a particular old man. But, if it is not a historical account, what then is the nature of this narrative? R. Hiyya, was sufficiently detached from the tragedy of the Churban, to be able to comment upon its significance, as a case study in Israel’s relationship with the Creator. It would seem then, that story has a heuristic character, rather than a historic one. The story is then a metaphor, a Mashal created to create a basis, for reflecting upon the horror of Churban, in a productive way.

The issue then, is not whether these events happened exactly as they are recounted. No doubt, Nebuzaradan was responsible for the death of masses of Jews. What is at issue, is how to glean the moral of the story underlying the Churban as depicted by the great R. Hiyya, in the Mashal. As R. Rosenthal points out, this is much like Sefer Iyov, as the Gra said Iyov Lo haya Vilo Nivrah,ela limashal. Iyov only existed, in the sense of being a mashal. Another example of this is Plato’s Republic, where actual historic characters are used, to illustrate certain ideas Plato wishes to work through.

To do gain access to R. Hiyya’s perspective then, we must seperate the themes being illustrated from the characters being used as a Mashal vehicle. To do this, we will scrutinize the narrative, in order to tease out the underlying themes. Specifically, in our next post, we will scrutinize the passages marked in red.

Old post, as true now as it was then

2010-03-27T20:15:00.000-07:00

Obama friend of my enemy

In the reactions to the previous post, I realize that I created a false impression that I want to rectify. It seems that my language caused people to zoom into a sort of Hitlerian framework of understanding Obama. Much as we should distrust this man, this was not the impression I meant to convey. Neither is it necessary for a "Hitler" to arise as the leader of the U.S., in order for Israel, and by extension Jews everywhere, to be in very deep trouble indeed.

For Israel to be in trouble, all that is required is that the U.S. shift in its basis of security, moving away from classic approaches, towards those more common in Europe and the third world.

The classic basis of American security is American "exceptionalism", the notion that the U.S. is singularly blessed by God, among all nations on Earth, because of its unique form of government. The essence of this notion can be reduced to this - a justice logically based upon the chochma of the G of the universe is superior to any merely human form of government. It is this exceptionalism that is at the core of identification with Jews and Israel. It is also this exceptionalism that has allowed a unilateralism that shielded us from world opinion. US Public opinion could be summarized something like this. "What matter if Europeans and Arabs don't like our economic system or foreign policy supporting Israel? They are a rather unimpressive, cowardly lot that depend upon us anyway". This view, while widely shared, is most prevalent in the Conservative community.

What we need to understand, is that our long involvement in inconclusive wars, topped off by an unprecedented failure of our economic system, has opened the door to systemic change regarding exceptionalism itself. It is not accidental that Mccain was making headway laughing at Obama's flowery, meaningless rhetoric a few short months ago, while today- no one is laughing. Talking in terms of reinterpreting ikrim sounds laughable in normal times, but as a "change" that could "restore hope" in times of deep crisis. This was what allowed the "new deal" a generation ago, the "patriot act" after 9/11 and what will allow a virtual nationalizing of our economy now. The essential point here is- exceptionlism is dead, security through fitting in with the world is in.

It is not necessary for a U.S. government to transform into an Arab society for disaster to occur to Israel. Was it necessary for America to become Hitlerian for millions to die at the hands of Germany or Vietnam? All that was needed was an excuse to remove the support that had held the genocidal forces from acting before.
The Europeans and third world are united in their inability to understand the basis of American exceptionalism. Europeans are far to materialistic to understand the American idea of natural justice. Europeans don't believe in God- they don't believe in one nation under God, but rather in one nation under Man. This belief in Man causes hatred for American's as believers in God, as well as a deep hatred for Jews.

As one might expect, if we explore the European democracies, we will see, not Hitlerian anti Semitism, but very real Jew hatred nonetheless. While there is obviously some guilt at this hypocrisy of hating a fellow Man, Jew hatred redeems itself through the excuse of the image of "injustice" to the native Palestinian by the colonial Jew. But this is not the real issue. The article showing Europeans viewing Israel as the #1 threat to world peace attests to that. The #1 danger to world peace? The #1 Czechoslovakia opportunity to appease Arabs and third world tyrants would be more like it. If we explore Arab society, we get much closer to Hitlerian hatred and imagery, as we have all seen innumerable times on T.V. and the U.N. The Muslim hatred comes from a competing notion of God, rather than the absence of one.

The European, Arab / third world partnership is Genocidal to Israel. Their concept of "justice" allows for nothing less than the dismantling of "colonial" Israel and the liberation of the "victimized" Palestinian. While the passionate Arab does the killing in the name of his God, the European watches eagerly on B.B.C. enjoying the murder of Jews while he self righteously "tut tuts" at the foolish Jew who brought this on himself through his own greed and injustice to Man. The only natural force that holds this back, is massive American force of aid and military, diplomatic support.

This religious, exceptionalist "unilateral" approach that identification with Jews and Israel depends upon, is not consistent with the secular, consensus approach with Europe and the third world that democrats and Obama advocate. Any move therefore toward such consensus, is a revolutionary change in America and a danger to Israel and Jews.

If we take into account the extreme financial crisis we are in, as well as the fact that Iran is about to go Nuclear, the danger to Israel becomes mortal. A Mccain exceptionalist would have viewed it as the right, honorable and necessary thing to use military force to prevent Iran as an enemy of Democracy from acquiring nuclear weapons. If need be, this would have been done unilaterally.

An Obama will be far too equivocal to act decisively. His complex conflict about "liberation theology" will not allow for a unilateral action. Such action would imply a real break with tribalism, something Obama cannot do as we saw with Wright. We must remember, an important part of Obama, the part that happily listened to Wright in church for all these years, sympathizes with hatred of America and wants "victims" like Iran to have nuclear weapons. This equivocation will mask itself as "diplomacy", "soft power" multilateralism or the like. What it really is, is a break with the notion of natural justice and American exceptionalism that promotes identification with Jews. In its stead comes a sympathy with Muslims as fellow tribal "victims".

Without defeating Iran, we are going to have to be make a deal the Arabs. The oil rich states will have to be propped up, and that propping up will demand tangible progress on the Israel front. Nothing less than tangible progress on the Israel front will allow the Oil states to remain in the Western alliance. Tangible progress means indefensible borders for Israel, especially as aid and weapons begin to wane from an America equivocating about itself and Israel.

Experiencing the eye of the soul

2010-03-01T05:06:00.000-08:00

What changes as one shifts from recognizing the following toar as being either the phenomenon of an old woman or the phenomenon of a young girl?

Young Girl-Old Woman Illusion

A famous perceptual illusion in which the tzelem Elokim switches between naming the following toar as a "young girl" and an "old woman". An anonymous German postcard from 1888 (left figure) depicts the image in its earliest known form, and a rendition on an advertisement for the Anchor Buggy Company from 1890 (center figure) provides another early example (IllusionWorks). For many years, the creator of this figure was thought to be British cartoonist W. E. Hill, who published it in 1915 in Puck humor magazine, an American magazine inspired by the British magazine Punch (right figure).

tzelem and Purim

2010-02-28T07:27:00.001-08:00

In the previous post we noted that Rambam views the problem with identifying a meaning with the word “tzelem” in the tendency of man to confuse this word with another, the word “toar”. It is worth asking why do we tend to confuse these two words? Are we too lazy to look up the different meanings in the dictionary?

In fact, the issue goes far deeper. The difficulty is similar to explaining the difference between the words “love” and “like” to a child. The child has not experienced the passion of “love” and therefore cannot stabilize a word to distinguish it from “like”. We confuse Tzelem and Toar because in our frame of reference, in our world of experience, the recognition of phenomenon that would enable a distinction in words is underdeveloped.
Tzelem and Tzura point to two different mentalities, two fundamentally different frameworks of seeing the world, each enabled by a different mechanism or prism in man. The world of material structure-Toar- is seen with the eye of flesh, the world of tzelem- natural principle pointed to by structure- is seen through the eye of the soul.

יג  [ז] לעולם אין אתה רואה גולם בלא צורה, או צורה בלא גולם. אלא לב האדם--הוא שמחלק הגוף הנמצא בדעתו, ויודע שהוא מחובר מגולם וצורה, ויודע שיש שם גופים שגולמם מחובר מארבע יסודות, וגופים שגולמם פשוט ואינו מחובר מגולם אחר. והצורות שאין להם גולם, אינן נראין לעין, אלא בעין הלב הם ידועים, כמו שידענו אדון הכול בלא ראיית עין.

יד  [ח] נפש כל בשר, היא צורתו שנתן לו האל. והדעת היתרה המצויה בנפשו של אדם, היא צורת האדם השלם בדעתו; ועל צורה זו נאמר בתורה "נעשה אדם בצלמנו כדמותנו" (בראשית א,כו), כלומר שתהיה לו צורה היודעת ומשגת הדעות שאין להם גולם, עד שיידמה להן. ואינו אומר על צורה זו הניכרת לעיניים, שהיא הפה והחוטם והלסתות ושאר רושם הגוף, שזו תואר שמה.

It is interesting to note Rambam's examples of Toar, what it is that we see with the eye of flesh. In principle, Rambam could have chosen any material structure as an example, the oblong structure of the Earth, the atomic structure of a chemical, or the geological structure of a mountain, any of these would be a toar seen by the eye of flesh. But Rambam does not use these examples. Following the Torah in the story of Gan Eden, Rambam uses the animal properties, the structure of the animal body, the mouth the nose, the jaws. Why is this? At one level, the reason is, that it is intuitive for us to note that mouth nose and jaws are instruments of a life principle. One preserves life by proper use of the mouth, with its structure of an opening with teeth needed to process food in eating or the digestive system. One preserves life by proper use of the nose, with its openings and hair follicles that allow processing of oxygen through the lungs and blood stream- or the respiratory system. So too all animal parts that are instruments of life systems. It is this understanding, namely that material structure points -to principles of systemic function that Rambam wanted to bring out. Through the particular example of the natural life systems of animal- the tzelem of animal-Rambam points to the broader natural system. If it were not for the divine crafting of tzelem into the very design of Shamayim Varetz, if it were not in the nature of the Earthly ecosystem to provide air, food and water to us, our mouth and nose, our very life function would be of no avail. Rambam's treatment of tzelem arises from the story of Breesheet that make this very point.

20 ויאמר אלהים, ישרצו המים, שרץ נפש חיה; ועוף יעופף על-הארץ, על-פני רקיע השמים: 21 ויברא אלהים, את-התנינם הגדלים; ואת כל-נפש החיה הרמשת אשר שרצו המים למינהם, ואת כל-עוף כנף למינהו, וירא אלהים כי-טוב: 22 ויברך אתם אלהים לאמר; פרו ורבו, ומלאו את-המים בימים, והעוף ירב בארץ: 23 ויהי-ערב ויהי-בקר יום חמישי:    פ

Rambam warns us that human life is like peering through a latticework of silver to see the underlying apple. All too often we get stuck in the world of toar or material structure, and fail to seek the underlying systemic functions of our world. We limit ourselves to the world seen through the eye of flesh, we fail to peer through to the glorious golden apple, the systemic functions we could glory in.

It is interesting that modern science has chosen this very example, an apple, as its metaphor for this very process. How many people saw apples fall in the thousands years of civilization before Newton? Yet, we failed to grasp the systemic sense of a universe of material bodies all moving in accordance with a unified principle of “force”. We could not see gravity in the falling of the apple. All we saw was that there was a pattern of motion, a familiar toar of an apple falling, we did not choose to use the eye of the soul to explore the underlying causal system calling to us, the golden apple behind the latticework of the falling apple.

We left off the previous post with the question of what a scientist would think of Adam Ha-Rishon's exploration of his world. In a sense, the scientist, at least the more thoughtful among them, would be highly approving. After all, rather than allowing himself to remain in the limited world of appearances, Adam quested to name, to scientifically organize and seek underlying theoretical principle. We can begin to imagine the process he went through. Noting wings, noting legs. Perhaps reflecting on basic survival mechanisms. But above all, what seems to have attracted Adam's attention was reproduction, the continuity of species through generations of individuals. This continuity underlies the "name" or tzelem of a thing. Deer is not deer because of its particular features, toars like grazing, particular sizes and colors seen through the eye of flesh. These do no last. Deer is deer, bear is bear, wolf is wolf, because of the continuity pointed to by reproduction.

24 ויאמר אלהים, תוצא הארץ נפש חיה למינה, בהמה ורמש וחיתו-ארץ למינה; ויהי-כן: 25 ויעש אלהים את-חית הארץ למינה, ואת-הבהמה למינה, ואת כל-רמש האדמה למינהו; וירא אלהים כי-טוב: 26 ויאמר אלהים, נעשה אדם בצלמנו כדמותנו; וירדו בדגת הים ובעוף השמים, ובבהמה ובכל-הארץ, ובכל-הרמש הרמש על-הארץ: 27 ויברא אלהים את-האדם בצלמו, בצלם אלהים ברא אתו; זכר ונקבה ברא אתם: 28 ויברך אתם אלהים, ויאמר להם אלהים, פרו ורבו ומלאו את-הארץ וכבשה; ורדו בדגת הים ובעוף השמים, ובכל-חיה הרמשת על-הארץ: 29 ויאמר אלהים, הנה נתתי לכם את-כל-עשב זרע זרע, אשר על-פני כל-הארץ, ואת-כל-העץ אשר-בו פרי-עץ זרע זרע; לכם יהיה לאכלה: 30 ולכל-חית הארץ ולכל-עוף השמים ולכל רומש על-הארץ, אשר-בו נפש חיה, את-כל-ירק עשב לאכלה; ויהי-כן: 31 וירא אלהים את-כל-אשר עשה, והנה-טוב מאד; ויהי-ערב ויהי-בקר יום הששי:    פ

A good sense of this approval is seen here in Feynman.Feynman describes his wonder at his friend locked in a world of immediate appearances who sees the skin deep "beauty" of a flower with his eye of flesh, yet fails to focus his eye of soul upon the deeper wonder of tzelem incarnate in matter.

Quote by Richard Feynman:(As quoted from the "Best Mind Since Einstein" NOVA Video)
I have a friend who’s an artist and he’s some times taken a view which I don’t agree with very well. He’ll hold up a flower and say, "look how beautiful it is," and I’ll agree, I think. And he says, "you see, I as an artist can see how beautiful this is, but you as a scientist, oh, take this all apart and it becomes a dull thing." And I think he’s kind of nutty.
First of all, the beauty that he sees is available to other people and to me, too, I believe, although I might not be quite as refined aesthetically as he is. But I can appreciate the beauty of a flower.
At the same time, I see much more about the flower that he sees. I could imagine the cells in there, the complicated actions inside which also have a beauty. I mean, it’s not just beauty at this dimension of one centimeter: there is also beauty at a smaller dimension, the inner structure…also the processes.
The fact that the colors in the flower are evolved in order to attract insects to pollinate it is interesting – it means that insects can see the color.
It adds a question – does this aesthetic sense also exist in the lower forms that are…why is it aesthetic, all kinds of interesting questions which a science knowledge only adds to the excitement and mystery and the awe of a flower.
It only adds. I don’t understand how it subtracts.

So too Einstein.

[The World As I See It]
His [the scientist's] religious feeling takes the form of a rapturous amazement at the harmony of natural law, which reveals an intelligence of such superiority that, compared with it, all the systematic thinking and acting of human beings is an utterly insignificant reflection.

What Einstein had a glimpse of, which Adam also noticed, is that the existence of Idea expressed in matter points to a unique identity of man in Creation.

This process of apprehension of ideas, as a unique and distinct process, is shown by man naming himself. Man's naming of himself is not the same as his naming of the external world. Naming the external world can lead to theoretical action, action of the mind only, Ahavat Hashem, a need to pursue the apprehension of Gods wisdom to its ultimate conclusion. But naming oneself, leads to another imperitive awe of God- a new sense of identity as a humble mind, as well as the need to act in a manner harmonious and consistent with being a mind that sees ideas incarnate in matter that point to God.

Einstein

I want to know how God created this world. I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts; the rest are details.
My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble mind.
The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
Every one who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe-a spirit vastly superior to that of man, and one in the face of which we with our modest powers must feel humble.

What Einstein did not grasp, which he could not grasp without prophecy, was that Man's spiritual evolution, is itself, part and parcel of the phenomena of ideas in nature. It is in the very nature of these ideas or tzelem, to attract us to an sense of the world and ourselves as a mind in the "tzelem" of our Creator that causes us to evolve in our striving for a formulation of tzelem.

15 ויקח יהוה אלהים את-האדם; וינחהו בגן-עדן, לעבדה ולשמרה: 16 ויצו יהוה אלהים, על-האדם לאמר; מכל עץ-הגן אכל תאכל: 17 ומעץ, הדעת טוב ורע, לא תאכל ממנו; כי, ביום אכלך ממנו מות תמות: 18 ויאמר יהוה אלהים, לא-טוב היות האדם לבדו; אעשה-לו עזר כנגדו: 19 ויצר יהוה אלהים מן-האדמה, כל-חית השדה ואת כל-עוף השמים, ויבא אל-האדם, לראות מה-יקרא-לו; וכל אשר יקרא-לו האדם נפש חיה הוא שמו: 20 ויקרא האדם שמות, לכל-הבהמה ולעוף השמים, ולכל חית השדה; ולאדם לא-מצא עזר כנגדו: 21 ויפל יהוה אלהים תרדמה על-האדם ויישן; ויקח, אחת מצלעתיו, ויסגר בשר תחתנה: 22 ויבן יהוה אלהים את-הצלע אשר-לקח מן-האדם לאשה; ויבאה אל-האדם: 23 ויאמר האדם, זאת הפעם, עצם מעצמי, ובשר מבשרי; לזאת יקרא אשה, כי מאיש לקחה-זאת:

As Rambam would say Adam moved beyond the world of external features seen by the eye of flesh, choosing instead to seek the deeper principles, incarnate in and expressed through the phenomena of matter.

On this day of Purim, may we all be blessed with the ability to see the underlying cruelty hidden in the ignorance of Achashverosh, who lived for the allure of the female toar. May we be blessed to see in Esther not an attractive figure or Toar, but an underlying mind a tzelem capable of apprehending and acting on its understanding of tzura. Then we will see a nahafoch who, in an instant society will be turned on its head, and we will be led by Mordechai's and not Haman's. Purim Sameach!

Hakirah

2010-02-17T16:06:00.000-08:00

I just wanted to take the opportunity to say that I subscribed to Hakirah. The article on Rambam- Mishne torah science and art- by R. Buchman is an absolute must read and deserves any support we can give. It can be found at hakirah.org. [Thank you Yakov].

The issue also includes an important give and take between R. Zucker and R. Slifkin on the issue of the Yesodei hatorah- among French Jewry. In light of this discussion, I highly recommend reading Rambam's letters on French Jewry as well as his letter to the Jews of Marseilles. The essay "Milchamot Hashem" of Rabbenu Avraham Ben Harambam is also highly important in understanding the background of this issue.

Tzelem #3

2010-02-14T14:45:00.000-08:00

We began our exploration of tzelem with a translation. The remoteness of Tzelem, as an expression of natural principle or "form" is palpable. Yehuda and Micha suggested model as a translation. Dan suggested essence Reb David suggested quality or property Hagyan suggested that which is pointed to by Yirmiyahu perek 18, and I suggested principle. Sensing the remoteness of a word signifying "natural form" I gave the explanation of "idea expressed in the world of external things" and gave background material from Einstein regarding reason incarnate in existence.

Clearly, in our time, as in Rambam's, it is not easy to isolate a meaning for the word "tzelem". It is interesting to note that Rambam explains the word tzelem, he does not himself give a single meaning to the word. The difficulty in understanding tzelem, according to Rambam, is our tendency to confuse "tzelem" (natural concept or principle) with "toar" (material character as in quality and quantitative structure).

Is this true? Do we really find in ourselves and those around us a tendency to confuse material character with underlying concept or principle? What is a world of form like? A world of material structure?

To bring out this idea of Rambam imagine the following gedanken experiment. A modern scientist has the opportunity to observe Adam harishon. Adam has just explored the animals in the garden and named them. He is preoccupied with the difference between the nefesh chaya as animal vs man.

What would the scientist think of Adam's scientific exploration? Would he think of what Adam saw in nature? What would he want to say to Adam? What would Adam say back? Which, if either of these people would be concerned with tzelem which with toar?

The wise man and the Prophet

2010-02-09T05:13:00.000-08:00

My Thanks to Reb David Guttman for his help in thinking of the idea behind this post and for posting it on his excellent blog.

A few days ago, I was asked a very good question about Prophecy, by Josh K. I thought we all could benefit from the discussion, as another useful backgrounder to tzelem.Here is the ,slightly edited, discussion.
Josh Asks

1) why is it that Jewish prophecy no longer occurs? If it is (like Rambam tell us) not a miraculous event in which God randomly selects an individual; but rather the individual must be of a sound mind and so on. Surely as the generations continued and people became more aware of their surroundings scientifically and philosophically our minds would develop as such.

I respond

What allows a person to shift from what we call "thinking" to "prophecy" is a matter of completeness of mind. We tend to think of this "completeness" as an ability to delight in the majesty of a unified wisdom expressed in the external world, love of God as seen in Newton and Einstein, Abraham, Moses and Rambam. In reality, this ability to delight in the unified wisdom of the external external world while necessary, is not sufficient to completeness of mind. To attain this completeness, one must also attain objectivity about oneself and ones humble position in the universe as well- awe of God. Note Rambam
What is the way to love and fear God? Whenever one contemplates the great wonders of God's works and creations, and one sees that they are a product of a wisdom that has no bounds or limits, one will immediately love, laud and glorify [God] with an immense passion to know the Great Name, like David has said, "My soul thirsts for God, for the living God". When one thinks about these matters one will feel a great fear and trepidation, and one will know that one is a low and insignificant creation, with hardly an iota of intelligence compared to that of God, like David has said, "When I observe Your heavens, the work of Your fingers...what is man, that You are heedful of him?". Bearing these things in mind, I shall explain important concepts of the Creator's work, as a guide to understanding and loving God. Concerning this love the Sages said that from it will come to know God.

This duality of wisdom- in terms of delight and humility, expresses itself in Rambam's view of the true Philosopher. Such a one must be very wise, as well as humble and well ordered in character. He does not just know things about the external world, this knowledge is the basis of his humble attitude and wise path of action.

Just as a wise person is recognisable in his wisdom and temperaments and is differentiated by them from other people, so also should he be recognisable in his actions: his manner of eating, drinking, copulation, relieving himself, speaking, walking, dressing and the conducting of his affairs with his work and his giving [should all be exemplary]. All of these actions should be as fine and as correct as possible.

This duality,of course, also expresses itself in the prophet

One of the bases of religion is to know that God visits people in prophetic visions, which come only to exceedingly wise people of outstanding characteristics, whose inclinations never lead them to earthly matters but who always conquer their inclinations, and who are of correct temperaments. A person who fullfils these criteria, and is of perfect health, will, when he studys the foundations of philosophy and is attracted by those elevated issues and is of an appropriate temperament to understand and comprehend them , and sanctifies himself by moving away from the path of the common man, who concerns himself with ephemeral matters, and instead encourages himself not to have any thoughts about useless matters and its contrivances, but rather have his thoughts permanently attuned to above

As such the prophet is, to a very large degree, limited by his ability to perceive his place humbly. If a circumstance arises that a prophet cannot handle, he may become angry- unaccepting of his reality, and his thought or prophecy ceases.

There are some intermediate temperaments which one is forbidden to have, but one should adopt one of the extremities of such temperaments. One of these is the temperament of haughtiness. It is not good [enough] for one to be just modest, but one should be humble, and one's spirits should be low. Therefore, concerning Moses our Teacher it is written, "...very humble", and not just, "humble". Therefore, the Sages commanded that one should be very humble. They said further that anyone who raises his spirits is denying the most essential reality, as it is written, "...then your heart be lifted up and you forget the Lord your God". They also said that all those with haughty airs should be excommunicated, even if they are only slightly haughty. It is the same with anger, which is an extremely bad temperament and from which it is fitting for one to distance oneself as far as its opposite extreme. One should teach oneself not to get angry, even over something about which it would be normal to get angry. If one wanted to instill fear in one's sons or members of one's household, or in the community if one was their leader, and one wants to be angry at them in order that they will return to the good [ways], then one should show them that one is being angry at them just to correct them, and, when displaying such anger, one should bear in mind that one is like a man who is similar to being angry, and that one is not really angry. The original Sages said that if one is angry, it is as if one has worshipped idols. They also said that when a man gets angry, then if he was wise his wisdom leaves him, and if he was a prophet his prophecy leaves him, and that the life of angry people is not [really] a life.

In Jewish exile, it is extraordinarily difficult to not be angry and depressed about the circumstance of man, and one self. Living in a world dominated by ignorant and superstitious people is no picnic, as you well know. What sort of human communities will these people create? As you know well, this superstitious ignorance has enormous impact on every facet of life. In fact, it seems that it was a unique character of Abraham our father to so transcend his circumstance that he could remain focused on thought, despite the devastation all around him. Even Rambam was not so blessed. We look forward to our redemption from ignorance and the restoration of Wisdom and Justice as the basis of our Human community. This time, we are told, will also see the restoration of prophecy.

40 In our times, severe troubles come one after another, and all are in distress; the wisdom of our Torah scholars has disappeared, and the understanding of our discerning men is hidden. Thus, the commentaries, the responses to questions, and the settled laws that the Geonim wrote, which had once seemed clear, have in our times become hard to understand, so that only a few properly understand them. And one hardly needs to mention the Talmud itself--the Babylonian Talmud, the Jerusalem Talmud, the Sifra, the Sifre, and the Toseftot--which all require a broad mind, a wise soul, and considerable study, before one can correctly know from them what is forbidden or permitted and the other rules of the Torah.

41 For this reason, I, Moshe son of the Rav Maimon the Sephardi, found that the current situation is unbearable; and so, relying on the help of the Rock blessed be He, I intently studied all these books, for I saw fit to write what can be determined from all of these works in regard to what is forbidden and permitted, and unclean and clean, and the other rules of the Torah: Everything in clear language and terse style, so that the whole Oral Law would become thoroughly known to all, without bringing problems and solutions or differences of view, but rather clear, convincing, and correct statements in accordance with the legal rules drawn from all of these works and commentaries that have appeared from the time of Our Holy Teacher to the present.

Exploring Tzelem and Toar in dogs

2010-02-04T18:04:00.000-08:00

I would like to give an example of tzelem and toar, as I see them in nature. A while back my parents brought a video to my house, "Dogs that changed the world". While there is much to be enjoyed in the movie, what most interested me, was the discussion about the relation of dogs to wolves.

It seems that dogs are genetically almost identical to wolves, they can breed with wolves, though clearly they are very different in terms of their ability to be domesticated and participate in human society. These two properties, DNA and ability to breed on the one hand, and socialization are key toarim of an animal. They are material features that point to the underlying nature or tzelem of a thing.

The ability to breed with another, while clearly a significant result, is not the underlying nature, the life principle, of animality expressed in a dog, cat or fish. It is a material character recognizable to us- a toar or characteristic that points to tzelem, it is not tzelem.

So too socializing. The ability of a creature to pursue its needs, emotional and physical in a herd with another also, while clearly a significant result, is not the underlying nature, the life principle, of animality expressed in a dog, cat or fish. It also is a material character, a toar or characteristic.

These two toars point in two different directions. Is a dog a tzelem of wolf, with the detail of quantitatively heightened tameness as ability of interbreeding points to?

Or is dog a new tzelem, as evidenced by its unique social character?

Reason incarnate in existence

2010-02-03T18:53:00.000-08:00

Before summarizing our first approach to the word tzelem, I sense, as I always have, a great tension, that needs to be allowed to dissipate. Let us all take a deep breath, as we gently allow our intuition to to move our souls past their initial starting points.

Thank you commentors for your initial salvo. Perhaps we all can benefit from reminding ourselves of Rambam's advice, in approaching translation. In essence, he notes that translation, must be done in the context of thinking about a subject, a real world area, that the word or piece is about.

Let me premise one canon. Whoever wishes to translate, and purposes to render each word literally, and at the same time to adhere slavishly to the order of the words and sentences in the original, will meet with much difficulty; his rendering will be faulty and untrustworthy. This is not the right method. The translator should first try to grasp the sense of the subject thoroughly, and then state the theme with perfect clearness in the other language. This, however, can not be done without changing the order of the words, putting many words for one word, or vice versâ, and adding or taking away words, so that the subject be perfectly intelligible in the language into which he translates. This method was followed by Honein ben Is'hak with the works of Galen, and his son Is'hak with the works of Aristotle. It is for this reason that all their versions are so peculiarly lucid, and therefore we ought to study them to the exclusion of all other.

We may not be perfectly aligned in the word we choose as most similar to tzelem. Yehuda and Micha chose "model", Dan -essence I chose "principle" and Hagyan chose the phenomenon which is to be gleaned from craftmanship as in Yirmiyahu.

יח הדבר אשר היה אל-ירמיהו, מאת יהוה לאמר: ² קום וירדת בית היוצר; ושמה אשמיעך את-דברי: ³ וארד בית היוצר; והנהו (והנה-הוא) עשה מלאכה על-האבנים: ⁴ ונשחת הכלי, אשר הוא עשה בחמר ביד היוצר; ושב, ויעשהו כלי אחר, כאשר ישר בעיני היוצר לעשות: פ
⁵ ויהי דבר-יהוה אלי לאמור: ⁶ הכיוצר הזה לא-אוכל לעשות לכם בית ישראל נאם-יהוה; הנה כחמר ביד היוצר, כן-אתם בידי בית ישראל: ס ⁷ רגע אדבר, על-גוי ועל-ממלכה; לנתוש ולנתוץ ולהאביד:

The common thread of meaning here is, I think, that pointed to by Einstein in his phrase- reason incarnate in existence. This phrase, I think, refers to our foundational intuition that there is in fact an expression of idea in the external things we see around us. It is not just Newton who can apprehend a unifying idea actually expressed in the material apples around us- we all can apprehend a reason incarnate in the things around us.

Model
refers to reason incarnate in existence in the sense of an approximation of our minds, due to our limited apprehension of reason incarnate in existence.

Essence and principle
refer to the underlying idea expressing itself via the core properties of a thing such as the ability to speak and act justly, rather than details such as color in a man. This notion is of the external thing, more so than the limitations of our apprehension.

Hagyan's sense of craftsmanship pointed to by Yirmiyahu similarly refer to this sense of reason incarnate in existence, in the sense that a craftsman imprints an idea or design, upon his material, producing a product, expressive of the idea in its structure.

Useful background material

2010-02-02T19:01:00.000-08:00

It is therefore easy to see why the churches have always fought science and persecuted its devotees. On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics!

If it is one of the goals of religion to liberate mankind as far as possible from the bondage of egocentric cravings, desires, and fears, scientific reasoning can aid religion in yet another sense. Although it is true that it is the goal of science to discover rules which permit the association and foretelling of facts, this is not its only aim. It also seeks to reduce the connections discovered to the smallest possible number of mutually independent conceptual elements. It is in this striving after the rational unification of the manifold that it encounters its greatest successes, even though it is precisely this attempt which causes it to run the greatest risk of falling a prey to illusions. But whoever has undergone the intense experience of successful advances made in this domain is moved by profound reverence for the rationality made manifest in existence. By way of the understanding he achieves a far-reaching emancipation from the shackles of personal hopes and desires, and thereby attains that humble attitude of mind toward the grandeur of reason incarnate in existence, and which, in its profoundest depths, is inaccessible to man. This attitude, however, appears to me to be religious, in the highest sense of the word. And so it seems to me that science not only purifies the religious impulse of the dross of its anthropomorphism but also contributes to a religious spiritualization of our understanding of life.

Tzelem #2

2010-02-02T05:16:00.000-08:00

As we attempt to find an adequate translation for, "צלם" we immediately run into enormous difficulty, by the very nature of the loftiness of the notion pointed to by this word. In fact, it is precisely for this point that Rabbenu brings up discussion about this word. It seems that all research rests upon reflection, and insight, into this notion. Rambam says that people have the notion of "צלם" all wrong, confused with what , in fact should be referred to as "תאר" but what is Toar? Neither of these terms are exactly common sense ones. Most of us do not usually find contexts in which we speak of either.

צלם ודמות

כבר חשבו

^*בני אדם כי "צלם" בלשון העברי מורה על תבנית ² הדבר ותוארו, ³ והביאם הדבר לידי הגשמה מוחלטת. לפי שנאמר נעשה אדם בצלמנו כדמותנו ⁴, וחשבו ^*1 כי ה' כצורת אדם, כלומר: תבניתו ותארו, וחייבו ⁵ הגשמה מוחלטת והאמינו בכך, ונראה להם שאם יעזבו דעה זו יכחישו את הכתוב, ואף יהיה בכך העדר האלוה אם לא יהיה גוף בעל פנים ויד כמותם בתבנית ובתואר, אלא שהוא יותר גדול ובהיר לפי דמיונם ⁶, וגם החומר שלו אינו דם ובשר ⁷. זהו תכלית מה שנראה להם שהוא רוממות ביחס לה'.

אבל מה שצריך להיאמר בשלילת הגשמות וקביעת האחדות האמיתית, אשר אין לה אמיתות כי אם בהרחקת הגשמות תדע הוכחת כל זה מן המאמר הזה ⁸, ואין ההערה כאן בפרק זה אלא על ביאור עניין צלם ודמות.

Who in fact is it that is preoccupied with such distinctions as between tzelem and tzura, and why?

Stepping out

2010-02-01T18:36:00.000-08:00

In response to popular request, it is time to restart our "steps" program. I have suggested that perhaps the best words to use, would be those of Rabbenu, the guide to the perplexed, in his book the Moreh Nevuchim.

The general tenor of the steps, is to guide the soul through its natural progression, from relatively imprecise intuition and picture, to carefully focused abstract meaning, useful in exploring mada, as it manifests itself in creation either through observation or reading of Torah.

In outline, the process begins with "translation" identifying a resonant English word, that can serve a an opening step in the process. The resonance of a translation, lies in its ability to suggest luminous examples, rather than in formal precision.

With this in mind let us all read Rabbenu's first Chapter of MN- on the word צלם. I suggest R. Kapach's translation, the link to which is to be conveniently found in the new "resources" gadget on the side of the blog.

Please offer your resonant translation of the word צלם. A short explanation of your choice an example summary of the chapter and or question on it are all acceptable as well. The one thing I would advise, as anyone who knows this process can attest to, is to keep explanations of methodology and questions about it, to an absolute minimum.

Kon tiki of mind, will have to wait for a while

2009-12-24T14:55:00.000-08:00

Kon Tiki of mind was removed for now. It will have to await another time. Sorry about the delay.

Tefilat Chana - a lesson in Geula- By RR

2009-12-20T18:22:00.000-08:00

Intro Principle: Disconnect from Shem Hashem- a culture of Achzariyut

The King must redeem the people from the natural achzariyut that should be our derech, projecting himself in the world as a shining example of the justice and tikkun maase of D'as Ha'emes, as shown by Shlomo in his 3 book curricula - Mishlai, Koheles, Shir hashirim. (See case , Shlomo and two Zonot)

הלכות מתנות עניים פרק י

א חייבין אנו להיזהר במצות צדקה, יתר מכל מצוות עשה--שהצדקה סימן לצדיקי זרע אברהם אבינו, שנאמר "כי ידעתיו, למען אשר יצווה . . ." (בראשית יח,יט). ואין כיסא ישראל מתכונן ודת האמת עומדת אלא בצדקה, שנאמר "בצדקה, תיכונני" (ישעיהו נד,יד); ואין ישראל נגאלין אלא בזכות הצדקה, שנאמר "ציון, במשפט תיפדה; ושביה, בצדקה" (ישעיהו א,כז).

ב ולעולם אין אדם מעני מן הצדקה, ואין דבר רע ולא היזק נגלל בשביל הצדקה--שנאמר "והיה מעשה הצדקה, שלום" (ישעיהו לב,יז).

ג כל המרחם--מרחמין עליו, שנאמר "ונתן לך רחמים וריחמך והרבך" (דברים יג,יח); וכל מי שהוא אכזרי ואינו מרחם, יחוש לייחוסו--שאין האכזרייות מצויה אלא בגויים, שנאמר "אכזרי המה ולא ירחמו" (ירמיהו נ,מב).

The era of the Shoftim was characterized by the lack of such leadership and subsequent degeneration into a culture of lack of Yirah or Gaava and achzariyut -

בימים ההם אין מלך בישראל איש הישר בעיניו יעשה

הלכות מלכים ומלחמות פרק ד

ט ובכול יהיו מעשיו לשם שמיים, ותהיה מחשבתו ומגמתו להרים דת האמת, ולמלאות העולם צדק, ולשבור זרוע הרשעים, ולהילחם מלחמות ה'--שאין ממליכין מלך תחילה, אלא לעשות משפט ומלחמה: שנאמר "ושפטנו מלכנו ויצא לפנינו, ונלחם את מלחמותינו" (שמואל א ח,כ)

This is the role of all אדם גדול בתורה ומפורסם בחסידות,to be me'kadash Hashem through being the great living example of Zedek in action.
Ultimately this role model responsibility of the Adam Gadol is the legacy of Avraham Avinu. It was Avraham who pioneered Derech Tzedaka Umishpat- or Derech Hashem- the idea that , as Adam saw so clearly, we all get merely a Chelek of the resources of our Creator, Elokeynu Melech Ha-Olam, who provides resources to sustain the Olam. Adam lacked rain, because the Olam lacked rain. It therefore behooves us to pray to Elokeynu Melech Ha-Olam for a resource for ourselves,as part of an Olam that needs something, not personally.

ולפי שהשמות האלו שנקרא בהן היוצר, הן הדרך הבינונית שאנו חייבין ללכת בה, נקראת דרך זו, דרך ה'. והיא שלימדה אברהם אבינו לבניו, שנאמר "כי ידעתיו, למען אשר יצווה את בניו ואת ביתו אחריו, ושמרו דרך ה', לעשות צדקה ומשפט" (בראשית יח,יט).

Therefore our story begins with the Das ha-emes in a dire state. Without the King as a great role model leader, the people revert back to be engaged in their infantile form of Avodah [pesel micah] or to the remaining halacha loyalists - "super-ego removing" avodah which by nature is weak, formal and rote. These are the manifestations of not seeing the Shem Ha-Shem as a governing reality in their lives. Such Avodah is incapable of uplifting society to Yirah and doing Tzedek and a culture of Gaava and Achzariyut must arise.

Elkana, our first character, is one seen by chazal as a role model personality. He tries to bring people to the mikdash. However, as the story develops its his wife Chana whose development and achievement which becomes the אדם גדול בתורה ומפורסם בחסידות, which is the necessary cause of the new go'el - Shmuel.

(א) ויהי איש אחד מן הרמתים צופים מהר אפרים ושמו אלקנה בן ירחם בן אליהוא בן תחו בן צוף אפרתי:

רלב"ג שמואל א פרק א

הסכימו עוד ששני הספורים ההם שכבר נסע מבית לחם יהודה מי שבא על ידו הקלקול כי הלוי אשר בא בבית מיכה היה מבית לחם יהודה ופילגש הלוי היתה מבית לחם יהודה ומשם נסע האיש הלוי שבאה התקלה על ידו והנה סמך לזה זה הספור שהיה איש לוי גר בהר אפרים ויצא ממנו מי שבאה טובה גדולה על ידו לישראל:

The persona of Elkana is somewhat hidden. Chazal see him as being of the family of Nevi'im

]ולמידי נביאיא כי הנביא יקרא צופה[כן ת"י

How do they know that? We see that he is OK with Chana dropping off his son at the Mikdash which means he agreed with the basic thesis of Chana and other properties of an extremely mature person. Chazal see that he tried to rally the Am to go to the Shilo.

Step #2 : Gaava measured in fertility

(ב) ולו שתי נשים שם אחת חנה ושם השנית פננה ויהי לפננה ילדים ולחנה אין ילדים:

(ג) ועלה האיש ההוא מעירו מימים ימימה להשתחות ולזבח לידוד צבאות בשלה ושם שני בני עלי חפני ופנחס כהנים לידוד:

(ד) ויהי היום ויזבח אלקנה ונתן לפננה אשתו ולכל בניה ובנותיה מנות:

(ה) ולחנה יתן מנה אחת אפים כי את חנה אהב וידוד סגר רחמה:

Is Chana’s infertility an expression of Hashgacha Pratit or Hashgacha K’lalit?

שמות פרק כג

(כה) ועבדתם את ידוד אלהיכם וברך את לחמך ואת מימיך והסרתי מחלה מקרבך:
(כו) לא תהיה משכלה ועקרה בארצך את מספר ימיך אמלא:

RS pointed out that when the Klall is Mikadesh Shem Hashem it receives the Bracha - that which is beyond Tevah. When the Klal abandons Derech Hashem – we will have Akarot.

שמואל א פרק ב

(יב) ובני עלי בני בליעל לא ידעו את ידוד:
Therefore, Chana suffered because of the distance from Hashem of the Klal.

ולפי שהשמות האלו שנקרא בהן היוצר, הן הדרך הבינונית שאנו חייבין ללכת בה, נקראת דרך זו, דרך ה'. והיא שלימדה אברהם אבינו לבניו, שנאמר "כי ידעתיו, למען אשר יצווה את בניו ואת ביתו אחריו, ושמרו דרך ה', לעשות צדקה ומשפט" (בראשית יח,יט).

יד וההולך בדרך זו, מביא טובה וברכה לעצמו, שנאמר "למען, הביא ה' על אברהם, את אשר דיבר, עליו" (בראשית יח,יט).

The nation's disease of soul manifested in the symptoms of……

Onas Devarim, Achzariyus, Halicha Bekeri

(ו) וכעסתה צרתה גם כעס בעבור הרעמה כי סגר ידוד בעד רחמה:

(ז) וכן יעשה שנה בשנה מדי עלתה בבית ידוד כן תכעסנה ותבכה ולא תאכל:

(ח) ויאמר לה אלקנה אישה חנה למה תבכי ולמה לא תאכלי ולמה ירע לבבך הלוא אנכי טוב לך מעשרה בנים:
Chana suffered on two levels. One, Penina made her feel worthless in her infertility. Chazal state, "מכעסת וחוזרת ומכעסת. מה הייתה אומרת לה?
זבנת לבריך רבה סודר או לתניינא חלוק?
ויונתן תרגם:
הרעימ' לאקניות -
כלומר שתהא לה קנאה ממנה, הייתה אומרת בפניה דברים של גידולי בנים וכיוצא בהם, כדי שתהא לה קנאה ויכאב לבה.....
Second {Rabbi Mann},Elkana in his comforting suggested that she move on and give up. "You don’t have to worry, your position in the family is secure, my love for you is complete.

Both P’nina and Elkana implied that Chana’s situation was pointless and even Tefillah could not help. This is the first mark of a Keri oriented society. No focus on Tefilla/Z’aka. Tefilla is merely a rote and formal religious endeavor — קרוב אתה בפיהם ורחוק מכליותיהם
הִלְכּוֹת תַּעְנִיּוֹת פֵּרֶק א
ג אבל אם לא יזעקו, ולא יריעו, אלא יאמרו דבר זה ממנהג העולם אירע לנו, וצרה זו נקרוא נקרית--הרי זו דרך אכזרייות, וגורמת להם להידבק במעשיהם הרעים, ותוסיף הצרה וצרות אחרות: הוא שכתוב בתורה, "והלכתם עימי, בקרי. והלכתי עימכם, בחמת קרי" (ויקרא כו,כז-כח), כלומר כשאביא עליכם צרה, כדי שתשובו--אם תאמרו שהוא קרי, אוסיף עליכם חמת אותו קרי..
That would support the Chazal that the people needed to be “picked- up “to go to Shilo – why do I need to bother with all this Avodah hassle?!?

The second mark of the Keri society is affliction of the downtrodden.
ישעיהו פרק א

(כג) שריך סוררים וחברי גנבים כלו אהב שחד ורדף שלמנים יתום לא ישפטו וריב אלמנה לא יבוא אליהם:
It is interesting to note that Elkana did not know or did not want to know of P’nina’s affliction of his favorite wife Chana – in contrast to Sara’s informing Avraham of Hagar’s affliction of her and asking him to rectify the situation. It is also interesting that וְשָׁם שְׁנֵי בְנֵי-עֵלִי חָפְנִי וּפִנְחָס כֹּהֲנִים לַיהֹוָה are mentioned – they were ones who embody what Yeshayah says - , וְרֹדֵף שַׁלְמֹנִים even though Eli was there – his sons were reflective of the true culture.
Chana steps up to מתפלל for a Go’el Yisrael in דור קרי
(ט) ותקם חנה אחרי אכלה בשלה ואחרי שתה ועלי הכהן ישב על הכסא על מזוזת היכל ידוד:
(י) והיא מרת נפש ותתפלל על ידוד ובכה תבכה:
(יא) ותדר נדר ותאמר ידוד צבאות אם ראה תראה בעני אמתך וזכרתני ולא תשכח את אמתך ונתתה לאמתך זרע אנשים ונתתיו לידוד כל ימי חייו ומורה לא יעלה על ראשו:
Why the need for a neder? Is she bribing G-d? How does giving birth to a baby boy, just to give him to the Mikdash solve her problem?
Yoni pointed out that nedarim are the tool of the one who is kovesh yitzro who needs to utilize Midat Chassidut, going to an extreme (Haflaah), to heal the Nefesh.
הִלְכּוֹת נְדָרִים פֵּרֶק יג
[כד [כג] מי שנדר נדרים כדי לכונן דעותיו, ולתקן מעשיו--הרי זה נאה ומשובח. כיצד: כגון מי שהיה זולל, ואסר הבשר עליו שנה או שתיים, או מי שהיה שוגה ביין, ואסר היין על עצמו זמן מרובה, או שאסר השכרות לעולם; וכן מי שהיה רודף שלמונים ונבהל להון, ואסר על עצמו המתנות, או הנית אנשי מדינה זו; וכן מי שהיה מתגאה ביופייו, ונדר בנזיר; וכיוצא בנדרים אלו: כולן, דרך עבודה לה' הם; ובנדרים אלו וכיוצא בהן, אמרו חכמים--סייג לפרישות, נדרים:
Chana clearly had a strong maternal instinct otherwise she would be able to resign herself to her barrenness. She realized the low state of the Tzibbur. She saw that a special leader was needed to redeem the Klall. She mispalleled that she should have such a child.
משנה מסכת אבות פרק ב משנה ד
הוא היה אומר עשה רצונו כרצונך כדי שיעשה רצונך כרצונו

Are we ready for Teshuva from Hanahaga of the לץ?

2009-12-10T05:13:00.000-08:00

Courtesy of Tabletmag

By Jeffrey Goldberg

Ten years ago, I visited Orrin Hatch, the senior senator from Utah and a prominent member of the [Mormon] Church, on Capitol Hill. I was writing for The New York Times Magazine and Hatch was thinking of running for president. We talked about politics for a few minutes, and then he said, “Have you heard my love songs?”

No senator had asked me that question before. It turned out that Hatch was a prolific songwriter, not only of love songs, but of Christian spirituals as well. We spent an hour in his office listening to some of his music, a regular Mormon platter party. After five or six Christmas songs, I asked, him, “What about Hanukkah songs? You have any of those?”

I have always felt that the song canon for Hanukkah, a particularly interesting historical holiday, is sparse and uninspiring, in part because Jewish songwriters spend so much time writing Christmas music. Several years earlier, as a columnist for The Jerusalem Post, I sponsored a Write-a-New-Song-for-Hanukkah contest. I received more than 200 entries. Most were dreck. The songs I liked best were the ones uninfected by self-distancing Jewish irony, songs that actually wrestled with the complicated themes of Hanukkah—religious freedom, political extremism, the existence, or non-existence, of an interventionist God—in a more earnest way.

Hatch lit up at my suggestion. He asked me to jot down some possible themes, which I did. Then he got sidetracked by his presidential campaign. (He didn’t win.) Still, time went on, and no song.

I never forgot about it, though. My interest in the Hanukkah story has stayed with me. I’m even writing a biography of Judah Maccabee for Nextbook Press. Last December, while reading From Ezra to the Last of the Maccabees, by Elias Bickerman, my mind wandered back to Orrin Hatch’s promise, and so I reminisced on my Atlantic blog about the time Hatch nearly wrote a Hanukkah song for me. A couple of days later, I received an email that read, “Dear Jeff, I know it’s nine years too late, but I hope you will like some of the following ideas.” What followed were five verses of a sincerely felt Hanukkah song.

I didn’t quite believe it was Hatch writing me, so I wrote back, asking this alleged Hatch to call.

The next night was Christmas Eve, and my family and I were wandering the aisles of the Martinsburg, West Virginia, Wal-Mart. (Don’t ask.) My children had just discovered something miraculous—a display case filled with kosher products. We had never seen this before. I began to deliver a lecture in the kosher food aisle, explaining that what we were seeing was further proof indeed that America is a Promised Land for our people, a place where even the Wal-Mart in Martinsburg, West Virginia, carries Manischewitz matzo-ball mix. It was at this moment that my cell phone rang.

“Jeff, it’s Orrin,” I heard over the phone. “What do you think of the song?” It was, indeed, Hatch. The second miracle of the night.

“Senator Hatch,” I said. “It’s Christmas Eve.”

“Yes, it is!” Hatch replied. “What about the song?”

“Senator,” I said, “I love the song.”

And I do. It’s a delightful thing to have Orrin Hatch write a song for Hanukkah. Of course I appreciate the absurdist quality to this project, but I also deeply appreciate Hatch’s earnestness. His lyrics are not postmodern or cynical, which is a blessing, because I for one have tired of the Adam Sandlerization of Judaism in America. Yes, we are, as a people, funny (at least when compared to other people, such as Croatians) but our neuroses, well-earned though they may be, have caused us to lacerate our own traditions, which are in fact (to borrow from Barack Obama) awesome. The story of Hanukkah is a good case in point—maybe the perfect one.

I also appreciate the song because Hatch’s collaborator, Madeline Stone, has written music that, to borrow this time from Felix Unger, is happy and peppy and bursting with love. And I love the fact that the song’s producer, Peter Bliss, hired a delightful singer named Rasheeda Azar, who was not only a back-up vocalist for Paula Abdul (Jew) and Janet Jackson (not a Jew) but is a Syrian-American from Terre Haute, Indiana. Rasheeda’s participation closes a circle of sorts, since the Syrian King Antiochus was, of course, the antagonist in the story of the Maccabean revolt.

And so it was a very American day in a recording studio on West 54th Street in Manhattan when we gathered to hear Rasheeda sing. In one small room were Bliss; Madeline Stone, a Jewish songwriter who writes contemporary Christian music in Nashville; a crew of downtown Jews from Tablet Magazine; Hatch’s chief of staff, Jace Johnson, who didn’t seem to know exactly what he was doing there, but was very nice about the whole episode; and Hatch himself, who sang background vocals and even showed us the mezuzah he wears under his shirt. Hatch, like many Mormons, is something of a philo-Semite, and though he is under no illusions about Jewish political leanings in America—he told me that though he likes Barbra Streisand very much, he’s fairly sure she doesn’t like him—he possesses a heartfelt desire to reach out to Jews.

Hatch said he hoped his song would be understood not only as a gift to the Jewish people but that it would help bring secular Jews to a better understanding of their own holiday. “I know a lot of Jewish people that don’t know what Hanukkah means,” he said. Jewish people, he said, should “take a look at it and realize the miracle that’s being commemorated here. It’s more than a miracle; it’s the solidification of the Jewish people.”

He’s right. Without Judah Maccabee’s militant intervention in 167 BCE, the Syrian program of forced Hellenization might have brought about a premature end to the Jewish story.

Follow the wise King- the Teshuva of a start up nation

2009-12-04T04:43:00.000-08:00

יִרְאַת יְהוָה רֵאשִׁית דָּעַת; חָכְמָה וּמוּסָר, אֱוִילִים בָּזוּ׃ פ

פ 20 חָכְמוֹת בַּחוּץ תָּרֹנָּה; בָּרְחֹבוֹת, תִּתֵּן קוֹלָהּ׃ 21 בְּרֹאשׁ הֹמִיּוֹת, תִּקְרָא בְּפִתְחֵי שְׁעָרִים בָּעִיר, אֲמָרֶיהָ תֹאמֵר׃ 22 עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים, לָצוֹן חָמְדוּ לָהֶם; וּכְסִילִים, יִשְׂנְאוּ־דָעַת׃ 23 תָּשׁוּבוּ, לְתוֹכַחְתִּי

Courtesy of Foreign relations council http://www.cfr.org/publication/20356/

Start-Up Nation addresses the trillion-dollar question: How is it that Israel—a country of 7.1 million people, only sixty years old, surrounded by enemies, in a constant state of war since its founding, with no natural resources—produces more start-up companies than large, peaceful, and stable nations like Japan, China, India, Korea, Canada, and the United Kingdom? Drawing on examples from the country’s foremost inventors and investors, geopolitical experts Dan Senor and Saul Singer describe how Israel’s adversity-driven culture fosters a unique combination of innovative and entrepreneurial intensity.

As the authors argue, Israel is not just a country but a comprehensive state of mind. Whereas Americans emphasize decorum and exhaustive preparation, Israelis put chutzpah first. “When an Israeli entrepreneur has a business idea, he will start it that week,” one analyst put it. At the geopolitical level, Senor and Singer dig in deeper to show why Israel’s policies on immigration, R&D, and military service have been key factors in the country’s rise—providing insight into why Israel has more companies on the NASDAQ than those from all of Europe, Korea, Japan, Singapore, China, and India combined.

So much has been written about the Middle East, but surprisingly little is understood about the story and strategy behind Israel’s economic growth. As Start-Up Nation shows, there are lessons in Israel’s example that apply not only to other nations, but also to individuals seeking to build a thriving organization. As the U.S. economy seeks to reboot its can-do spirit, there’s never been a better time to look at this remarkable and resilient nation for some impressive, surprising clues.

Know thyself, reposted

2009-12-02T18:59:00.001-08:00

The blog didn't handle the first posting accurately. I have reposted, hopefully this posting will avoid technical difficulty.

In private communication with David Guttman, as well as in comments on David Guttman's blog to R. Micha, I made reference to the significance of Rambam's model of the soul in understanding the Mesorah as presented in the MT. I have been thinking about this statement of mine about the soul a lot lately. How do I illustrate what I mean, without resorting to meaningless terminology, or as my dear student RJM puts it so eloquently, heavy jargon?

The answer lies, as it so often does, in allowing Rambam to speak for himself, without getting in the way. In Shemone Perakim, Rambam presents the issue of developing proper Middot in the

soul by means of an important analogy, one which deserves our undivided attention.

ואתה יודע, שתיקון המידות הוא ריפוי הנפש וכוחותיה. וכמו שהרופא, אשר ירפא הגופים, צריך שידע תחילה את הגוף אשר ירפאהו בכלל וחלקיו - מה הם, רצוני לומר: גוף האדם, וצריך שידע אילו דברים יחלוהו וישמר מהם, ואילו דברים יבריאוהו ויכוון אליהם, כן רופא הנפש הרוצה לתקן מידות האדם, צריך שידע הנפש בכללה וחלקיה, ומה יחלה אותה ומה יבריאה

Rambam instructs us to reflect upon our educational relationship to himself as a Baal Ha-Mesorah, as being like that of the therapeutic relationship of a doctor to a patient. In so instructing us,

Rambam is not interested in some feel - good, pretty words. There would be no need for an elaborate technical description of the soul to achieve a feel good experience. Rather, Rambam seems

intent on fostering a certain insight into the Mesorah we otherwise would overlook. But what is this insight?

The answer is obvious in the Rambam, yet somehow mystifying to us. By virtue of telling us that the Doctor of the Soul must come to learn the nature of the soul, it is clear that most of us, do

not have knowledge of our souls. This simple fact, that we need instruction by a Baal Ha-mesorah to identify our souls, implies that we do not know how to identify our very selves.

This notion, that we do not know ourselves, is also implicit in the dictum of the great philosophers of Greece. What could "know thyself" mean, if not that we are currently ignorant of what and who we are? Clearly, wise men generally,and Rambam in particular, intend to awaken a reader who needs to first and foremost be informed that he ,in fact, does not know his own soul, that he is unaware of his very identity as a human being. It is the removal of core ignorance, the inability to identify ourselves, that constitutes the education of Torah and Mitzvot.

But is this not preposterous, to say that we do not know who and what we are? Not if we consider the reality of education, Jewish and Non-Jewish as we experience it today. In fact, ignorance of soul is the elephant in the room that permeates all education. Education is totally preoccupied with the results of soul -problem solving- to the absolute exclusion of considering the soul itself as a phenomenon.We all know that educators limit themselves to politely solving problems proper to the popular fields of study -the various "subjects.” For them, the crowning glory of man lies in the ability to solve official problems about all things, other than ourselves. No wonder then that the focus of modern education lies exclusively in the issue of either which problems to present, or perhaps the proper sequence of such problems. When was the last time we saw the identification of the soul, its whole and parts, as an important issue in school? Such talk would be a disaster, it would waste so much time, we would never cover the subject matter of general and Torah subjects! No wonder we never stop to consider the best way to understand mizvot as the means by which the soul can be given tikkun through the therapy of a Doctor.

This failure on the part of education to isolate a natural “thought ability” underlying the act of the identifying and solving problems of particular subject areas is bizarre. Is not all of modern science founded on the notion that all things have natural principles, open to our research? Why should man, body and soul, be exempt? How does this ignorance of our very selves arise?

Tefilla as Gedankenexperiment

2009-11-28T18:02:00.000-08:00

5. Now no tree of the field was yet on the earth, neither did any herb of the field yet grow, because the Lord God had not brought rain upon the earth, and there was no man to work the soil.
Rashi
When the creation of the world was completed on the sixth day, before man was created, no herb of the field had yet grown. And on the third [day], where it is written:“Let the earth bring forth,” they [the plants] had not yet emerged, but they stood at the entrance of the ground until the sixth day. And why? Because He had not caused it to rain, because there was no man to work the soil, and no one recognized the benefit of rain, but when man came and understood that they were essential to the world, he prayed for them, and they fell, and the trees and the herbs sprouted. — [from Chul. 60b]

If there were a Gedankenexperiment about Man's constitution - What would it be?

2009-11-26T16:01:00.000-08:00

Courtesy of Wikipedia-Gedanken

A thought experiment, sometimes called a gedankenexperiment in German, is a proposal for an experiment that would test or illuminate a hypothesis or theory.[1]
Given the structure of the proposed experiment, it may or may not be possible to actually perform the experiment and, in the case that it is possible for the experiment to be performed, there may be no intention of any kind to actually perform the experiment in question. The common goal of a thought experiment is to explore the potential consequences of the principle in question.

Famous examples of thought experiments include Schrödinger's cat (pictured above) , illustrating quantum indeterminacy through the manipulation of a perfectly sealed environment and a tiny bit of radioactive substance, and Maxwell's demon, in which a supernatural being is instructed to attempt to violate the second law of thermodynamics.
Schrödinger wrote:

One can even set up quite ridiculous cases. A cat is penned up in a steel chamber, along with the following device (which must be secured against direct interference by the cat): in aGeiger counter, there is a tiny bit of radioactive substance, so small that perhaps in the course of the hour, one of the atoms decays, but also, with equal probability, perhaps none; if it happens, the counter tube discharges, and through a relay releases a hammer that shatters a small flask of hydrocyanic acid. If one has left this entire system to itself for an hour, one would say that the cat still lives if meanwhile no atom has decayed. The psi-function of the entire system would express this by having in it the living and dead cat (pardon the expression) mixed or smeared out in equal parts.
It is typical of these cases that an indeterminacy originally restricted to the atomic domain becomes transformed into macroscopic indeterminacy, which can then be resolved by direct observation. That prevents us from so naively accepting as valid a "blurred model" for representing reality. In itself, it would not embody anything unclear or contradictory. There is a difference between a shaky or out-of-focus photograph and a snapshot of clouds and fog banks.^[3]

The above text is a translation of two paragraphs from a much larger original article that appeared in the German magazine Naturwissenschaften ("Natural Sciences") in 1935.^[4]

Schrödinger's famous thought experiment poses the question, when does a quantum system stop existing as a mixture of states and become one or the other?

Each alternative seemed absurd to Albert Einstein, who was impressed by the ability of the thought experiment to highlight these issues. In a letter to Schrödinger dated 1950, he wrote:

You are the only contemporary physicist, besides Laue, who sees that one cannot get around the assumption of reality, if only one is honest. Most of them simply do not see what sort of risky game they are playing with reality—reality as something independent of what is experimentally established. Their interpretation is, however, refuted most elegantly by your system of radioactive atom + amplifier + charge of gunpowder + cat in a box, in which the psi-function of the system contains both the cat alive and blown to bits. Nobody really doubts that the presence or absence of the cat is something independent of the act of observation.^[5]

Thought experimentation in general

In its broadest usage, thought experimentation is the process of employing imaginary situations to help us understand the way things really are (or, in the case of Herman Kahn’s "scenarios", understand something about something in the future). The understanding comes through reflection upon this imaginary situation. Thought experimentation is a priori, rather than an empirical process, in that the experiments are conducted within the imagination (i.e., Brown’s (1993) "laboratory of the mind"), and never in fact.

Thought experiments, which are well-structured, well-defined hypothetical questions that employ subjunctive reasoning (irrealis moods) -- "What might happen (or, what might have happened) if . . . " -- have been used to pose questions in philosophy at least since Greek antiquity, some pre-dating Socrates (see Rescher). In physics and other sciences many famous thought experiments date from the 19th and especially the 20th Century, but examples can be found at least as early as Galileo.

Know thyself and Thy Mesorah

2009-11-24T19:29:00.000-08:00

In private communication with David Guttman, as well as in comments on David Guttman's blog to R. Micha, I made reference to the significance of Rambam's model of the soul in understanding the Mesorah as presented in the MT. I have been thinking about this statement of mine about the soul a lot lately. How do I illustrate what I mean, without resorting to meaningless terminology, or as my dear student RJM puts it so eloquently, heavy jargon?

Ignorance of Self
The answer lies, as it so often does, in allowing Rambam to speak for himself, without getting in the way. In Shemone Perakim, Rambam presents the issue of developing proper Middot in the soul by means of an important analogy, one which deserves our undivided attention.

ואתה יודע, שתיקון המידות הוא ריפוי הנפש וכוחותיה. וכמו שהרופא, אשר ירפא הגופים, צריך שידע תחילה את הגוף אשר ירפאהו בכלל וחלקיו - מה הם, רצוני לומר: גוף האדם, וצריך שידע אילו דברים יחלוהו וישמר מהם, ואילו דברים יבריאוהו ויכוון אליהם, כן רופא הנפש הרוצה לתקן מידות האדם, צריך שידע הנפש בכללה וחלקיה, ומה יחלה אותה ומה יבריאה

Rambam instructs us to reflect upon our educational relationship to himself as a Baal Ha-Mesorah, as being like that of the therapeutic relationship of a doctor to a patient. In so instructing us, Rambam is not interested in some feel - good, pretty words. There would be no need for an elaborate technical description of the soul to achieve a feel good experience. Rather, Rambam seems intent on fostering a certain insight into the Mesorah we otherwise would overlook. But what is this insight?

The answer is obvious in the Rambam, yet somehow mystifying to us. By virtue of telling us that the Doctor of the Soul must come to learn the nature of the soul, it is clear that most of us, do not have knowledge of our souls. This simple fact, that we need instruction by a Baal Ha-mesorah to identify our souls, implies that we do not know how to identify our very selves.

This notion, that we do not know ourselves, is also implicit in the dictum of the great philosophers of Greece. What could "know thyself" mean, if not that we are currently ignorant of what and who we are? Clearly, wise men generally,and Rambam in particular, intend to awaken a reader who needs to first and foremost be informed that he ,in fact, does not know his own soul, that he is unaware of his very identity as a human being. It is the removal of core ignorance, the inability to identify ourselves, that constitutes the education of Torah and Mitzvot.

But is this not preposterous, to say that we do not know who and what we are? Not if we consider the reality of education, Jewish and Non-Jewish as we experience it today. In fact, ignorance of soul is the elephant in the room that permeates all education. Education is totally preoccupied with the results of soul -problem solving- to the absolute exclusion of considering the soul itself as a phenomenon.We all know that educators limit themselves to politely solving problems proper to the popular fields of study -the various "subjects.” For them, the crowning glory of man lies in the ability to solve official problems about all things, other than ourselves. No wonder then that the focus of modern education lies exclusively in the issue of either which problems to present, or perhaps the proper sequence of such problems. When was the last time we saw the identification of the soul, its whole and parts, as an important issue in school? Such talk would be a disaster, it would waste so much time, we would never cover the subject matter of general and Torah subjects! No wonder we never stop to consider the best way to understand mizvot as the means by which the soul can be given tikkun through the therapy of a Doctor.

This failure on the part of education to isolate a natural “thought ability” underlying the act of the identifying and solving problems of particular subject areas is bizarre. Is not all of modern science founded on the notion that all things have natural principles, open to our research? Why should man, body and soul, be exempt? How does this ignorance of our very selves arise?

2009-10-19T17:25:00.001-07:00

ויקרא פרק כא

א ויאמר יהוה אל-משה, אמר אל

הכהנים בני אהרן

ואמרת אלהם

לנפש לא-יטמא בעמיו

ב כי, אם-לשארו, הקרב, אליו, לאמו ולאביו, ולבנו ולבתו ולאחיו.ג ולאחתו הבתולה הקרובה אליו, אשר לא-היתה לאיש--לה, יטמא.

ת ד לא יטמא, בעל בעמיו--להחלו.ה לא-יקרחה קרחה בראשם, ופאת זקנם לא יגלחו; ובבשרם--לא ישרטו,שרט.

ו קדשים יהיו, לאלהיהם, ולא יחללו, שם אלהיהם: כי את-אשי יהוה לחם אלהיהם, הם מקריבם--והיו קדש.

ז אשה זנה וחללה לא יקחו, ואשה גרושה מאישה לא יקחו: כי-קדש הוא, לאלהיו.

ח וקדשתו--כי-את-לחם אלהיך, הוא מקריב; קדש, יהיה-לך--כי קדוש, אני יהוה מקדשכם.

ט ובת איש כהן, כי תחל לזנות--את-אביה היא מחללת, באש תשרף.{ס

י והכהן הגדול מאחיו אשר יוצק על ראשו שמן המשחה ומלא את ידו, ללבש, את-הבגדים

את- ראשו לא יפרע ובגדיו לא יפרם

יא ועל כל-נפשת מת, לא יבא, לאביו ולאמו, לא יטמא. יב ומן-המקדש, לא יצא, ולא יחלל, את מקדש אלהיו: כי נזר שמן משחת אלהיו, עליו--אני יהוה

יג והוא, אשה בבתוליה יקח. יד אלמנה וגרושה וחללה זנה, את-אלה לא יקח: כי אם-בתולה מעמיו, יקח אשה. טו ולא-יחלל זרעו, בעמיו: כי אני יהוה, מקדשו. {ס

Taanit #11: Terua and Zaaka

2009-09-04T06:15:00.000-07:00

Review
Based upon the Seforno, we saw that the national derech in the Midbar was one of Mussar
עַל פִּי ה' יִסָעוּ.
It was not enough to remove focus from the destructive "bread alone" preoccupation through the inui of the Manna. There also had to be a positive focus, a recognition beyond mere transcending of the idea that the good life is attained by "bread alone". This positive realization of the good life being reflection upon Chochmat Hashem was manifested through
עַל פִּי ה' יִסָעוּ.
The Mussar of the Midbar was clear, supply of physical resources was instrumental to the educational development of the people. To the extent that we seek development in reflecting upon the universal Chochmat Hashem and honestly apply it to all cases, including ourselves, He aides our way. As it says in Pirkei Avot.

אבות פרק ב משנה ד

עשה רצונך כרצונו, כדי שיעשה רצונו כרצונך

We are now,finally, in the position to appreciate the function of trumpets in the Mitzva system. Why were the trumpets only needed at the point the Mitzva was given, ie the Hakamat Hamishkan? The reason, Seforno says, is because the Jews were on the verge of leaving the Midbar, to begin Kibbush Ha-aretz. As such, the educational challenge to the Jews would increase. No longer would we be relieved of the challenge of acting on a strategic plan. In the desert, we had no political say in our activity עַל פִּי ה' יִסָעוּ. Now that the time of Kibbush had come, this was all changed. The Elders would now begin consulting with Moshe, choosing strategies of entry such as spies and war plans. The realization that success depended upon Hashem would remain, but the responsibility of formulating plans to implement D'var Hashem, would fall upon the people.

This new empowerment required an instrument of Zechira, to maintain the hard won knowledge that we succeed via our plans being in harmony with Chochmat Hashem only. We must dread falling into the old fantasy of human power of being a Heroic Achilles whose vain conquests are empowered by a fantastical Zeus god-
יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

It is this Zechira that the trumpets facilitate. The Elders reflected upon strategies only after having been summoned Lifnei Hashem el petach ohel moed by Moshe Eved Hashem. This would cause Zikaron Lifnei Hashem.

במדבר פרק י

א וַיְדַבֵּר יְהוָֹה אֶל-משֶׁה לֵּאמֹר:
ב עֲשֵׂה לְךָ שְׁתֵּי חֲצוֹצְרֹת כֶּסֶף מִקְשָׁה תַּעֲשֶׂה אֹתָם וְהָיוּ לְךָ לְמִקְרָא הָעֵדָה וּלְמַסַּע אֶת-הַמַּחֲנוֹת:
ג וְתָקְעוּ בָּהֵן וְנוֹעֲדוּ אֵלֶיךָ כָּל-הָעֵדָה אֶל-פֶּתַח אֹהֶל מוֹעֵד:
ד וְאִם-בְּאַחַת יִתְקָעוּ וְנוֹעֲדוּ אֵלֶיךָ הַנְּשִׂיאִים רָאשֵׁי אַלְפֵי יִשְׂרָאֵל:
ה וּתְקַעְתֶּם תְּרוּעָה וְנָסְעוּ הַמַּחֲנוֹת הַחֹנִים קֵדְמָה:
ו וּתְקַעְתֶּם תְּרוּעָה שֵׁנִית וְנָסְעוּ הַמַּחֲנוֹת הַחֹנִים תֵּימָנָה תְּרוּעָה יִתְקְעוּ לְמַסְעֵיהֶם:
ז וּבְהַקְהִיל אֶת-הַקָּהָל תִּתְקְעוּ וְלֹא תָרִיעוּ:
ח וּבְנֵי אַהֲרֹן הַכֹּהֲנִים יִתְקְעוּ בַּחֲצֹצְרוֹת וְהָיוּ לָכֶם לְחֻקַּת עוֹלָם לְדֹרֹתֵיכֶם:
ט וְכִי-תָבֹאוּ מִלְחָמָה בְּאַרְצְכֶם עַל-הַצַּר הַצֹּרֵר אֶתְכֶם וַהֲרֵעֹתֶם בַּחֲצֹצְרֹת וְנִזְכַּרְתֶּם לִפְנֵי יְהוָֹה אֱלֹהֵיכֶם וְנוֹשַׁעְתֶּם מֵאֹיְבֵיכֶם:
י וּבְיוֹם שִׂמְחַתְכֶם וּבְמוֹעֲדֵיכֶם וּבְרָאשֵׁי חָדְשֵׁכֶם וּתְקַעְתֶּם בַּחֲצֹצְרֹת עַל עֹלֹתֵיכֶם וְעַל זִבְחֵי שַׁלְמֵיכֶם וְהָיוּ לָכֶם לְזִכָּרוֹן לִפְנֵי אֱלֹהֵיכֶם אֲנִי יְהוָֹה אֱלֹהֵיכֶם

But what of the polar opposites of Taanit and Yom Tov? This we hope to discuss in Shiur on Sunday.

Taanit #10 The context of the trumpets

2009-09-03T06:12:00.000-07:00

We see from Seforno how the trumpets are a culmination of instilling the "all that comes from God's mouth" mentality in the people. The reflective civilization of mind, one aware of Shechina, was the intended object of the Mishkan. The trumpets were part and parcel of training the people in maintaining the awareness of this maturational accomplishment.

במדבר פרק ט

טו וּבְיוֹם הָקִים אֶת-הַמִּשְׁכָּן כִּסָּה הֶעָנָן אֶת-הַמִּשְׁכָּן לְאֹהֶל הָעֵדֻת וּבָעֶרֶב יִהְיֶה עַל-הַמִּשְׁכָּן כְּמַרְאֵה-אֵשׁ עַד-בֹּקֶר:
טז כֵּן יִהְיֶה תָמִיד הֶעָנָן יְכַסֶּנּוּ וּמַרְאֵה-אֵשׁ לָיְלָה:
יז וּלְפִי הֵעָלוֹת הֶעָנָן מֵעַל הָאֹהֶל וְאַחֲרֵי כֵן יִסְעוּ בְּנֵי יִשְׂרָאֵל וּבִמְקוֹם אֲשֶׁר יִשְׁכָּן-שָׁם הֶעָנָן שָׁם יַחֲנוּ בְּנֵי יִשְׂרָאֵל:
יח עַל-פִּי יְהֹוָה יִסְעוּ בְּנֵי יִשְׂרָאֵל וְעַל-פִּי יְהוָֹה יַחֲנוּ כָּל-יְמֵי אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל-הַמִּשְׁכָּן יַחֲנוּ

ספורנו

פסוק א
בַּחדֶשׁ הָרִאשׁון. אַחַר שֶׁפָּקַד אַנְשֵׁי הַצָּבָא (פרק א) וְסִדֵּר הַדְּגָלִים (פרק ב) וְנושְאֵי הַמִּשְׁכָּן (פרק ד) לְהַכְנִיסָם לָאָרֶץ, וְטִהֵר מַחֲנֵיהֶם מִן הַטְּמֵאִים (פרק ה) כְּאָמְרו "וְהָיָה מַחֲנֶיךָ קָדושׁ" (דברים כג, טו) וּמִן הַמַּמְזֵרִים בְּעִנְיַן סוטָה, לְמַעַן תִּהְיֶה הַשְּׁכִינָה בֵּינֵיהֶם בְּמַחֲנֵה צִבְאותָם, סִפֵּר הַכָּתוּב אַרְבָּעָה מַעֲשִים טובִים שֶׁעָשׁוּ יִשְרָאֵל, שֶׁבָּהֶם זָכוּ לִכָּנֵס לָאָרֶץ מִיָּד בִּלְתִּי מִלְחָמָה לוּלֵא הַמְרַגְּלִים כְּמו שֶׁהֵעִיד משֶׁה רַבֵּינוּ בְּאָמְרו לְחובָב "נוסְעִים אֲנַחְנוּ אֶל הַמָּקום" (להלן י, כט).

רִאשׁונָה: סִפֵּר חֲנֻכַּת הַמִּזְבֵּחַ.

שֵׁנִית: זְרִיזוּתָם בְּעִנְיַן חִנּוּךְ הַלְוִיִּם.

שְׁלִישִׁית: זְרִיזוּתָם בְּקָרְבַּן הַפֶּסַח.

רְבִיעִית: לֶכְתָּם אַחֲרֵי הָאֵל יִתְבָּרַךְ בַּמִּדְבָּר (על פי ירמיהו ב, ב), אַף עַל פִּי שֶׁהָיָה הֵעָלות הֶעָנָן בִּזְמַנִּים בִּלְתִּי נודָעִים, פְּעָמִים אֲרֻכִּים וּפְעָמִים קְצָרִים, בְּאפֶן שֶׁהָיָה רָאוּי שֶׁתִּקְשֶׁה עֲלֵיהֶם מְאד הַחֲנָיָה וְהַמַּסָּע. וּלְהודִיעַ כָּל אֵלֶּה, סִפֵּר אותָם כְּפִי מַדְרְגַת הֱיותָם לְרָצון לְפָנָיו, לא לְפִי הַזְּמַן שֶׁהָיוּ בּו.

וְלָכֵן סִפֵּר בְּכָאן עִנְיַן חֲנֻכַּת הַמִּזְבֵּחַ וְהַלְוִיִּם וְהַפֶּסַח שֶׁהָיוּ בַּחדֶשׁ הָרִאשׁון, וְהָיְתָה תְּחִלַּת הַסֵּפֶר בַּחדֶשׁ הַשֵּׁנִי, וְהָיָה עִנְיַן חֲנָיָתָם וּנְסִיעָתָם עַל פִּי ה' מִיּום צֵאתָם מִמִּצְרַיִם. וְעַל כְּמו זֶה אָמְרוּ 'אֵין מֻקְדָם וּמְאֻחָר בַּתּורָה', וּלְזֶה כַּאֲשֶׁר תְּכַוֵּן תַּכְלִית מַה זוּלָתִי הַזְּמַן בַּסֵּדֶר הַמְסֻפָּר.

פסוק יז
וְאַחֲרֵי כֵן יִסְעוּ. אַחֲרֵי הֵעָלותו הָיוּ נוסְעִים אֶל אותו הַצַּד שֶׁהָיָה הֶעָנָן פּונֶה.

וּבִמְקום אֲשֶׁר יִשְׁכָּן שָׁם הֶעָנָן שָׁם יַחֲנוּ. סִפֵּר זְכוּתָן שֶׁל יִשְרָאֵל עַל לֶכְתָּם אַחֲרָיו בַּמִּדְבָּר: רִאשׁונָה שֶׁהָיוּ חונִים בַּמָּקום אֲשֶׁר יִשְׁכָּן שָׁם הֶעָנָן, אַף עַל פִּי שֶׁהָיָה מְקום "תּהוּ יְלֵל יְשִׁימון" (על פי דברים לב, י).

פסוק יט
וְשָׁמְרוּ בְנֵי יִשְרָאֵל אֶת מִשְׁמֶרֶת ה'. סִפֵּר שֵׁנִית, שֶׁהָיוּ מַמְתִּינִים אֶת הַמְתָּנָתו זְמַן אָרךְ, אַף עַל פִּי שֶׁהָיָה הַמָּקום רַע מְאד.

וְלא יִסָּעוּ. לָתוּר לָהֶם מָקום לַחֲנותָם טוב מִמֶּנּוּ.

פסוק כ
וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן יָמִים מִסְפָּר. סִפֵּר שְׁלִישִׁית, שֶׁלִּפְעָמִים הָיְתָה חֲנָיָתָם בְּמָקום נָאות לָהֶם וּלְמִקְנֵיהֶם, וְשָׁם הָיָה שׁוכֵן הֶעָנָן "יָמִים מִסְפָּר", מִכָּל מָקום.

עַל פִּי ה' יַחֲנוּ. לא מֵאַהֲבַת אותו הַמָּקום.

וְעַל פִּי ה' יִסָּעוּ. אַף עַל פִּי שֶׁהָיוּ נוסְעִים מֵאותו הַמָּקום הַטּוב.

במדבר פרק י

Taanit #9

2009-09-02T06:11:00.001-07:00

Review

In post #8 we noted the choice between two lifestyles- דרכים - bread alone vs all that comes from God's mouth. Each of these דרכים involves an objective, a love -אהבה - that demands the dedication of energy to the pursuit. But how does this Mussar explain the use of trumpets?

Dedication to reflection, on the part of an individual, results from the coordination of educational processes at a civilizational level, a commitment involving all strata of society. Shifting the אהבה of a civilization is a monumental task, one which in a certain sense never ends. Even following the Mussar of the miracles in Egypt, Mt Sinai and the Midbar, the Jewish people still stood in danger of relapsing into a religious slumber. How this occurs is clear from history. Uncomfortable events are mythologized, recast to fit into the needs of bread alone mentalities that cannot and will not adapt to the clear Mussar of events. Over the years the Holocaust is recast to suit the needs of various constituencies. So too the great depression, the confrontation with Hitler etc etc.

How much more so the events of the Torah. All we need to do is to look at a Seder in order to see this slumbering process at work. Is the average Seder today a true rememberance of events designed to shake civilization from its bread alone preoccupation? Not at all. The seder has been coopted, ritualized into a religious fantasy framework. Rather that awakening the bread alone mentality, society has enslaved the seder, making it the instrument of its own ritualized perspective. The very concept of redemption that was so painfully raised by the enslavement in Egypt and the mussar of the Midbar, is thereby safely put to sleep, bound and gagged with a thousand ritual chains.

In the intro to Chelek Rambam shows how the core beliefs of the redemption: Gan Eden, Beracha Ukelalah, Techiyyat hametim and Moshiach are subject to distortion.

It is the dread of this process of distortion that we recall with the trumpets. For Israel to be facing tzara, is to come face to face with the reality that we are falling into a religious stupor. Far from releasing ourselves from the injustice of Egypt with its religious fantasies and cruelty, we are creating a new Egypt of our own making. This creation of the new Egypt is what is depicted by the Navi Rambam chooses for Hilchot taanit- Yirmiyahu #5. The Chapter depicts the strata of society falling out of reflection upon Chochmat Hashem and into a ritualized new Egypt. The common people are depicted as victims of a society led by corrupt political leadership of so called - גְּדֹלִים - and ultimately false Neviim.

Common people

א שׁוֹטְטוּ בְּחוּצוֹת יְרוּשָׁלַם וּרְאוּ-נָא וּדְעוּ וּבַקְשׁוּ בִרְחוֹבוֹתֶיהָ אִם-תִּמְצְאוּ אִישׁ אִם-יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה וְאֶסְלַח לָהּ:
ב וְאִם חַי-יְהוָֹה יֹאמֵרוּ לָכֵן לַשֶּׁקֶר יִשָּׁבֵעוּ:
ג יְהוָֹה עֵינֶיךָ הֲלוֹא לֶאֱמוּנָה הִכִּיתָה אֹתָם וְלֹא-חָלוּ כִּלִּיתָם מֵאֲנוּ קַחַת מוּסָר חִזְּקוּ פְנֵיהֶם מִסֶּלַע מֵאֲנוּ לָשׁוּב:
ד וַאֲנִי אָמַרְתִּי אַךְ-דַּלִּים הֵם נוֹאֲלוּ כִּי לֹא יָדְעוּ דֶּרֶךְ יְהֹוָה מִשְׁפַּט אֱלֹהֵיהֶם:

הַגְּדֹלִים
ה אֵלְכָה-לִּי אֶל-הַגְּדֹלִים וַאֲדַבְּרָה אוֹתָם כִּי הֵמָּה יָדְעוּ דֶּרֶךְ יְהֹוָה מִשְׁפַּט אֱלֹהֵיהֶם אַךְ הֵמָּה יַחְדָּו שָׁבְרוּ עֹל נִתְּקוּ מוֹסֵרוֹת:
ו עַל-כֵּן- הִכָּם אַרְיֵה מִיַּעַר זְאֵב עֲרָבוֹת יְשָׁדְדֵם נָמֵר שֹׁקֵד עַל-עָרֵיהֶם כָּל-הַיּוֹצֵא מֵהֵנָּה יִטָּרֵף כִּי רַבּוּ פִּשְׁעֵיהֶם עָצְמוּ מְשֻׁבוֹתֵיהֶם:
ז אֵי לָזֹאת (אֶסְלַוח ) [אֶסְלַח-לָךְ] בָּנַיִךְ עֲזָבוּנִי וַיִּשָּׁבְעוּ בְּלֹא אֱלֹהִים וָאַשְׂבִּעַ אוֹתָם וַיִּנְאָפוּ וּבֵית זוֹנָה יִתְגֹּדָדוּ:
ח סוּסִים (מְוֻזָּנִים ) [מְיֻזָּנִים] מַשְׁכִּים הָיוּ אִישׁ אֶל-אֵשֶׁת רֵעֵהוּ יִצְהָלוּ:
ט הַעַל-אֵלֶּה לוֹא-אֶפְקֹד נְאֻם-יְהוָֹה וְאִם בְּגוֹי אֲשֶׁר-כָּזֶה לֹא תִתְנַקֵּם נַפְשִׁי:

הַנְּבִיאִים
י עֲלוּ בְשָׁרוֹתֶיהָ וְשַׁחֵתוּ וְכָלָה אַל-תַּעֲשׂוּ הָסִירוּ נְטִישׁוֹתֶיהָ כִּי לוֹא לַיהֹוָה הֵמָּה:
יא כִּי- בָגוֹד בָּגְדוּ בִּי בֵּית יִשְׂרָאֵל וּבֵית יְהוּדָה נְאֻם-יְהֹוָה:
יב כִּחֲשׁוּ בַּיהֹוָה וַיֹּאמְרוּ לוֹא-הוּא וְלֹא-תָבוֹא עָלֵינוּ רָעָה וְחֶרֶב וְרָעָב לוֹא נִרְאֶה:
יג וְהַנְּבִיאִים יִהְיוּ לְרוּחַ וְהַדִּבֵּר אֵין בָּהֶם כֹּה יֵעָשֶׂה לָהֶם

ה, יג
והנביאים -
הנביאים שמטעים אותם ואומרים: שלום יהיה לכם יהיו לרוח, כלומר כמוץ לפני רוח.

והדיבר אין בהם -
כיון שהדבר אין בהם, כלומר רוח הקדש, איך ידעו הם כך וכך?!
אלא שהם סומכין בחלומותיהם או בקסמיהם ומבטיחים העם לטוב, כדי שימצאו חן בעיניהם כשמיפין להם מעשיהם ואומרים: לא תבא עליכם רעה ובעונש זה יכלו ויהיו לרוח.

Taanit# 8 rewrite: לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם

2009-08-28T06:02:00.000-07:00

Review:

In post #7 we were dealing with the need for special instruments of teshuva for taanit. We noted the enormous difficulty of society attaining reflectiveness as a characteristic and the ease by which this precious characteristic is lost and degeneration into idle religious fantasy arises instead. It is precisely the difficulty of preserving reflectiveness as a national legacy that explains the instruments of teshuva used in Taanit. But how? The answer lies in Dan's question about the pasuk:

ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם

What exactly does this choice between "bread alone" vs "all that comes from God's mouth" refer to? Clearly, the reference is to two distinct mentalities, two derachim each with its own distinct values (thanks RJM) by which it calculates living well in the world- יִחְיֶה הָאָדָם.

The "bread alone" mentality, sees the world through a distinct prism, a world in which the security of living well is made nikkar through the conspicuous consumption of significantly branded material luxuries. These branded luxuries are religious fantasies, chosen to identify the good life for the lower, middle and upper classes. The need to calculate one's security through the luxury branding of "bread alone" is the perfect exemplar of religious fantasy societies, as we have discussed many times at Pesach. This mentality is well portrayed by the slogan of the American dream- "a chicken in every pot and a car in every garage". The car would,of course, have to be a class identifying brand such as Mercedes, Honda or Hyandai.

The "all that comes from God's mouth" mentality, sees the security of prosperity -"bread"- as a part, not the totality of good living. Prosperity is critical to the peace of mind needed for a reflective life, to be sure. However, to live well, man must not be limited to the religious fantasy of "bread alone", and see the place of bread in the real world world of thought- "all that comes from God's mouth".

Note how this branding of luxury products, the basis of the distinction between bread alone and all that comes from God's mouth- is the focus of Rambam's intro to the Ikrim in Chelek:

[לא תעשם עטרה להתגדל בה]
והזהירו החכמים על זה ואמרו (אבות פ"ד מ"ה) "לא תעשם עטרה להתגדל בהם ולא קרדום לחפור בה". והם רומזים למה שביארתי לך, שאין לשום תכלית החכמה לא לקבל כבוד מבני אדם, ולא להרוויח ממון, ולא יתעסק בתורת השם יתברך להתפרנס בה, ולא תהיה אצלו תכלית למוד החכמה אלא לדעת אותה בלבד. וכן אין תכלית האמת - אלא שידע שהוא אמת והתורה אמת ותכלית ידיעתה לעשותה.

ואסור לאדם השלם שיאמר "כשאעשה אלה המצות, שהם המידות הטובות, ואתרחק מן העבירות שהם המידות הרעות שציווה השם יתברך שלא לעשותה, מה הוא הגמול שאקבל על זה?" לפי שזה כמו מה שיאמר הנער: "כשאני קורא זה מה יתנו לי?" והם אומרים לו: "דבר פלוני". לפי שכשאנו רואים מיעוט שכלו, שאינו מבין זה השיעור, והוא מבקש לתכלית תכלית אחר, אנו משיבים לו כסכלותו, כמו שנאמר "ענה כסיל כאולתו".

וגדול מזה מה שאמרו בספרי

שמא תאמר הריני לומד תורה בשביל שאהיה עשיר, בשביל שאקרא רב, בשביל שאקבל שכר לעולם הבא, תלמוד לומר "לאהבה את ה' אלקיך" - כל שאתם עושים לא תעשו אלא מאהבה

הנה התבאר לך זה העניין, ונתבאר שהוא כוונת התורה ויסוד כוונת החכמים עליהם השלום, ואין מעלים עיניו מזה אלא אוויל משתגע, שקלקלוהו ושיבשוהו המחשבות הסכלות והרעיונים הגרועים.

וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה, ולעומת הדרך הזה ראוי להיות ההתעוררות

Taanit# 7 rewrite

2009-08-25T07:33:00.000-07:00

Review

In post #6 we made an important distinction between two types of Teshuva:

1) Normal, mature ongoing reflection on the implications of Shem Hashem to various decisions of life. This is Mitzvat Teshuva done by individuals in the society of mind.

2) Emergency reflection on the basis of reflection itself- our Mesorah of Shem Hashem. This is Mitzvat Taanit done by a society in danger of degenerating into a dark age of religion.

This distinction explains why there would be different instruments for the two types of teshuva dealt with by Mitzvat Taanit and and Mitzvat teshuva. What the distinction between an emergency and ongoing reflection does not do, is explain the basis of the particular instruments chosen- vidui for teshuva versus zaaka,trumpets and inui for taanit.

Creating the society of mind

To understand the instruments used in Teshuva and taanit, we must understand the enormity of growth involved in establishing a society of mind. A society of mind rests upon a legacy of reflecting upon Chochma. It is this legacy of reflection on Chochma that each successive generation leans upon, in its own reflections, like a dwarf resting upon the shoulders of a giant. Establishing such a legacy of reflection in society is the work of generations from Avraham to Moshe Rabbenu , dismantling the legacy is done swiftly, in a generation or two as in the case of Yeravam.

Most important in the arduous development of the society of mind, was the Midbar experience. It was in the Midbar that the Derech Hashem became inculcated through the Mussar instrument of inui.

וְיָדַעְתָּ עִם לְבָבֶךָ כִּי כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת בְּנוֹ יְהוָה אֱלֹהֶיךָ מְיַסְּרֶךָּ

ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם.

טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

Core to the emergence of the reflective legacy of the society of mind, is the education through privation of resources, the inui of Mussar. It is only through experiencing the reality of dependency upon the Chochmas Hashem for our existence, that we acknowledge Him as the source of Creation generally. It is this inui which enables generations of parents in Israel to continue the educational process, applying the legacy of reflection of Avraham Avinu upon their particular material circumstance.
לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ

Rewrite of Taanit 7-9

2009-08-25T06:14:00.000-07:00

I heartily thank Rabbi Rosenthal for bringing it to my attention that posts 7 and onward were too technical. I will try to rewrite these in normal language.

Taanit #9 Mussar Ha-midbar

2009-08-14T05:22:00.000-07:00

The Chumash points out that Mussar lies at the core of the Midbar experience. In the words of D'varim Chapter 8:

ה וְיָדַעְתָּ, עִם-לְבָבֶךָ: כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ.

This Mussar was designed to rectify Israel's tendency to שכחה . The Midbar, a place of privation of normal resources, was the ideal vehicle for revealing the reality about the power of our plans.

The Mussar of the midbar focused specifically on the education of Israel through painful privation of the most needed natural resource-food. The dependence of food on Hashgacha, was a metaphor for all natural resources in Eretz Yisrael. To benefit from Eretz Yisrael, the seat of natural resources of Beracha, the difficult lesson of Mussar had to be absorbed. Material resources are instrumental to the development of Mind- the דרך ה promised to Avraham.

יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה..

The Midbar experience had revolved around this Mussar for years and the depiction of the Mishkan signifies its objective.

טו וּבְיוֹם, הָקִים אֶת-הַמִּשְׁכָּן, כִּסָּה הֶעָנָן אֶת-הַמִּשְׁכָּן, לְאֹהֶל הָעֵדֻת; וּבָעֶרֶב יִהְיֶה עַל-הַמִּשְׁכָּן, כְּמַרְאֵה-אֵשׁ--עַד-בֹּקֶר. טז כֵּן יִהְיֶה תָמִיד, הֶעָנָן יְכַסֶּנּוּ; וּמַרְאֵה-אֵשׁ, לָיְלָה. יז וּלְפִי הֵעָלוֹת הֶעָנָן, מֵעַל הָאֹהֶל--וְאַחֲרֵי-כֵן, יִסְעוּ בְּנֵי יִשְׂרָאֵל; וּבִמְקוֹם, אֲשֶׁר יִשְׁכָּן-שָׁם הֶעָנָן--שָׁם יַחֲנוּ, בְּנֵי יִשְׂרָאֵל. יח עַל-פִּי יְהוָה, יִסְעוּ בְּנֵי יִשְׂרָאֵל, וְעַל-פִּי יְהוָה, יַחֲנוּ: כָּל-יְמֵי, אֲשֶׁר יִשְׁכֹּן הֶעָנָן עַל-הַמִּשְׁכָּן--יַחֲנוּ. יט וּבְהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן, יָמִים רַבִּים--וְשָׁמְרוּ בְנֵי-יִשְׂרָאֵל אֶת-מִשְׁמֶרֶת יְהוָה, וְלֹא יִסָּעוּ. כ וְיֵשׁ אֲשֶׁר יִהְיֶה הֶעָנָן, יָמִים מִסְפָּר--עַל-הַמִּשְׁכָּן; עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ. כא וְיֵשׁ אֲשֶׁר-יִהְיֶה הֶעָנָן, מֵעֶרֶב עַד-בֹּקֶר, וְנַעֲלָה הֶעָנָן בַּבֹּקֶר, וְנָסָעוּ; אוֹ יוֹמָם וָלַיְלָה, וְנַעֲלָה הֶעָנָן וְנָסָעוּ. כב אוֹ-יֹמַיִם אוֹ-חֹדֶשׁ אוֹ-יָמִים, בְּהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן לִשְׁכֹּן עָלָיו, יַחֲנוּ בְנֵי-יִשְׂרָאֵל, וְלֹא יִסָּעוּ; וּבְהֵעָלֹתוֹ, יִסָּעוּ. כג עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ: אֶת-מִשְׁמֶרֶת יְהוָה שָׁמָרוּ, עַל-פִּי יְהוָה בְּיַד-מֹשֶׁה. {פ}

The Jews' need for Hashgacha was institutionalized into the very structure of their national activity. As Seforno points out, regardless of the resources of the spot, the Jewish march continued-

כב אוֹ-יֹמַיִם אוֹ-חֹדֶשׁ אוֹ-יָמִים, בְּהַאֲרִיךְ הֶעָנָן עַל-הַמִּשְׁכָּן לִשְׁכֹּן עָלָיו, יַחֲנוּ בְנֵי-יִשְׂרָאֵל, וְלֹא יִסָּעוּ; וּבְהֵעָלֹתוֹ, יִסָּעוּ. כג עַל-פִּי יְהוָה יַחֲנוּ, וְעַל-פִּי יְהוָה יִסָּעוּ: אֶת-מִשְׁמֶרֶת יְהוָה שָׁמָרוּ, עַל-פִּי יְהוָה בְּיַד-מֹשֶׁה.

The trumpets were an end stage of this mussar education through privation. They were part of Kibbush ha-aretz the bridge from the rigorous Mussar of the Midbar where there was little to no application of human strategy to the realm of resource acquisition at all. The entry to the land involved the initiation of the nation into a more mature stance. The key to success lay in maintaining zechira, even in the face of the formulation and application of strategy. The fundamental instrument for this, was Tefilla. But tefilla had to be supplemented with another instrument of Zechira- for extraordinary circumstances. The extraordinary circumstance could be in either direction: Kelala When you go to war in your land or beracha Also in the day of your gladness. In either case, the mussar need is the same- retaining sight of a mature reflective attitude toward the material world and one's place in it. Then you will be remembered before Hashem your God, and you will be saved from your enemies.

Taanit #8: The Challenge of שכחה

2009-08-13T05:32:00.001-07:00

If we read the Torah carefully, we will see the answer to this question about Hashgacha. It is actually one of the most recurrent themes in the Torah. Our knowledge is, in reality, very remote from Chochmas Hashem. It is also very liable to regression into fantasies about the Supreme self-שכחה. This vulnerability expresses itself as an entitlement that our own plans should necessarily succeed. Unlike Mordechai who said that perhaps his plan would succeed, we feel entitled that our plans, our quest for bread, must succeed by the power of our hand. The torah responds with a resounding rebuke- not by bread alone does man live! It is not because of a necessity of our powerful plans that we succeed. Rather, it is Hashgacha that supplements our best efforts, and allows them to succeed. It is precisely this Mussar, that our apprehension of Chochma is ever vulnerable to the distortion of our fantasy of a supreme self, that underlies the path of Justice. With every act of applying law to our relations with others, we transcend our enslavement to the fantasy of the supreme self. But even our best effort to live in line with a mature apprehension of universal law, is vulnerable to regression and distortion.

In the worst case, we are liable to use Hashgacha as a justification of our fantasy of a supreme Self. Rather than humbly recognizing our remoteness from Chochma, along with a sense of gratitude that we succeed through Hashgacha despite the weakness of our thought, we devolve into שכחה

א כָּל-הַמִּצְוָה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--תִּשְׁמְרוּן לַעֲשׂוֹת: לְמַעַן תִּחְיוּן וּרְבִיתֶם, וּבָאתֶם וִירִשְׁתֶּם אֶת-הָאָרֶץ, אֲשֶׁר-נִשְׁבַּע יְהוָה, לַאֲבֹתֵיכֶם. ב וְזָכַרְתָּ אֶת-כָּל-הַדֶּרֶךְ, אֲשֶׁר הוֹלִיכְךָ יְהוָה אֱלֹהֶיךָ זֶה אַרְבָּעִים שָׁנָה--בַּמִּדְבָּר: לְמַעַן עַנֹּתְךָ לְנַסֹּתְךָ, לָדַעַת אֶת-אֲשֶׁר בִּלְבָבְךָ הֲתִשְׁמֹר מִצְו‍ֹתָו--אִם-לֹא. ג וַיְעַנְּךָ, וַיַּרְעִבֶךָ, וַיַּאֲכִלְךָ אֶת-הַמָּן אֲשֶׁר לֹא-יָדַעְתָּ, וְלֹא יָדְעוּן אֲבֹתֶיךָ: לְמַעַן הוֹדִיעֲךָ, כִּי לֹא עַל-הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם--כִּי עַל-כָּל-מוֹצָא פִי-יְהוָה, יִחְיֶה הָאָדָם. ד שִׂמְלָתְךָ לֹא בָלְתָה, מֵעָלֶיךָ, וְרַגְלְךָ, לֹא בָצֵקָה--זֶה, אַרְבָּעִים שָׁנָה. ה וְיָדַעְתָּ, עִם-לְבָבֶךָ: כִּי, כַּאֲשֶׁר יְיַסֵּר אִישׁ אֶת-בְּנוֹ, יְהוָה אֱלֹהֶיךָ, מְיַסְּרֶךָּ. ו וְשָׁמַרְתָּ, אֶת-מִצְו‍ֹת יְהוָה אֱלֹהֶיךָ, לָלֶכֶת בִּדְרָכָיו, וּלְיִרְאָה אֹתוֹ. ז כִּי יְהוָה אֱלֹהֶיךָ, מְבִיאֲךָ אֶל-אֶרֶץ טוֹבָה: אֶרֶץ, נַחֲלֵי מָיִם--עֲיָנֹת וּתְהֹמֹת, יֹצְאִים בַּבִּקְעָה וּבָהָר. ח אֶרֶץ חִטָּה וּשְׂעֹרָה, וְגֶפֶן וּתְאֵנָה וְרִמּוֹן; אֶרֶץ-זֵית שֶׁמֶן, וּדְבָשׁ. ט אֶרֶץ, אֲשֶׁר לֹא בְמִסְכֵּנֻת תֹּאכַל-בָּהּ לֶחֶם--לֹא-תֶחְסַר כֹּל, בָּהּ; אֶרֶץ אֲשֶׁר אֲבָנֶיהָ בַרְזֶל, וּמֵהֲרָרֶיהָ תַּחְצֹב נְחֹשֶׁת. י וְאָכַלְתָּ, וְשָׂבָעְתָּ--וּבֵרַכְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, עַל-הָאָרֶץ הַטֹּבָה אֲשֶׁר נָתַן-לָךְ. יא הִשָּׁמֶר לְךָ, פֶּן-תִּשְׁכַּח אֶת-יְהוָה אֱלֹהֶיךָ, לְבִלְתִּי שְׁמֹר מִצְו‍ֹתָיו וּמִשְׁפָּטָיו וְחֻקֹּתָיו, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם. יב פֶּן-תֹּאכַל, וְשָׂבָעְתָּ; וּבָתִּים טֹבִים תִּבְנֶה, וְיָשָׁבְתָּ. יג וּבְקָרְךָ וְצֹאנְךָ יִרְבְּיֻן, וְכֶסֶף וְזָהָב יִרְבֶּה-לָּךְ; וְכֹל אֲשֶׁר-לְךָ, יִרְבֶּה. יד וְרָם, לְבָבֶךָ; וְשָׁכַחְתָּ אֶת-יְהוָה אֱלֹהֶיךָ, הַמּוֹצִיאֲךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים. טו הַמּוֹלִיכְךָ בַּמִּדְבָּר הַגָּדֹל וְהַנּוֹרָא, נָחָשׁ שָׂרָף וְעַקְרָב, וְצִמָּאוֹן, אֲשֶׁר אֵין-מָיִם; הַמּוֹצִיא לְךָ מַיִם, מִצּוּר הַחַלָּמִישׁ. טז הַמַּאֲכִלְךָ מָן בַּמִּדְבָּר, אֲשֶׁר לֹא-יָדְעוּן אֲבֹתֶיךָ: לְמַעַן עַנֹּתְךָ, וּלְמַעַן נַסֹּתֶךָ--לְהֵיטִבְךָ, בְּאַחֲרִיתֶךָ. יז וְאָמַרְתָּ, בִּלְבָבֶךָ: כֹּחִי וְעֹצֶם יָדִי, עָשָׂה לִי אֶת-הַחַיִל הַזֶּה. יח וְזָכַרְתָּ, אֶת-יְהוָה אֱלֹהֶיךָ--כִּי הוּא הַנֹּתֵן לְךָ כֹּחַ, לַעֲשׂוֹת חָיִל: לְמַעַן הָקִים אֶת-בְּרִיתוֹ אֲשֶׁר-נִשְׁבַּע לַאֲבֹתֶיךָ, כַּיּוֹם הַזֶּה.

It is precisely this tendency to שכחה that is counteracted by the trumpets, as we shall see in the next section. In order to understand the trumpets however, we must first gain a little more insight into the Mussar of the years in the Midbar.

Taanit #7- דֶּרֶךְ יְהוָה the middle way

2009-08-12T17:46:00.000-07:00

Derech Hashem is discussed by Rambam in Hilchot Deot, perek #1.

יא וּמְצֻוִּין אָנוּ לָלֶכֶת בִּדְרָכִים אֵלּוּ הַבֵּינוֹנִיִּים, וְהֶם הַדְּרָכִים הַטּוֹבִים וְהַיְּשָׁרִים, שֶׁנֶּאֱמָר "וְהָלַכְתָּ, בִּדְרָכָיו" (דברים כח,ט). [ו] כָּךְ לִמְּדוּ בְּפֵרוּשׁ מִצְוָה זוֹ: מַה הוּא נִקְרָא חַנּוּן, אַף אַתָּה הֱיֵה חַנּוּן; מַה הוּא נִקְרָא רַחוּם, אַף אַתָּה הֱיֵה רַחוּם; מַה הוּא נִקְרָא קָדוֹשׁ, אַף אַתָּה הֱיֵה קָדוֹשׁ. וְעַל דֶּרֶךְ זוֹ קָרְאוּ הַנְּבִיאִים לָאֵל בְּכָל אוֹתָן הַכִּנּוּיִין, אֶרֶךְ אַפַּיִם וְרַב חֶסֶד צַדִּיק וְיָשָׁר תָּמִים גִּבּוֹר וְחָזָק וְכַיּוֹצֶא בָּהֶן--לְהוֹדִיעַ שֶׁאֵלּוּ דְּרָכִים טוֹבִים וִישָׁרִים הֶם, וְחַיָּב אָדָם לְהַנְהִיג עַצְמוֹ בָּהֶן וּלְהִדַּמּוֹת כְּפִי כּוֹחוֹ.
יג וּלְפִי שֶׁהַשֵּׁמוֹת הָאֵלּוּ שֶׁנִּקְרָא בָּהֶן הַיּוֹצֵר, הֶן הַדֶּרֶךְ הַבֵּינוֹנִית שֶׁאָנוּ חַיָּבִין לָלֶכֶת בָּהּ, נִקְרֵאת דֶּרֶךְ זוֹ, דֶּרֶךְ ה'. וְהִיא שֶׁלִּמְּדָהּ אַבְרָהָם אָבִינוּ לְבָנָיו, שֶׁנֶּאֱמָר "כִּי יְדַעְתִּיו, לְמַעַן אֲשֶׁר יְצַוֶּה אֶת-בָּנָיו וְאֶת-בֵּיתוֹ אַחֲרָיו, וְשָׁמְרוּ דֶּרֶךְ ה', לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט"
יד וְהַהוֹלֵךְ בְּדֶרֶךְ זוֹ, מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ, שֶׁנֶּאֱמָר "לְמַעַן, הָבִיא ה' עַל-אַבְרָהָם, אֵת אֲשֶׁר-דִּבֶּר, עָלָיו" (בראשית יח,יט

In Hilchot Deot, Rambam has an interesting equation:

דֶּרֶךְ ה', לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט i= דְרָכִים הַבֵּינוֹנִיִּים i= דְּרָכִים הַטּוֹבִים וְהַיְּשָׁרִים i= מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ

One who keeps the way of Hashem, namely justice, is also one who is on the middle path is also one on the good and straight path as well as the path of blessing. What is the basis of this equation? We are now in the position to explain all but one of the elements.

The person who understands the name of God reflects upon himself as nothing more than an application of a superior abstract principle expressing itself in the material world- an instance of "humanity". Insofar as he recognizes his own subservience to the law of His Supreme abstract Chochma, such a man walks in the way of Hashem. Such a mature man will, by definition, reject the psyches immature notion of a Supreme self that is absolutely entitled to all material good, irrespective of development. Rather he will see his own, and all human material good as being instrumental to the nature of superior mind-the middle way. Such a one will act in accordance with the proper application of law to all cases . Acting in accordance with law, is best tested by refusing to bend the law to one's own particular material advantage- ie justice.

But what of the last element, the one which ascribes Hashgacha and beracha to the success of the הוֹלֵךְ בְּדֶרֶךְ ה

וְהַהוֹלֵךְ בְּדֶרֶךְ זוֹ, מֵבִיא טוֹבָה וּבְרָכָה לְעַצְמוֹ, שֶׁנֶּאֱמָר "לְמַעַן, הָבִיא ה' עַל-אַבְרָהָם, אֵת אֲשֶׁר-דִּבֶּר, עָלָיו

What is the significance of this Hashgacha? What is its aim and meaning? Also, lest we fall into the trap of forgetting our end, how is this Hashgacha and beracha related to Hilchot taanit?

Taanit #6:The breakdown of דֶּרֶךְ יְהוָה

2009-08-11T16:44:00.000-07:00

If we explore the teshuva environment outlined by ירמיהו more deeply, we will see the true uniqueness of a time of disaster in Israel. The Navi points to nothing less than dysfunction of Jewish society as a whole, a full scale abandonment of the very basis of Judaism as a civilization. According to ירמיהו not one mature Nefesh, in his words an "Ish", can be found in Israel. (אִם-תִּמְצְאוּ אִיש אִם-יֵשׁ עֹשֶׂה מִשְׁפָּט מְבַקֵּשׁ אֱמוּנָה). The very phenomenon of using mind to reflect upon ones failures, the very Mesora of Mussar itself, is in jeopardy מֵאֲנוּ קַחַת מוּסָר.

In the normal life of Israel, growth is facilitated by social norms. To be in a society of mind governed by David Ha-melech or Shlomo is to both know what a reflective life is, as well as to receive assistance in its pursuit. Under normal circumstances, an individual may stray from reflective thinking in a circumscribed domain of his life. However, social norms contradict the erring Jew's self destructive behavior, as well as offering help for recovery. In the disaster scenario, the very society itself, the very norms guiding behavior are themselves corrupt. The society of mind whose hallmark is reflection, degenerates into society of religion whose hallmark is guilt.
In the religious society, the God concept itself, far from evoking notions of all encompassing scientific Chochma, is corrupted into a mere manipulation of guilt used for power. The name of God is clearly such a tool as seen in the use of "God bless America". Such a hypocritical device will be easily used in perjury, if political expediency requires it. Indeed, perjury was a hallmark of both the Clinton and Bush administrations, in the Lewinsky and Plame, scandals
( וְאִם חַי-יְהוָה, יֹאמֵרוּ; לָכֵן לַשֶּׁקֶר, יִשָּׁבֵעוּ.).

Disaster is associated with a Jewish society that no longer functions as a transmission vehicle of Mussar(מֵאֲנוּ קַחַת מוּסָר). The man on the street, as well as the leadership have become disconnected from Derech Hashem.
(כִּי הֵמָּה יָדְעוּ דֶּרֶךְ יְהוָה, מִשְׁפַּט אֱלֹהֵיהֶם; אַךְ הֵמָּה יַחְדָּו שָׁבְרוּ עֹל, נִתְּקוּ מוֹסֵרוֹת).

Obviously, the disaster scenario, a meltdown of societies very notions of God and justice, requires a teshuva of a totally different order than an individual who loses his way in a isolated part of his life. In this framework we begin to see the need for extraordinary measures such as Zaaka and trumpets. But what exactly is the function of these extraordinary measures? How do they address the unique needs of the disaster scenario? In addition, we need to address the issue of the trumpets head on. How can an instrument of disaster, an extraordinary measure used to alert the people to the emergency that the name of God is on the verge of collapse in society, also be used as a convenient communication device by Moshe? Even worse, how can the trumpets be used to celebrate nearness to God at the time of greatest joy- the Regalim at the Mikdash?

The answer seems to lie in a deeper understanding of the basis of Jewish society- דֶּרֶךְ יְהוָה.

Taanit #5: Insight into the teshuva framework

2009-08-11T06:10:00.000-07:00

The source of the confusion regarding taanit derives from a lack of fundamental clarity regarding the framework of teshuva. In the absence of such clarity, we default into simplistic notions, utterly lacking lacking in explanatory power.

Specifically, it is our notion of teshuva, that is inadequate. How does a simplistic expression of guilt to God through a Vidui halachic instruments illuminate a framework in which the functions of trumpeting, taanit,zaaka and vidui make sense? This inadequacy of framework is the kind of problem Rambam refers to in the introduction to Chelek. Many groups attempted to explain Mitzvot based upon inadequate frameworks. In explaining the arising confusion Rambam says:

אבל זו הנקודה הנפלאה, רצוני לומר העולם הבא, מעט תמצא בשום פנים שיעלה על לבו הוא שיחשוב או שייקח זה העיקר, או שיאמר זה השם על איזה דבר הוא נופל: אם הוא תכלית הטובה, או אחת מן הדעות הקודמות הוא התכלית. או שיבדיל בין התכלית ובין הסיבה המביאה אל התכלית.

In the case of teshuva, our confusion also arises from confusing a means for an end. Guilt is a natural reaction to improper action, to be sure. In itself however, guilt is merely an animal intuition, a sense of direction of where to begin our search for the cause of our failure. It is a means to the end of seeking a better life strategy within the laws of creation, it is not a substitute for such seeking.

The immature Nefesh, dominated by animal psyche, acts on the basis of the feeling of guilt alone. This guilt is translated into a simplistic Vidui before God, a confession of wrongdoing. Such a confession involves no essential acts of mind- no deep reflection, no recognition of the theoretical basis of one's error, no transformation of categories or framework. The immature confession substitutes the means of arousing mind for the end of actual engaging of the reflective power of mind itself.

Let us take some examples. Both the American and Israeli publics suffer from disasters, both in the economy as well as National security. What is the result of these clear expressions of failure? Surely not an engagement of mind, deep reflection and seeking of a new understanding the causal basis of success.

Instead we find a simplistic expression of guilt, an endless shuffling shifting between the same tired old political platitudes we have been hearing for generations. The failures result from too much government, or too little. The failures result from too much diplomacy or too little. History tells us that the ancient Judeans were engaged in the exact same platitudes at the time of the temple. Will we ever look past the accepted human platitudes to seek principles manifest in Creation. Will we ever use our eyes and ears as instruments of mind, exploratory tools of Gods wisdom rather than as slaves to tired rhetoric? Will we react to disaster as animal psyches or minds?

If we read the section of Navi identified in Rambam Hilchot Taanit we will see this is indeed the question.

5:1 “Run back and forth through the streets of Jerusalem, and see now, and know, and seek in the broad places of it, if you can find a man, if there are any who does justly, who seeks reality; and I will pardon her. 5:2 Though they say, ‘As Hashem lives;’ surely they swear falsely.”

5:3 O Hashem, don’t your eyes look on reality? You have stricken them, but they were not grieved. You have consumed them, but they have refused to receive correction. They have made their faces harder than a rock. They have refused to return.

5:4 Then I said, “Surely these are poor. They are foolish; for they don’t know the way of Hashem, nor the law of their God. 5:5 I will go to the great men, and will speak to them; for they know the way of Hashem, and the law of their God.” But these with one accord have broken the yoke, and burst the bonds. 5:6 Therefore a lion out of the forest shall kill them, a wolf of the evenings shall destroy them, a leopard shall watch against their cities; everyone who goes out there shall be torn in pieces; because their transgressions are many, and their backsliding is increased.
5:20 “Declare this in the house of Jacob, and publish it in Judah, saying, 5:21 ‘Hear now this, foolish people, and without understanding; who have eyes, and don’t see; who have ears, and don’t hear: 5:22 Don’t you fear me?’ says Hashem ‘Won’t you tremble at my presence, who have placed the sand for the bound of the sea, by a perpetual decree, that it can’t pass it? and though its waves toss themselves, yet they can’t prevail; though they roar, yet they can’t pass over it.’

5:23 “But this people has a revolting and a rebellious heart; they have revolted and gone. 5:24 Neither do they say in their heart, ‘Let us now fear Hashem our God, who gives rain, both the former and the latter, in its season; who preserves to us the appointed weeks of the harvest.’ 5:25 “Your iniquities have turned away these things, and your sins have withheld good from you.

Taanit #4 Summary of sections 1-3

2009-08-07T06:02:00.001-07:00

Before we proceed let us clearly formulate the core of our issues. In essence, Rambam's presentation of Hilchot Taanit seems to lack any coherence. This incoherence is to be found at multiple levels:

a) "Hilchot taaniyot":
The name "Hilchot taaniyot" indicates that the central theme or framework should,in fact, be taanit. This expectation is immediately dashed, the framework is said to be teshuva. Taanit is not even mentioned as a primary instrument of teshuva in the first three halachot. The only instruments mentioned there are zaaka and trumpets.

b) Baal Peh vs Bichtav
While, in baal peh, the primary instrument of teshuva is said to be zaaka, in bichtav it is said to be trumpets.
10:9 When you go to war in your land against the adversary who oppresses you, then you shall sound a teruah with the trumpets.

Another difference between baal peh and bichtav is that in Baal peh trumpets are presented, primarily, as instruments of teshuva, in Bichtav trumpets are only secondarily instruments of teshuva, they are primarily presented as practical communication devices of Moshe Rabbenu.
10:2 “Make two trumpets of silver. You shall make them of beaten work. You shall use them for the calling of the congregation, and for the journeying of the camps.

c) Taanit vs Teshuva
In taanit the primary intrument of teshuva is zaaka or trumpeting. In hilchot teshuva the instrument is vidui.

Where are we to find guidance from this perplexity?

Taanit #3 תורה שבכתב

2009-08-06T20:06:00.000-07:00

The seeming disconnect between the path of teshuva as presented in Hilchot teshuva which focuses on וידוי and path of Hilchot Taanit whose focus is זעקהdemands a fundamental insight. But where are we to find guidance? From the Rambam it would appear that the insight into צָרָה is to be found in תורה שבכתב. In fact, both Halacha 1 and 2 in the Rambam make direct reference to Pesukim:

Halacha 1
שֶׁנֶּאֱמָר "עַל-הַצַּר הַצֹּרֵר אֶתְכֶם--וַהֲרֵעֹתֶם, בַּחֲצֹצְרֹת" (במדבר י,ט

Halacha 2
כַּכָּתוּב "עֲו‍ֹנוֹתֵיכֶם, הִטּוּ-אֵלֶּה" (ירמיהו ה,כה

Lets us start with Torat Moshe, torah shebictav par excellence.

10:1 Hashem spoke to Moses, saying, 10:2 “Make two trumpets of silver. You shall make them of beaten work. You shall use them for the calling of the congregation, and for the journeying of the camps. 10:3 When they blow them, all the congregation shall gather themselves to you at the door of the Tent of Meeting. 10:4 If they blow just one, then the princes, the heads of the thousands of Israel, shall gather themselves to you. 10:5 When you blow an alarm, the camps that lie on the east side shall go forward. 10:6 When you blow an alarm the second time, the camps that lie on the south side shall go forward. They shall blow an alarm for their journeys. 10:7 But when the assembly is to be gathered together, you shall blow, but you shall not sound a teruah. 10:8 “The sons of Aaron, the priests, shall blow the trumpets. This shall be to you for a statute forever throughout your generations. 10:9 When you go to war in your land against the adversary who oppresses you, then you shall sound a teruah with the trumpets. Then you will be remembered before Hashem your God, and you will be saved from your enemies. 10:10 “Also in the day of your gladness, and in your set feasts, and in the beginnings of your months, you shall blow the trumpets over your burnt offerings, and over the sacrifices of your peace offerings; and they shall be to you for a memorial before your God. I am Hashem your God.”

Once we scrutinize the Pesukim our hopes for guidance appear to be dashed. Far from resolving our difficulties, the Torah compounds them. As Rabbi Rosenthal correctly notes in his comments on section #2, it is the trumpets, not even זעקה that constitutes the focus of the path of Teshuva in the Torah. To make things worse, the trumpets are only secondarily used at the time of זעקה! Their primary use is not even for Teshuva at all, but rather for the communication of Moshe with the people. How are we to understand this complete mess? Is teshuva primarily viduy or zaaka? Are trumpets instruments of teshuva or are they instruments for the communication of Moshe and the dor midbar?

Taanit #2 A path of teshuva?

2009-08-05T06:02:00.000-07:00

In the Koteret Rambam identifies "crying out" alone as the Mitzva in hilchot taanit. In halacha #1 he proceeds to identify two distinct teshuva instruments in Hilchot taanit: 1) Crying out to Hashem in prayer 2) blowing the trumpets. This approach of the Rambam leads to some difficult problems in understanding the proper path to teshuva in an עֵת צָרָה גְּדוֹלָה.

Given what we have said in part #1, we see why the reflective re-evaluation process of teshuva is the appropriate framework for responding to צרה. We have also seen how teshuva precludes the primal scream variety of "crying out". Such immature behavior is damaging to self reflection and must never be indulged in, if at all possible. What is not yet clear is why זעקה specifically is the proper teshuva response to צָרָה. Why not just reflect upon our circumstance, identify its root cause and correct it? What exactly is the need or מחייב for this זעקה? The Mitzva path of teshuva does not seem to include זעקה as a primary instrument, Viduy is the primary instrument.

הִלְכּוֹת תְּשׁוּבָה פֵּרֶק א

א כָּל הַמִּצְווֹת שֶׁבַּתּוֹרָה, בֵּין עֲשֵׂה בֵּין לֹא תַעֲשֶׂה--אִם עָבַר אָדָם עַל אַחַת מֵהֶן, בֵּין בְּזָדוֹן בֵּין בִּשְׁגָגָה--כְּשֶׁיַּעֲשֶׂה תְּשׁוּבָה וְיָשׁוּב מֵחֶטְאוֹ, חַיָּב לְהִתְוַדּוֹת לִפְנֵי הָאֵל בָּרוּךְ הוּא: שֶׁנֶּאֱמָר "אִישׁ אוֹ-אִשָּׁה כִּי יַעֲשׂוּ מִכָּל-חַטֹּאת הָאָדָם . . . וְהִתְוַדּוּ, אֶת-חַטָּאתָם אֲשֶׁר עָשׂוּ" (במדבר ה,ו-ז), זֶה וִדּוּי דְּבָרִים. וּוִדּוּי זֶה מִצְוַת עֲשֵׂה.

Problem 1: Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה? What happened toוּוִדּוּי ?

Problem 2: What is the significance of adding the teshuva instrument of blowing trumpets to this seemingly arbitrary זעקה?

Problem 3: What happened to taanit? Why is the primary instrument of teshuva in response to עֵת צָרָה גְּדוֹלָה a זעקה rather than taanit? Why call the section Hilchot taanit, if it is really a process of Teshuva?

Mitzvat Taanit

2009-08-03T04:41:00.001-07:00

מִצְוַת עֲשֵׂה אַחַת, וְהִיא לִזְעֹק לִפְנֵי ה' בְּכָל עֵת צָרָה גְּדוֹלָה שֶׁתָּבוֹא עַל הַצִּבּוּר. וּבֵאוּר מִצְוָה זוֹ בִּפְרָקִים אֵלּוּ.

הִלְכּוֹת תַּעְנִיּוֹת פֵּרֶק א

א מִצְוַת עֲשֵׂה מִן הַתּוֹרָה, לִזְעֹק וּלְהָרִיעַ בַּחֲצוֹצְרוֹת עַל כָּל צָרָה שֶׁתָּבוֹא עַל הַצִּבּוּר, שֶׁנֶּאֱמָר "עַל-הַצַּר הַצֹּרֵר אֶתְכֶם--וַהֲרֵעֹתֶם, בַּחֲצֹצְרֹת" (במדבר י,ט)--כְּלוֹמַר כָּל דָּבָר שֶׁיֵּצַר לָכֶם כְּגוֹן בַּצֹּרֶת וְדֶבֶר וְאַרְבֶּה וְכַיּוֹצֶא בָּהֶן, זַעֲקוּ עֲלֵיהֶן וְהָרִיעוּ

ב וְדָבָר זֶה, דֶּרֶךְ מִדַּרְכֵי הַתְּשׁוּבָה הוּא: שֶׁבִּזְמָן שֶׁתָּבוֹא צָרָה וְיִזְעֲקוּ לָהּ וְיָרִיעוּ, יֵדְעוּ הַכֹּל שֶׁבִּגְלַל מַעֲשֵׂיהֶם הָרָעִים הֵרַע לָהֶן--כַּכָּתוּב "עֲו‍ֹנוֹתֵיכֶם, הִטּוּ-אֵלֶּה" (ירמיהו ה,כה) לָכֶם, וְזֶה הוּא שֶׁיִּגְרֹם לָהֶם לְהָסִיר הַצָּרָה מֵעֲלֵיהֶם

ג אֲבָל אִם לֹא יִזְעֲקוּ, וְלֹא יָרִיעוּ, אֵלָא יֹאמְרוּ דָּבָר זֶה מִמִּנְהַג הָעוֹלָם אֵרַע לָנוּ, וְצָרָה זוֹ נִקְרֹא נִקְרֵית--הֲרֵי זוֹ דֶּרֶךְ אַכְזָרִיּוּת, וְגוֹרֶמֶת לָהֶם לְהִדָּבֵק בְּמַעֲשֵׂיהֶם הָרָעִים, וְתוֹסִיף הַצָּרָה וְצָרוֹת אֲחֵרוֹת: הוּא שֶׁכָּתוּב בַּתּוֹרָה, "וַהֲלַכְתֶּם עִמִּי, בְּקֶרִי. וְהָלַכְתִּי עִמָּכֶם, בַּחֲמַת-קֶרִי" (ויקרא כו,כז-כח), כְּלוֹמַר כְּשֶׁאָבִיא עֲלֵיכֶם צָרָה, כְּדֵי שֶׁתָּשׁוּבוּ--אִם תֹּאמְרוּ שְׁהוּא קֶרִי, אוֹסִיף עֲלֵיכֶם חֲמַת אוֹתוֹ קֶרִי

The phenomenon of צָרָה

In the Koteret, Rambam identifies a time (עֵת צָרָה גְּדוֹלָה) in which the community is obligated to respond in a specific manner-crying out before G (לִזְעֹק לִפְנֵי ה). At first glance this response would seem to be obvious, isn't it natural to cry out to God in a time of צָרָה גְּדוֹלָה? This notion is embedded in the story of Yonah, when the ship carrying the prophet was on the verge of foundering at sea.

The LORD, however, hurled a violent wind upon the sea, and in the furious tempest that arose the ship was on the point of breaking up. Then the mariners became frightened and each one cried to his god.

Upon deeper analysis however, we will see that, in fact, the Mitzva is not quite so obvious. Man naturally sees the world through the prism of entitlement. We expect a wonderful smile, without the bother of tooth care. A fit physique, without the bother of exercise. A successful business, without the bother of a solid strategy. The attitude of natural man can be reduced to a simple formula- easy access to the means of success is rightfully mine, without need for bothersome changes in lifestyle. In this framework, the very presence of a hostile environment is an intolerable affront. Much like how a self centered child relates to its parent, crying out to God consists of expressing frustration with a self evidently improper environment, to a loving divine authority. The psychic assumption is that the authority will note the child's frustration and out of love, rectify the situation. The difficulty with this approach is that it offers no means of reflecting upon our strategy in order to adapt to the realities of the environment. The thorns and thistles of the material world throw roadblocks in our way, at the best of times. How much more is this true at a time of עֵת צָרָה גְּדוֹלָה!

The "crying out" of natural man is, unfortunately, encouraged by the religions of the world. It extinguishes mature reflection and focus upon means of realistic change of derech on our part. Instead of reflection upon changing our derech, religion offers fantastical means of changing God's derech. In so doing, religion enslaves man in an immature world from which he must be redeemed by Torah.We see this redemptive process in the Mitzva of Taanit. Far from offering the instruments needed for manipulating a parental god figure, taanit demands teshuva from man. Teshuva is in essence a reflective process, one that facilitates constant re-evaluation of the nature of man and the consequent strategies of finding one's way in the Creation system. It most assuredly does not involve changing the ways of God.

2009-05-07T13:12:00.000-07:00

T'filla #6- Rabbi Maroof

2009-04-27T20:53:00.000-07:00

Review of #5

The preoccupation with taking the general principle of Hasgachically guided delivery system and applying it to the self, is fraught with difficulty. How is one to know the ways of hashgacha?

As is has been so many times in the past, it is the clear, honest questioning of RJM that leads the way to the answer.

R. Maroof's struggle

In purely practical terms, the difficulty that I struggle with is the material reality that most of us obtain our parnassa through some form of human agency - we are employed by a company managed by humans, our salary is paid by humans, and our job security is dependent upon human opinion - so the hashgacha focus, while theoretically true, is limited in its impact on our "bottom line" conduct.

How resonant, how succinct, how quintessentially honest and true. Yet, there is a path to victory in this very struggle that RJM identifies- if we look through the eyes of Yaakov.

Yakov's struggle with Human Agency

The struggle with falling prey to seeing the "human agency" as the hand which delivers our food, is indeed a fundamental one. Why is it so fundamental? It is fundamental because it lies at the root of transcending the limiting function of our animal psyche. It is significant to note that the very names Yakov and Yisrael connote struggle. Yakov indicates material struggle, the immature grasping of the younger brother for the material heel of the animal Bechor- Esav. The struggle for bechora was over the most significant of issues- control of the material resources needed to maintain a legacy of the Abrahamic seed. But a legacy founded on what- there were two possibilities- the material power and glory offered by Esav the hunter. Or the metaphysical educational legacy of Yakov the tent dweller.

Underlying these two individual men, lie two principles of Man. Yakov the tent dweller is moved by the principle of Hashgacha- a Superior systemic Chochma guiding a material process the reflective mind can see providing the good possessed by mankind and ones very self. Esav the hunter is guided by another principle- the principle of animal psyche that seeks to make its own self image the motive force of the environment.

From these two principles arise two mutually exclusive priorities of human greatness. Mikdash versus Migdal bavel. The land cannot be ordered primarily to both. Resources can either be dedicated to the the functioning of Mikdash needed for greatness in the educational priority of Yakov or it can be ordered to the pyramids and towers of Babels needed to project the illusion of the animal greatness of Esav.

Hunter or manipulator

The animal hunts, not so much through brute force,as through cunning. The human animal is the same. Chazal point out that Esav hunted his father, created illusions of himself as a "righteous son" that Yitzchak could not see through. Indeed it is precisely this ability to manipulate relational images that is the power source of Esav leaders. The salesman manipulates the image of "friend" to his advantage. The client falls into the web of the salesman's "friend" image and swiftly finds himself with a car he does not need or want.

The fan finds himself swayed by the larger than life image of his idol, the child falls prey to the image of the parent and vice versa. As Rabbi Maroof notes, the employee falls prey to the mighty image of his employer.

What is critical to note, is that the leadership principle of Esav, this tendency to found one's actions on the image of an all powerful human, is a natural principle of animal man. Without בכורה, families and tribes would not form, nations could not emerge, economies and social systems would grind to a halt. Yet from this power an Esav arises who must attack Yakov, an Egypt arises that must enslave Israel.

Yakov's struggle with the angel

It is this notion that Chazal point to when they note that the angel that Yakov struggled with as Esav approached, was none other than the angel of Esav, the rhetorical power of illusion needed to maintain the state. Yakov realized that if he were to survive, if the principle of Hashgacha were to be maintained through him, he would have to transcend not only Esav the man, but the very natural principle underlying him. The reason for this is that if Yakov were to prevail, a plan worthy of being realized would have to be formuated. Such a plan would have to find a logical chink in the armor of the image of Esav -it would have to use this underlying weakness as a tool to allow a weaker tent dweller the bechora.

In the prophecy it was made clear, not only would this particular struggle with Esav over בכורה have to be waged, it would be continued throughout generations. The nation of Israel was born and named through this struggle- B'nei Yisrael- the sons of struggle. So it was with David and Goliath so it was with Mordechai and Haman. It fell to the sons of Yakov to find the necessary chink in the armor of the "invincible leader" for Hasgacha to relate to them as a vehicle.

Avoda and struggle

This clarity of Yakov's, the insight into the necessity of struggle with the animal principle of Esav, as well as its individual human expressions, is the struggle Rabbi Maroof describes so well. Yakov's way out-is the only way. Yakov realized that the Hashgacha would relate to help the sons of Yakov in their struggle to be vehicles of the Shem Hashem taught by Avraham. Yakov in his tefilla, realized his fear, from his older brother from Esav would ultimately only be overcome through a plan expressed in terms of t'filla. He knew that only formulating his sense of his own instrumentality in the Nvua could be the basis of redemption from the natural principle of the angel of Esav. It is precisely this seeking of a reasonable interpretation of Nvua in which one is oneself the instrument of Hashgacha that is the core of Yakovian t'filla. As Mordechai says- "who knows if this is why you were put in the Queenship"?

Seeing Hashgacha through Yakov's eyes

So it is for us. Once we realize the natural animal basis of our seeking security through the various leaders or image manipulators, we see that only seeing ourselves and our plans via the prism of Nvua can be our release. It is this function that t'filla in fact does serve. T'filla shows us how to formulate our plans, as instruments of N'vua regarding Geulat Yisrael in the 19 areas of life.

Through T'filla we see Hasgacha as a living system in which we can root our plans and release ourselves from human agency. Of course if we look through Yakov's eyes.

T'filla #5

2009-04-23T19:19:00.000-07:00

Review of #4

In the previous post we explained the unique role of redemption in incorporating the Shem Hashem into one's outlook. Redemption is the process by which our eyes are opened to the reality that our good is a the product of natural delivery system guided by Hashgacha rather than a social forces rooted in the fantasy of great personalities. Critical to the mind's eye opening experience of redemption is the phenomenon of Yam suf, observing in oneself the transition from being a victim of the force of the fantasy to having one's minds eye opened by the undeniable natural system revealed by the purposeful termination of Egypt by the Hasgacha.

We left off asking about the connection of redemption to Yakov avinu as well as to tefilla.

Seeing life through the lens of Hasgacha

The relation of the mind redeeming experience of Yam Suf to tefilla or עבודה is clear. Yam suf secures the general realization that we must admit we receive good exclusively through the natural system of aretz as directed by hashgacha (Yad Hashem). This premise of עבודה however, is a far cry from developing the habit of mind needed to calculate and plan our lives within the many subsystems of human endeavor- בכל דרכך דעהו. The realization of עבודה comes when we move from Geulah to tefilla- planning our lives via applying the idea of redemptive Hashgacha gleaned from Yam suf- to ourselves. The mind opening character of Geula is embedded in the Halacha of semichut Geula litefilla. The gavra hamitpallel, as one able to reflect on himself via the higher principle of Hashgacha, is best focused via the beracha on Geula in Keriat shema.

This need to move past general principle to calculating ones personal place is also evident in the foundational halacha of tefilla- requesting ones needs. In the words of Rambam

אחר כך נותן שבח והודיה לה' על הטובה שהשפיע לו: כל אחד כפי כוחו

The key to Avoda, is perceiving the good, as a product of the natural delivery system-as evident in the self.

The preoccupation with taking the general principle of Hasgachically guided delivery system and applying it to the self, is fraught with difficulty. How is one to know the ways of hashgacha? It is here that we finally come to the topic of the next post-the connection of "seeing" Yam Suf to Yaakov Avinu.

T'filla #4

2009-04-20T18:17:00.000-07:00

In the previous post we identified Yakov's life with the continuity of the theoretical framework via the mesorah of the Jewish people. It is in the nature of a theoretical framework to provide universal principles utilized by generations of students. But surely Yakov would not be alone as an Av of Mesorah. At the very least the other two Avot -Avraham and Yitzchak should also be considered to be alive!

The focus on redemption also needs explanation- why should the understanding of this phenomenon alone be attributable to the Avhut of Yakov?

To answer these questions, we need to get a better understanding of redemption.

Redemption

When we think of the redemption from Egypt, we tend to focus on the material side of the transformation. We suffered pain at the hand of a cruel tyrant and God rescued us, thereby making us an independent power. As important as this material dimension of redemption is, it misses the essence entirely. Geula is at its core a transformation of mind- not body. This is clear from the pesukim

שמות י

א וַיֹּאמֶר יְהוָה אֶל-מֹשֶׁה, בֹּא אֶל-פַּרְעֹה: כִּי-אֲנִי הִכְבַּדְתִּי אֶת-לִבּוֹ, וְאֶת-לֵב עֲבָדָיו, לְמַעַן שִׁתִי אֹתֹתַי אֵלֶּה, בְּקִרְבּוֹ. ב וּלְמַעַן תְּסַפֵּר בְּאָזְנֵי בִנְךָ וּבֶן-בִּנְךָ, אֵת אֲשֶׁר הִתְעַלַּלְתִּי בְּמִצְרַיִם, וְאֶת-אֹתֹתַי, אֲשֶׁר-שַׂמְתִּי בָם; וִידַעְתֶּם, כִּי-אֲנִי יְהוָה

10:1 Hashem said to Moses, “Go in to Pharaoh, for I have hardened his heart, and the heart of his servants, that I may show these my signs in their midst, 10:2 and that you may tell in the hearing of your son, and of your son’s son, what things I have done to Egypt, and my signs which I have done among them; that you may know that I am Hashem.”

The aim and good intended by the Geula process culminating at Yam Suf under the watchful "eye" of Yakov was education in the Shem Hashem, release from the fantasy principle underlying cruelty, not release from the physical pain of suffering cruel tyranny per se.

But what was the the fantasy principle underlying cruelty? The educational transformation from unnatural fantasy to natural wisdom is described every day, as part of the Mitzva of kabbalat ole malchut shamayim in Birkot Keriat Shema. Exactly as the Midrash indicates, the destruction of Pharaoh at Yam Suf was perceived as a historic phenomenon, the culmination of generation becoming knowers of the the rock of Jacob. The eyes were the eyes of Yakov, to be sure, but eyes alone are not enough. The eyes must be exposed to a transformational observation, the kind of daled amos case needed to transform the nation.

It was through the unique observation of Yam Suf that Pharaoh was finally seen for what he was, a fantasy image designed to maintain the idea that Man can be an independent power from God's Chochma. Pharaoh's destruction displayed the most beloved human hypothesis- "you shall be powers knowers of good and evil"- and unequivocally refuted its root cause. The core of our illusion is sustained by refusing to consider man as part of the cosmic order, stubbornly limiting ourselves condidering ourselves within the daled amos frame of our own accomplishments. If we were ever to seriously reflect on the implications of a sovereign power seperate from causality, we would be free. But our fantasy of Pharaoh keeps sucking us in.

In short- the aha experience of seeing the image of the invincible man -the embodiment of the principle of human sovereignty shattered is critical to insight into the complete reality of the sovereignty over all things- man included.

Redemption is in essence (to borrow a term from Joe Green) a national epiphany. To use a phrase the Torah often employs- the eyes of the Jewish people were opened- released and redeemed from the screen fantasy the image of Pharaoh normally imposes. It was the dissipation of the invincibility of Pharaoh right before their eyes that allowed Malchut Shamayim to emerge. It is not normal for an enemy to be so completely overcome by cosmic phenomena, just as he is in the midst of his highest success of projecting his image most effectively. Only the Hashgacha could have created such a fortuitous observation, ideally suited to the educational disposition, the Yakov perspective, the Jews needed to see exemplified in a real world example. Certain phenomenon are manifestly cosmic, they make Hashem's Chochma Nikkar. It is for this reason that Pharaoh was overwhelmed by the waters overwhelmed by the Chochma of Hashem as manifest in the clear example of the water. This epiphany of contextualizing man in the "big picture" of cosmic order is well described by Kohelet:

:1 The words of the Preacher, the son of David, king in Jerusalem: 1:2 “Vanity of vanities,” says the Preacher; “Vanity of vanities, all is vanity.” 1:3 What does man gain from all his labor in which he labors under the sun? 1:4 One generation goes, and another generation comes; but the earth remains forever. 1:5 The sun also rises, and the sun goes down, and hurries to its place where it rises. 1:6 The wind goes toward the south, and turns around to the north. It turns around continually as it goes, and the wind returns again to its courses. 1:7 All the rivers run into the sea, yet the sea is not full. To the place where the rivers flow, there they flow again. 1:8 All things are full of weariness beyond uttering. The eye is not satisfied with seeing, nor the ear filled with hearing. 1:9 That which has been is that which shall be; and that which has been done is that which shall be done: and there is no new thing under the sun. 1:10 Is there a thing of which it may be said, “Behold, this is new?” It has been long ago, in the ages which were before us. 1:11 There is no memory of the former; neither shall there be any memory of the latter that are to come, among those that shall come after.

In a sudden flash, the absurdity of disconnecting the daled amos frame of accomplishment from the big picture became clear -manifest and nikkar. It resulted in the by the sudden declaration of Emet and in true song as we see in the beracha.

אמת--אלוהי עולם מלכנו, צור יעקוב מגן ישענו; לדור ודור הוא קיים ושמו קיים, כיסאו נכון ומלכותו ואמונתו קיימת.

It is the truth,the G-d of the universe is our King , Rock of Jacob

Shield of our salvation, from generation to generation He endures

and name His endures , and throne His (is) correct/proper and His kingship

and His steadfastness endures forever...

אמת--אתה הוא ראשון ואתה הוא אחרון, ומבלעדיך אין לנו מושיע. אמת--ממצריים גאלתנו, ה' אלוהינו: מבית עבדים פדיתנו, וכל בכורי מצריים בדבר הרגת, ובכורך גאלת, וים סוף בקעת, וזדים טיבעת, וידידים עברו מים, ויכסו מים צריהם עד אחד מהם לא נותר. ועל זאת שיבחו גאולים, ורוממו לאל; ונתנו ידידים שירות זמירות, תושבחות למלך אל חי וקיים. רם ונישא, גדול גיבור ונורא, משפיל גאים, עדי ארץ. מגביה שפלים עד מרום, מוציא אסירים, ופודה ענווים, ועוזר דלים, ועונה לעמו ישראל בעת שוועם אליו; תהילה לאל עליון, ברוך הוא. משה וכל בני ישראל, לך אמרו שירה--בשמחה רבה, אמרו כולם: מי-כמוך באלים ה', מי כמוך נאדר בקודש; נורא תהילות, עושה פלא. ה' ימלוך, לעולם ועד.

It is the truth that you are first and you are last, we have no rescuer but you. It is the truth -from Egypt you redeemed us Hashem our God All firstborn of Egypt You killed but Your firstborn You delivered,redeemed and the Sea of Reeds You split

and insolent ones You drowned and dear ones You caused to cross over

For this reason the beloved ones praised and exalted G-d and beloved ones gave psalms, songs and praises

blessings and thanksgivings to the King G-d living and enduring exalted and lifted up great and awesome.

But what exactly does this epiphany have to do with Yakov? What is its connection to T'filla and Avoda?