This week's parsha, Ki Sisa, starts off with a, seemingly, off topic discussion. The past two Parshios of Terumah and Tetzaveh were talking about all the different vessels of the Mishkan and the services. Why does the Torah feel that it is NOW the appropriate time to talk about taking a census?
Actually, this is the PERFECT time to talk about taking a census. If we recall what the Torah says in the beginning of Parshas Terumah (Shemos 25:2-8), I think we will be able to answer why this commandment (how to take a census) is brought up now. I actually discussed the relevant topic in Parshas Terumah two weeks ago, found here. For the sake of being complete, I will briefly mention what was discussed over there. Simply put, at the beginning of Parshas Terumah the Torah tells us that "whoever's heart make him willing" is commanded to give Terumah (tithes) over there. Apparently, only some Jews were commanded to give tithes for the erection of the Tabernacle (Mishkan), but not everyone.
Like most things in the world, one would think that only those involved in building the Mishkan or those who donated money to the building of the Mishkan would feel connected to the Mishkan. Also, people who donate more money would feel they have a greater connection than those who donated less money. This is simple human nature. People who did not donate, or donated less, would not just feel disconnected from the Mishkan, but they would feel like it has little to do with them. Therefore, it is essential that once the description of the Mishkan and its services is completed that the Torah discuss how people who did not donate, or donated less, to the building of the Mishkan still have a strong connection to the Mishkan. This is why the Torah immediately discusses the commandment of how to take a census.
How does the commandment of taking a census make everyone feel connected to the Mishkan? It is found in the simple reading of the Torah (Shemos 30:12-16):
Whether a Jew is rich or poor, he or she has the same share in the atonement offering that is offered for the sake of the entire community. This tells us that whether a person contributed a massive amount to the building of the Mishkan or absolutely nothing, they still have the same claim to the Mishkan and its purpose (connecting to G-D). A poor person may feel that they have no share in the Mishkan because they do not have the ability to donate money. However, G-D immediately dispels that feeling by telling us, immediately, that whether or not you had the money to donate, you are still included, with an equal portion, in the communal sacrifices. Whether a Jew is rich or poor, whether they were involved with the building of the Mishkan or not, they still have a right and an obligation to participate in the future.
This idea is not just towards the Mishkan, but every aspect of Jewish life. A person might miss out on an opportunity to be part of anything in Judaism, whether it be Shachris (morning prayer) or Neila of Yom Kippur (the final prayer before the "gates close). However, the message of the Torah is clear, you have not missed your chance. You are part of the Jewish people and, therefore, it is your right and obligation to be part of the community even if you have not contributed until this point.
There is one catch. The poor person or rich person who has not yet contributed can only be part of the community once THEY START TO CONTRIBUTE. A person can not just feed off of the community without any contributions and take part in the community. That is the second lesson that this commandment of taking the census teaches us. Yes, you can become a part of the community at any time. However, you can only be a part of the community once you start to contribute to the cause of the community. This is why even a poor person that can not afford anything else is only included in the census if he or she donates the half-a-shekel (Machtzis Hashekel).
Showing posts with label Connect to G-D. Show all posts
Showing posts with label Connect to G-D. Show all posts
Wednesday, February 16, 2011
Tuesday, February 8, 2011
How Does G-D Work In This World?
Ever since I can remember I had a simple question, "How does G-D interact with the world?" However, if you think about it, this is probably the most complicated question one can ask about G-D. People always say that "G-D helps" and "G-D caused it to happen," but HOW did He help and HOW did He cause it to happen? There is a scientist/theologian quoted in "Discover" magazine in an article titled "Physics of the divine" in the March 2011 issue that has put forth a new theory about how, MAYBE, G-D interacts with the world. I find his theory very interesting, to say the least. I will try to hit the main points.
(The scientist/theologian is an Anglican priest named John Polkinghorne)
"I started with the statement that I believe G-D acts in the world, but He is not a show-off conjurer who violates the same laws of nature that He made." he says. "My questions was, Is there a way of describing G-D's actions that is consistent with science?"
.....Reviewing the evidence... Russell concluded that the best place to seek scientific support for G-D is in quantum mechanics, the physical laws describing the subatomic realm..... For people seeking a place for G-D in the physical world, the most important of those [peculiar] properties [in the quantum theory] is the uncertainty principle which states that you can never predict the outcome of a quantum experiment with certainty; you can only calculate the probability of getting a particular result.
As a result of the uncertainty principle, quantum events are starkly different from those in the familiar, large-scale world. [For example,] when you toss a coin, you could, in theory, make a foolproof prediction (heads or tales) if you knew every piece of information about the flip-- the speed and height of the toss, the movement of all the air currents in the room and so on. At the quantum scale, in contrast, equivalent events are intrinsically indeterministic: the universe simply does not contain enough information for you to predict a result. This fundamental indeterminism has been repeatedly confirmed in the lab. For instance, physicists have shown that two identical radioactive atoms will decay at different times. There is no way to explain why they behave differently or to predict the precise time of decay.
(There are more complications that are explained, but this is the theory of Polkinghorne of how G-D could intervene in the world. He also goes on to add chaos theory for different reasons.)
This theory is interesting, but there is also another convincing idea put forth by quantum physicist Antoine Suarez of the Center for Quantum Philosophy in Zurich in the same article.
.... G-D seekers are better off pursuing another quantum effect, entanglement. In entanglement, two particles become twinned in such a way that the measurement of one always determines the properties of the other, no matter how far apart they may be. Imagine setting up a pair of entangled "coins" (such as photons with a specific orientation), then giving one to Alice in Oxford and another to Bob in Zurich. When you ask Alice and Bob to flip their coins, they will both get heads or both get tails, even though the results of the tosses should be random and independent..... Suarez claims entanglement tests conducted with real photons in the lab suggest that quantum effects must be caused by "influences that originate from outside of space-time."
[After conducting an experiment that took time out of the equation Suarez discovered that he was wrong when he thought that] "by messing up the time-ordering in this way, it would be impossible for the photons to coordinate their paths." He was proven wrong. On every run, the photons still met the same fate. Whatever causes the twin photons to behave the same way, it must work independently of time.
These two ideas in no way prove G-D. However, it is very difficult to understand how G-D could interact with the world. Before I read about this theory I was always troubled by how G-D intervenes in the world. Everything seemed like it could be explained away through nature or choices of human beings. Rainbows are not the hand of G-D, but a beautiful occurrence that is seen in nature. Tides are natural occurrences. True, we can claim that nature was created by G-D, but at that point we never observe nature changing in a miraculous way, rather we see nature's laws holding tight, unchanging. How does G-D get involved?
I don't understand how people believe G-D just intervenes. In what way does he intervene? G-D influencing quantum events makes a lot of sense to me, especially according to the Rambam and Ralbag. Rambam tells us that G-D relates to the world through His angels (see here). How? Well, the Rambam tells us that when G-D wants to cause something to happen on earth He influences the Chayos (top level angels) and that starts a chain reaction that eventually leads to an action in the physical realm. Sounds like how quantum mechanics works. A teeny tiny event that, through Chaos theory, can affect the physical realm.
This idea allows us to understand the Ralbag and Rambam, I think, in a much clearer way. They say that G-D allows nature to take its course, unless the person is very righteous. So, G-D does not intervene in the world except for the very righteous. If that is true, how does He intervene for the righteous? This theory could, theoretically, allow us to understand how G-D intervenes, but allows the world to work through nature without a constant need for His intervention.
For a related idea see this post http://markset565.blogspot.com/2009/12/hashgacha-pratis-vs-hashgacha-klalis.html
(The scientist/theologian is an Anglican priest named John Polkinghorne)
"I started with the statement that I believe G-D acts in the world, but He is not a show-off conjurer who violates the same laws of nature that He made." he says. "My questions was, Is there a way of describing G-D's actions that is consistent with science?"
.....Reviewing the evidence... Russell concluded that the best place to seek scientific support for G-D is in quantum mechanics, the physical laws describing the subatomic realm..... For people seeking a place for G-D in the physical world, the most important of those [peculiar] properties [in the quantum theory] is the uncertainty principle which states that you can never predict the outcome of a quantum experiment with certainty; you can only calculate the probability of getting a particular result.
As a result of the uncertainty principle, quantum events are starkly different from those in the familiar, large-scale world. [For example,] when you toss a coin, you could, in theory, make a foolproof prediction (heads or tales) if you knew every piece of information about the flip-- the speed and height of the toss, the movement of all the air currents in the room and so on. At the quantum scale, in contrast, equivalent events are intrinsically indeterministic: the universe simply does not contain enough information for you to predict a result. This fundamental indeterminism has been repeatedly confirmed in the lab. For instance, physicists have shown that two identical radioactive atoms will decay at different times. There is no way to explain why they behave differently or to predict the precise time of decay.
(There are more complications that are explained, but this is the theory of Polkinghorne of how G-D could intervene in the world. He also goes on to add chaos theory for different reasons.)
This theory is interesting, but there is also another convincing idea put forth by quantum physicist Antoine Suarez of the Center for Quantum Philosophy in Zurich in the same article.
.... G-D seekers are better off pursuing another quantum effect, entanglement. In entanglement, two particles become twinned in such a way that the measurement of one always determines the properties of the other, no matter how far apart they may be. Imagine setting up a pair of entangled "coins" (such as photons with a specific orientation), then giving one to Alice in Oxford and another to Bob in Zurich. When you ask Alice and Bob to flip their coins, they will both get heads or both get tails, even though the results of the tosses should be random and independent..... Suarez claims entanglement tests conducted with real photons in the lab suggest that quantum effects must be caused by "influences that originate from outside of space-time."
[After conducting an experiment that took time out of the equation Suarez discovered that he was wrong when he thought that] "by messing up the time-ordering in this way, it would be impossible for the photons to coordinate their paths." He was proven wrong. On every run, the photons still met the same fate. Whatever causes the twin photons to behave the same way, it must work independently of time.
These two ideas in no way prove G-D. However, it is very difficult to understand how G-D could interact with the world. Before I read about this theory I was always troubled by how G-D intervenes in the world. Everything seemed like it could be explained away through nature or choices of human beings. Rainbows are not the hand of G-D, but a beautiful occurrence that is seen in nature. Tides are natural occurrences. True, we can claim that nature was created by G-D, but at that point we never observe nature changing in a miraculous way, rather we see nature's laws holding tight, unchanging. How does G-D get involved?
I don't understand how people believe G-D just intervenes. In what way does he intervene? G-D influencing quantum events makes a lot of sense to me, especially according to the Rambam and Ralbag. Rambam tells us that G-D relates to the world through His angels (see here). How? Well, the Rambam tells us that when G-D wants to cause something to happen on earth He influences the Chayos (top level angels) and that starts a chain reaction that eventually leads to an action in the physical realm. Sounds like how quantum mechanics works. A teeny tiny event that, through Chaos theory, can affect the physical realm.
This idea allows us to understand the Ralbag and Rambam, I think, in a much clearer way. They say that G-D allows nature to take its course, unless the person is very righteous. So, G-D does not intervene in the world except for the very righteous. If that is true, how does He intervene for the righteous? This theory could, theoretically, allow us to understand how G-D intervenes, but allows the world to work through nature without a constant need for His intervention.
For a related idea see this post http://markset565.blogspot.com/2009/12/hashgacha-pratis-vs-hashgacha-klalis.html
Monday, February 8, 2010
Mishpatim- Understanding the Reasons
In this week's parsha G-D starts enumerating many of the laws that govern Judaism. However, when describing how G-D gave over these commandments to the Jewish people, the Torah gives us a very unique description. It says (Shemos 21:1):
וְאֵלֶּה, הַמִּשְׁפָּטִים, אֲשֶׁר תָּשִׂים, לִפְנֵיהֶם. 1 Now these are the ordinances which thou shalt set before them.
The Torah tells us that G-D wanted Moshe to set these commandments before the Jewish people. In fact, the Torah used this language previously when discussing how Moshe was supposed to tell over the laws and commandments to the elders of the Jewish people (Shemos 19:7):
Also, when Moshe was giving his final speech, in Devarim, the Torah describes his teaching of the Torah in a similar manner. This verse can further help us understand why this type of language is used and can be found in Devarim (4:44):
These verses show that when the Torah is taught the language of "setting" the Torah "before" the pupil is used. What is the significance of this type of language? How is it being taught by the teacher and how is it being absorbed by the student? Perhaps this language is used to teach us how one should teach, or perhaps it is teaching us about how one should learn the Torah? The question is, simply put, what is the significance of setting the Torah before the Jewish people, why not say that Moshe taught (Lilmoed) the Jewish people Torah or anything similar to that?
וְאֵלֶּה, הַמִּשְׁפָּטִים, אֲשֶׁר תָּשִׂים, לִפְנֵיהֶם. 1 Now these are the ordinances which thou shalt set before them.
The Torah tells us that G-D wanted Moshe to set these commandments before the Jewish people. In fact, the Torah used this language previously when discussing how Moshe was supposed to tell over the laws and commandments to the elders of the Jewish people (Shemos 19:7):
| ז וַיָּבֹא מֹשֶׁה, וַיִּקְרָא לְזִקְנֵי הָעָם; וַיָּשֶׂם לִפְנֵיהֶם, אֵת כָּל-הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר צִוָּהוּ, יְהוָה. | 7 And Moses came and called for the elders of the people, and set before them all these words which the LORD commanded him. |
Also, when Moshe was giving his final speech, in Devarim, the Torah describes his teaching of the Torah in a similar manner. This verse can further help us understand why this type of language is used and can be found in Devarim (4:44):
| מד וְזֹאת, הַתּוֹרָה, אֲשֶׁר-שָׂם מֹשֶׁה, לִפְנֵי בְּנֵי יִשְׂרָאֵל. | 44 And this is the law which Moses set before the children of Israel; |
To answer this question we must bring down a Gemorah found in Eiruvin (54b) that states: (Soncino translation)
R. Akiba stated: Whence is it deduced that a man must go on teaching his pupil until he has
mastered the subject? From Scripture where it says: And teach thou it to the children of Israel.32 And whence is it deduced that it must be taught until the students are well versed in it?33 From Scripture where it says. Put it in their mouths.34 And whence is it inferred that it is also his duty to explain to him the reasons?35 It has been said: Now these are the ordinances which thou shalt put before them.36
((32) Deut. XXXI, 19; emphasis on ‘teach’.
(33) Lit., ‘arranged in order in their mouth’.
(34) Deut. XXXI, 19: emphasis on ‘put . . . mouth’.
(35) Lit., ‘to show the face’. . . that it is not enough to teach dogmatically.
(36) Ex. XXI. 1, emphasis on ‘put before’ (cf. Rashi). )
Rabbi Akiva is telling us something very unique about the words "set before" (or put before). G-D, in his infinite wisdom, realized that man must understand before he can perform actions. There are different levels of understanding, but in order to do something worth anything, there must first be understanding. Without any type of understanding, there is no purpose to the action. This is why we see that G-D commanded Moshe to set the Torah before the Jewish people. Moshe had to explain and give the reasons for the laws in the Torah.
This is one of the reasons why I believe even the laws that we have nowadays, like ritual slaughter, that seemingly have no reason, must have originally been taught with the reason. Everything in Judaism needs to make sense, logic is an integral part of the Jewish religion. Without logic there is no understanding and without understanding there is no true learning.
People nowadays are all to content with just learning the basic halacha, how to pray and go through the motions without ever understanding what they are doing. These actions are essentially worthless without deeper understanding. That is why G-D gave the Torah and specifically told Moshe, "Place it before the Jewish People." G-D was saying make sure they understand what they are doing and the reasons behind these actions. Knowledge leads to a closer connection to Torah and to G-D.
Sunday, December 20, 2009
Hashgacha Pratis (Individual Divine Intervention)
The Ralbag is under the opinion that the world is mainly governed by Hashgacha Klalis (National divine intervention). He holds that there is no Hashgacha pratis (individual intervention) except for those who are very holy and righteous. I always wondered where this argument of Hashgacha Pratis Vs. Klalis originated. After learning some of Tractate Moed Katan and Shabbos I believe I have found the origins of this opinion.
There is a statement in Moed Katan (28a) made by Rava. It says (Translations are Soncino):
This idea is also seen in another part of the Gemara (Shabbos 156b) where it points out cases where righteous individuals are able to overcome their "fate" because of their righteousness, not even entreating G-D. The two stories are:
In the end of the day it seems like the Gemara is telling us how G-D runs the world. It tells us that the world runs through nature (planetary influence here). This is why bad things happen to good people, like by Rabbah being poor and dying early. It would appear to be that he did not ask for divine intervention and that is why he lived in poverty and the like However, Israel has the ability to change these natural occurrences, through doing mitzvos and connecting to G-D.
For a related post as to how G-D might interact with the world see here: http://markset565.blogspot.com/2011/02/how-does-g-d-work-in-this-world.html
There is a statement in Moed Katan (28a) made by Rava. It says (Translations are Soncino):
"Rava said, 'The length of a person's life, the number of his children and the extent of his sustenance is not dependent upon his merit, rather it is dependent upon his mazal (fortune). [This must be the case] because both Rabbah and Rav Chisda were righteous Rabbis as is evident from the fact that if either would pray for rain then the rain would fall. However, Rav Chisda lived nintey-two years whereas Rabbah lived only forty. Rav Chisda's household celebrated sixty weddings whereas Rabbah's household suffered sixty tragedies. Furthermore, Rav Chisda's household fed bread of fine flour to their dogs and it was not needed whereas Rabbah's family ate bread of barely flour and there was never enough.'"This passage from the Talmud seems to tell us that nothing is within our own power, rather everything is determined through natural means, only when great individuals pray does G-D intervene. This means that everything is already determined from our "fortune." In light of this, even the Ralbag's idea of extremely holy and righteous people being under a divine watch would contradict Rava because according to his opinion there is no divine intervention unless the extremely righteous person prays for intervention. However, Rava continues with the following qualifying statements:
"Rava said, 'For these three things I entreated heaven, two were given to me and one was not. I asked for the wisdom of Rav Huna and the wealth of Rav Chisda and they were both given to me.'"The Maharsha tells us that this shows us that even though Rava is of the opinion that everything is from one's "fortune" a righteous and holy person can still entreat G-D and be answered. On the surface, this seems like what was already made known previously in the Gemara when it says Rav Chisda and Rabbah were able to pray for rain. However, that revealed that G-D would grant requests for specific interventions. A righteous person asks for rain then he will receive rain. However, Rava asked for more than just a singular action, Rava asked for wisdom and wealth. Wisdom and wealth are not things that just pop into existence in one instance and stay, they are things that can come and go. It is only through G-D's constant intervention that a person who receives money will be able to retain that money. The same principle goes for wisdom. In essence, there is hashgacha pratis for holy and righteous people.
This idea is also seen in another part of the Gemara (Shabbos 156b) where it points out cases where righteous individuals are able to overcome their "fate" because of their righteousness, not even entreating G-D. The two stories are:
"From Samuel too [we learn that] Israel is immune from planetary influence. For Samuel and Ablat were sitting, while certain people were going to a lake. Said Ablat to Samuel: 'That man is going but will not return, [for] a snake will bite him and he will die.' 'If he is an Israelite,' replied Samuel. 'he will go and return.' While they were sitting he went and returned. [Thereupon] Ablat arose and threw off his [the man's] knapsack, [and] found a snake therein cut up and lying in two pieces — Said Samuel to him, 'What did you do?' 'Every day we pooled our bread and ate it; but to-day one of us had no bread, and he was ashamed. Said I to them, "I will go and collect [the bread]". When I came to him, I pretended to take [bread] from him, so that he should not be ashamed.' 'You have done a good deed,' said he to him. Then Samuel went out and lectured: But charity delivereth from death; and [this does not mean] from an unnatural death, but from death itself.These stories point out the ability for one to overcome their "fortune" if they are righteous. In Shmuel's case the man was saved through his act of charity and in Rabbi Akiva's daughter's case there is a similar idea.
From R. Akiba too [we learn that] Israel is free from planetary influence. For R. Akiba had a daughter. Now, astrologers told him, On the day she enters the bridal chamber a snake will bite her and she will die. He was very worried about this. On that day [of her marriage] she took a brooch [and] stuck it into the wall and by chance it penetrated [sank] into the eye of a serpent. The following morning, when she took it out, the snake came trailing after it. 'What did you do?' her father asked her. 'A poor man came to our door in the evening.' she replied, 'and everybody was busy at the banquet, and there was none to attend to him. So I took the portion which was given to me and gave it to him. 'You have done a good deed,' said he to her. Thereupon R. Akiba went out and lectured: 'But charity delivereth from death': and not [merely] from an unnatural death, but from death itself.
In the end of the day it seems like the Gemara is telling us how G-D runs the world. It tells us that the world runs through nature (planetary influence here). This is why bad things happen to good people, like by Rabbah being poor and dying early. It would appear to be that he did not ask for divine intervention and that is why he lived in poverty and the like However, Israel has the ability to change these natural occurrences, through doing mitzvos and connecting to G-D.
For a related post as to how G-D might interact with the world see here: http://markset565.blogspot.com/2011/02/how-does-g-d-work-in-this-world.html
Friday, September 18, 2009
Praying To G-D and Shana Tova To All
I hope everyone has a meaningful and useful Rosh Hashana. All too often we just pray without real meaning behind our words. If there is a day to actually contemplate and understand what you are saying, it is Rosh Hashana and Yom Kippur. All too often we let these days just glide by and do not utilize them in the proper way. When a person is wrapped up in the world around them, be it in business, a profession, or even school they often forget about the important things in life. I, for one, feel like this years Rosh Hashana and Yom Kippur will be hard to make meaningful because my concentration will be elsewhere, worrying about tests. Hopefully, I and everyone else will be able to overcome our worldly worries, if even for a moment, and be able to really connect to G-D. Not just connect to Him, but have a real meaningful experience. I want to be able to feel, emotionally, G-D as my king. It is so difficult, especially this day and age to really envision G-D and connect to Him.
In the time of the giving of the Torah man was flooded with spirituality, so much so that Idol worship was a problem. This day and age, we have the exact opposite problem, no one believes in anything they can not see or feel. I think that living in this era presents a very real problem for prayer. If I can not imagine G-D in my head, then how can I connect to Him, how can I make Him relatable to me? I think this is a very big challenge.
I am always jealous of people that I see praying with so much intent and heart. I don't understand how they can make it as if G-D is truly in front of them. Maybe they are all trying, but not really succeeding, or perhaps they are succeeding. When I was in Shaalvim, I used to try my hardest to imagine G-D right in front of me and connect to Him spiritually. I was really into the Maharal, Ramchal, Zohar and I read all types of Chassidus. In the end of the day, these books did not help me relate to G-D. I think the Maharal helped me to understand Judaism better, but nothing helped me with my relationship to G-D. However, more recently I got into the Ralbag and Rambam, I think that these great Talmidei Chachamim have helped me relate to G-D on a level that I was never able to reach before. When I am davening now, I try to realize that I can't imagine G-D, it is impossible because, according to the Rambam, G-D is indescribable. This has really helped me, because now I focus on myself when I pray. I try to think about my place in this world. Also, I think about the beauty of the world and how amazing the creator of the world and Universe must be. That is how I relate to G-D now and I think it is more meaningful, to me.
I believe that the reason I am on this world is to live my life according to the Torah. G-D put us on the Earth to live our lives, but those lives must be according to certain rules and customs. With this in mind, I pray to G-D to help me make the decisions that are best for me and will help me live a prosperous life. So with this view, that G-D wants me to live a life in the physical world (having a family, helping others and therefore getting a job to support my family and to make me able to help others), I pray. My prayers are focused towards G-D in the sense of realizing my place in this world and I ask for assistance in leading a moral and meaningful existence. I hope I, and everyone else, will be able to relate to G-D through the most meaningful way possible and that we can ignore our earthly duties for a moment and focus on our connection to G-D.
In the time of the giving of the Torah man was flooded with spirituality, so much so that Idol worship was a problem. This day and age, we have the exact opposite problem, no one believes in anything they can not see or feel. I think that living in this era presents a very real problem for prayer. If I can not imagine G-D in my head, then how can I connect to Him, how can I make Him relatable to me? I think this is a very big challenge.
I am always jealous of people that I see praying with so much intent and heart. I don't understand how they can make it as if G-D is truly in front of them. Maybe they are all trying, but not really succeeding, or perhaps they are succeeding. When I was in Shaalvim, I used to try my hardest to imagine G-D right in front of me and connect to Him spiritually. I was really into the Maharal, Ramchal, Zohar and I read all types of Chassidus. In the end of the day, these books did not help me relate to G-D. I think the Maharal helped me to understand Judaism better, but nothing helped me with my relationship to G-D. However, more recently I got into the Ralbag and Rambam, I think that these great Talmidei Chachamim have helped me relate to G-D on a level that I was never able to reach before. When I am davening now, I try to realize that I can't imagine G-D, it is impossible because, according to the Rambam, G-D is indescribable. This has really helped me, because now I focus on myself when I pray. I try to think about my place in this world. Also, I think about the beauty of the world and how amazing the creator of the world and Universe must be. That is how I relate to G-D now and I think it is more meaningful, to me.
I believe that the reason I am on this world is to live my life according to the Torah. G-D put us on the Earth to live our lives, but those lives must be according to certain rules and customs. With this in mind, I pray to G-D to help me make the decisions that are best for me and will help me live a prosperous life. So with this view, that G-D wants me to live a life in the physical world (having a family, helping others and therefore getting a job to support my family and to make me able to help others), I pray. My prayers are focused towards G-D in the sense of realizing my place in this world and I ask for assistance in leading a moral and meaningful existence. I hope I, and everyone else, will be able to relate to G-D through the most meaningful way possible and that we can ignore our earthly duties for a moment and focus on our connection to G-D.
Wednesday, June 3, 2009
Vilna Goan (Gra) On Mishlei- How to Believe In G-D
The Gra says something very interesting on the pasuk in Mishlei (3:5) that says, "Trust in Hashem with all your heart and do not rely upon your own understanding." This pasuk seems to be telling us that a Jew should just believe in G-D without any reservations. Does this mean that we should not use our brains to figure out our own path to trust in G-D? Does there really need to be uniformity and zombie like devotion?
The Gra says that the idea behind the beginning of the pasuk is that we, as jews, need to create a complete devotion to G-D and not just a partial devotion. This is clear in my mind because if you don't have a complete devotion to G-D then how can you truly believe? Wouldn't it be hard to believe in a G-D that you only partially trust?
The latter part of the pasuk, the part that says do not trust your own understanding is the problematic part. The Gra says that a person should not say that they believe in G-D through their own knowledge and wisdom. One can not believe in G-D through their own knowledge, but rather they must believe through their heart.
Fortunately, one of the students of the Gra wrote a commentary on this and explains his teacher. The student says that it is obvious that one must use his own mind to come to a belief and trust in G-D. What the Gra is saying is that one must not only rely on his knowledge, there is a heart, or emotional, aspect that must be involved.
A person can not just be a cold and logically driven servant of G-D, otherwise he will miss out on the beauty of believing and trusting in G-D. It is similar to a parent's relationship to their child. If the child has a cold and unemotional relationship with their parent then there can never be a close relationship. This is true by the Jewish people and G-D as well. Jewish people need to put their emotions as well as logic into their religion otherwise they will not be able to fully connect to G-D and trust Him with full hearts.
The Gra says that the idea behind the beginning of the pasuk is that we, as jews, need to create a complete devotion to G-D and not just a partial devotion. This is clear in my mind because if you don't have a complete devotion to G-D then how can you truly believe? Wouldn't it be hard to believe in a G-D that you only partially trust?
The latter part of the pasuk, the part that says do not trust your own understanding is the problematic part. The Gra says that a person should not say that they believe in G-D through their own knowledge and wisdom. One can not believe in G-D through their own knowledge, but rather they must believe through their heart.
Fortunately, one of the students of the Gra wrote a commentary on this and explains his teacher. The student says that it is obvious that one must use his own mind to come to a belief and trust in G-D. What the Gra is saying is that one must not only rely on his knowledge, there is a heart, or emotional, aspect that must be involved.
A person can not just be a cold and logically driven servant of G-D, otherwise he will miss out on the beauty of believing and trusting in G-D. It is similar to a parent's relationship to their child. If the child has a cold and unemotional relationship with their parent then there can never be a close relationship. This is true by the Jewish people and G-D as well. Jewish people need to put their emotions as well as logic into their religion otherwise they will not be able to fully connect to G-D and trust Him with full hearts.
Sunday, May 17, 2009
Rambam- All Things Under the Heavens- Yisodei Hatorah perek 4 halacha 1
In this section of the Rambam, he discusses the makeup of all things on Earth. He says,
ארבעה גופים הללו שהם אש ורוח ומים וארץ הם יסודות כל הנבראים למטה מן הרקיע. וכל שיהיה מאדם ומבהמה ועוף ורמש ודג וצמח ומתכת ואבנים טובות ומרגליות ושאר אבני בנין והרים וגושי עפר הכל גולמן מחובר מארבעה יסודות הללו. נמצאו כל הגופים שלמטה מן הרקיע חוץ מארבעה יסודות האלו מחוברים מגולם וצורה. וגולם שלהם מחובר מארבעה יסודות האלו. אבל כל אחד מארבעה היסודות אינו מחובר אלא מגולם וצורה בלבד:
"These four elements- fire, wind, water and earth - are the foundations of all the creations under the heavens. All things like Man, animals, birds, bugs, fish, plants, metals, precious stones, pearls, building materials, mountains, clods of earth, everything physical, is bound from these four elements. It is found that all bodies under the heavens, except for these four elements, consist of a combined form and shape and their shape consists of the four elements, but each of the four elements consists of just a combined shape and form."
In The Guide for the Perplexed (Section 1 Chapter 58) the Rambam uses the idea of the four elements to describe an understanding of G-D. He says,
"I would observe that, -- as has already been shown -God's existence is absolute, that it includes no composition, as will be proved, and that we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute: for He does not possess existence in addition to His essence: it therefore cannot
be said that the one may be described as an attribute [of the other]; much less has He [in addition to His existence] a compound essence, consisting of two constituent elements to which the attribute could refer: still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes, however, are those which are necessary to direct the mind to the truths which we must believe concerning God; for, on the one hand, they do not imply any plurality, and, on the other, they convey to man the highest possible knowledge of God; e.g., it has been established by proof that some being must exist besides those things which can be perceived by the senses, or apprehended by the mind; when we say of this being, that it exists, we mean that its non-existence is impossible. We then perceive that such a being is not, for instance, like the four elements, which are inanimate, and we therefore say that it is living, expressing thereby that it is not dead."
The four elements can be contrasted to G-D in the sense that G-D can be understood when compared to the four elements. These four elements make up all physical beings and the only way that we, according to the Rambam, can understand G-D is through what He is not. With this in mind, an understanding of all physical material is essential if we are to truly understand G-D.
ארבעה גופים הללו שהם אש ורוח ומים וארץ הם יסודות כל הנבראים למטה מן הרקיע. וכל שיהיה מאדם ומבהמה ועוף ורמש ודג וצמח ומתכת ואבנים טובות ומרגליות ושאר אבני בנין והרים וגושי עפר הכל גולמן מחובר מארבעה יסודות הללו. נמצאו כל הגופים שלמטה מן הרקיע חוץ מארבעה יסודות האלו מחוברים מגולם וצורה. וגולם שלהם מחובר מארבעה יסודות האלו. אבל כל אחד מארבעה היסודות אינו מחובר אלא מגולם וצורה בלבד:
"These four elements- fire, wind, water and earth - are the foundations of all the creations under the heavens. All things like Man, animals, birds, bugs, fish, plants, metals, precious stones, pearls, building materials, mountains, clods of earth, everything physical, is bound from these four elements. It is found that all bodies under the heavens, except for these four elements, consist of a combined form and shape and their shape consists of the four elements, but each of the four elements consists of just a combined shape and form."
In The Guide for the Perplexed (Section 1 Chapter 58) the Rambam uses the idea of the four elements to describe an understanding of G-D. He says,
"I would observe that, -- as has already been shown -God's existence is absolute, that it includes no composition, as will be proved, and that we comprehend only the fact that He exists, not His essence. Consequently it is a false assumption to hold that He has any positive attribute: for He does not possess existence in addition to His essence: it therefore cannot
be said that the one may be described as an attribute [of the other]; much less has He [in addition to His existence] a compound essence, consisting of two constituent elements to which the attribute could refer: still less has He accidents, which could be described by an attribute. Hence it is clear that He has no positive attribute whatever. The negative attributes, however, are those which are necessary to direct the mind to the truths which we must believe concerning God; for, on the one hand, they do not imply any plurality, and, on the other, they convey to man the highest possible knowledge of God; e.g., it has been established by proof that some being must exist besides those things which can be perceived by the senses, or apprehended by the mind; when we say of this being, that it exists, we mean that its non-existence is impossible. We then perceive that such a being is not, for instance, like the four elements, which are inanimate, and we therefore say that it is living, expressing thereby that it is not dead."
The four elements can be contrasted to G-D in the sense that G-D can be understood when compared to the four elements. These four elements make up all physical beings and the only way that we, according to the Rambam, can understand G-D is through what He is not. With this in mind, an understanding of all physical material is essential if we are to truly understand G-D.
Sunday, May 10, 2009
Rambam-Characteristics of the Four Elements- Yisodei Hatorah perek 3 halacha 11
The Rambam discusses the four elements and how they relate to the rest of the world. He says,
ארבעה גופות האלו אינם בעלי נפש ואינם יודעים ולא מכירים אלא כגופים מתים. ויש לכל אחד ואחד מהם מנהג שאינו יודעו ולא משיגו ואינו יכול לשנותו. וזה שאמר דוד הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור. וביאור ענין הדברים הללוהו בני אדם מגבורותיו שתראו באש ובברד ובשאר ברואים שתראו למטה מן הרקיע שגבורתם תמיד ניכרת לקטן ולגדול:
"These four elements do not posses souls, knowledge, and they do not recognize (G-D), rather they are like dead bodies. Each one of them has a nature that it does not know or understand and it can not change its (nature). This that David said, 'The monsters praise G-D from the earth along with all the deeps: fire, hail, snow and smoke.' The subject of this praise is that man should give G-D praise through seeing G-D's strength in the fire, hail, etc that man can see these things that are below the heavens and their strength is always recognizable from the smallest to the greatest."
This Rambam does two things. First, it allows for a segway into the next perek where the Rambam delves into the four elements on a much deeper level. Secondly, the Rambam introduces us to the idea that man should look at nature around him and use that as a doorway to seeing the greatness of G-D. These elements that we are able to comprehend, namely the four elements that make up the world, allow man to be enthralled with the grandeur of G-D. The intricate details of how these four elements interact and co-exist reveal how great of a master planner G-D is. Also, the power of these four elements is astounding. The elements are the most readily available for man to see and that is why they are so useful for our goal of connecting to G-D.
ארבעה גופות האלו אינם בעלי נפש ואינם יודעים ולא מכירים אלא כגופים מתים. ויש לכל אחד ואחד מהם מנהג שאינו יודעו ולא משיגו ואינו יכול לשנותו. וזה שאמר דוד הללו את ה' מן הארץ תנינים וכל תהומות אש וברד שלג וקיטור. וביאור ענין הדברים הללוהו בני אדם מגבורותיו שתראו באש ובברד ובשאר ברואים שתראו למטה מן הרקיע שגבורתם תמיד ניכרת לקטן ולגדול:
"These four elements do not posses souls, knowledge, and they do not recognize (G-D), rather they are like dead bodies. Each one of them has a nature that it does not know or understand and it can not change its (nature). This that David said, 'The monsters praise G-D from the earth along with all the deeps: fire, hail, snow and smoke.' The subject of this praise is that man should give G-D praise through seeing G-D's strength in the fire, hail, etc that man can see these things that are below the heavens and their strength is always recognizable from the smallest to the greatest."
This Rambam does two things. First, it allows for a segway into the next perek where the Rambam delves into the four elements on a much deeper level. Secondly, the Rambam introduces us to the idea that man should look at nature around him and use that as a doorway to seeing the greatness of G-D. These elements that we are able to comprehend, namely the four elements that make up the world, allow man to be enthralled with the grandeur of G-D. The intricate details of how these four elements interact and co-exist reveal how great of a master planner G-D is. Also, the power of these four elements is astounding. The elements are the most readily available for man to see and that is why they are so useful for our goal of connecting to G-D.
Thursday, May 7, 2009
Ramban- What The Torah Can Do For You- Toras Hashem Temima perek 1 siman 2
The Ramban continues his explanation of the greatness of the Torah. He explains,
"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"
The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.
However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?
Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.
Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.
Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.
A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.
A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.
A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.
A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.
"We learned in a braisa that Chizkiya bar Chiya said, The words of the Torah are like a crown on a head, a necklace on the neck, a soothing remedy to the heart, a salve for the eye, a compress for a wound, a root-drink for the stomach and it is a cure to the body. It is a crown for the head as it says in Mishlei (1:9) 'It is an ornament of grace for the head.' It is a necklace for the neck like it says in Mishlei (same source) 'It is a necklace for your neck.' It is a soothing remedy to the heart as it says in Tehilim (19:9) 'It gladdens the heart.' It is a salve for the eye as it says in tehilim (same source) 'It lightens up the eyes.' It is a compress for a wound as it says in Mishlei (3:8) 'It is a cure for your navel.' It is a root-drink for the stomach as it says in Mishlei (same source) 'It is marrow for your bones.' It is a general cure for the body as it says in Mishlei (4:22) 'And to all his flesh it is a cure.'"
The Ramban is bringing sources from the words of King David and King Solomon. Why? I think that it could be that since David and Solomon are two people that were well versed in the Torah and they were Kings, we can rely on what they say about the Torah to be true. Also, if someone is constantly being tested and, therefore, needs more guidance than everyone else, that person's advice should be heeded. This is especially true by David and Solomon since we see how successful they were and how righteous they were. If we hope to be even 1/100th as great as them we should listen to what they have to say about the Torah and how it guided them along the right path.
However, why would the Ramban choose this braisa to teach us the importance of the Torah? What are these references teaching us about the greatness of the Torah?
Crown on a head- the pasuk quoted was "It is an ornament of grace for your head." This could be referring to the development of the mind. The Torah is something that helps exercise the mind and hone it in such a way that it greatly benefits. This can be seen from the extensive works that have been made from the Torah like the Mishna, Gemorah, Midrashim and so on.
Necklace- the pasuk quoted was "A Necklace on your neck." This could refer to the idea that you can be proud of your Torah knowledge. A person that is rich with Torah knowledge is confident and happy. They feel confident in their connection to G-D. This is similar to someone who is wearing a nice piece of jewelry around their neck, they feel confident and proud of what is on their neck.
Soothing remedy to the heart- the pasuk quoted is "It gladdens the heart." The heart refers to emotions. The idea here seems to be that someone is cured of a problem when their heart is gladdened. The Torah is something that brings a person happiness. This is because a person who learns the Torah and believes in it feels a sense of purpose and completeness. The Torah teaches man that he is not the ultimate end, but rather there is something other than himself. This gladdens man since to think this is a world of pointlessness is depressing.
A salve for the eye- the pasuk for this is "It lightens up the eyes." Lightening up the eyes seems to refer to opening a persons knowledge up. The Torah allows a person to view the world around him in a different way. One is able to notcie all of the miracles and intricacies that are involved in the every day actions of nature. The Torah allows one to take in that knowledge and realize it is from a higher being.
A compress for a wound- The pasuk for this is "It is a cure for your navel." The pasuk tells us that this cure for a wound refers to an integral wound that is cured. The navel refers to the part of a person that is nourished while in the mother's womb. When a person comes into this world they are severed from their original nourishing source. The only way to reestablish a nourishing relationship is through the Torah. The nourishment of the Torah's knowledge can help a person sustain themselves. The main part of a person is the idea of belief and the Torah gives a person direction of this belief. However, one can believe in many things, so it is important to direct these beliefs in the proper direction.
A root-drink for the stomach- The pasuk for this is "It is marrow for your bones." The marrow for your bones, or the root-drink are things that help fix the inside of your body. The root-drink is something that cures a disease like gonorrhea and the marrow is what produces your bodies defences. This correlates to Torah, because Torah helps one protect their mind and body from detrimental things. Like pointed out before, a person needs to believe in something and that can either be pointless and harmful things or meaningful and helpful things.
A general cure for the body- The pasuk for this is "And to all his flesh it is a cure." This is an overview of everything that was stated previously. Also, this is coming to teach you the all encompassing nature of the Torah. Everything is found in the Torah, all the answers and all knowledge. If one were to search for things in the Torah, they will find the answer. An answer might be to learn science or math, but all proper direction is found in the Torah.
Friday, April 24, 2009
Rambam- Zodiac's (constellations) Appearance Explained- Yisodei Hatorah perek 3 halacha 7
For some reason the Rambam finds it crucial to explain astronomy. Therefore, he continues his discussion of the constellations. He says,
גלגל התשיעי עצמו אין בו לא חלוקה ולא צורה מכל הצורות האלו ולא כוכב. אלא בחיבור הכוכבים שבגלגל השמיני הוא שיראה בכוכבים גדולים שבו תבנית הצורות האלו או קרוב מהן. ואלו השנים עשר צורות לא היו מכוונות כנגד אותן החלקים אלא בזמן המבול שאז העלו להן שמות אלו. אבל בזמן הזה כבר סבבו מעט, לפי שכל הכוכבים שבגלגל שמיני כולם סובבים כמו השמש והירח אלא שהן סובבין בכבידות. וחלק שיתהלך השמש והירח כנגדו ביום אחד ילך כנגדו כל כוכב מהן בקירוב משבעים שנה:
"The ninth Sphere itself has nothing in it, no divisions, no forms like these forms [we mentioned] and no stars. However, it does have a connection to the stars that are in the eighth Sphere. It is because of this connection that it appears to have big stars that shape these forms [of the Zodiac] or the forms close to them. These twelve forms [of the Zodiac] (in the eighth Sphere) have not been in correlation to the twelve divisions (that are in the ninth Sphere) since the days of the Great Flood since that is when they were given their names. Nowadays, the (eighth) Sphere has turned a little (and is therefore out of sync with the ninth Sphere and its original designations). The reason for this is because the stars that are in the eighth Sphere are all rotating around like the Sun or the Moon, only they rotate slower. (To compare the two) the amount of the sky that the Sun covers in one day, these other stars it takes 70 years."
The Peirush (unknown commentary) explains that the reason the Rambam feels the need to tell us that the ninth and eighth Spheres are out of sync is because the original astronomers thought that even the eighth Sphere does not rotate. However, by the time of the Rambam all astronomers had found out that really the stars do rotate and have shifted their position in the sky from the previous years, albeit slowly.
The eighth and ninth Spheres are things that are so far away and difficult to understand. The reason that the Rambam devotes so much time to figuring out the constellations and telling us all the science that he knows is clear. The Rambam is telling us that science must be understood in order to connect to G-D. One can not truly appreciate the creator of something if they do not understand the intricacies and difficulties involved with those objects. A man who knows how to make a watch can appreciate the difficulties involved with making that watch. Also, a fellow doctor can understand how hard medical school is, whereas a lay person might not appreciate the difficulty and self sacrifice that is involved.
This is why I think the Rambam takes such great care to delve into these seemingly meaningless ideas. I mean, why should we care how the outer most Spheres work? Will we ever come in contact with them? Will they ever effect us? It must be that we are on a mission to understand everything in this world in order that we can have a greater appreciation for G-D.
Just as a side point, I think this teaches us a very valuable lesson about appreciating anyone, especially our parents. A person never really appreciates all that their parents do for them until they themselves become parents. Only once a person is put into the shoes of their parents do they realize the difficulties that parenting involves. This, of course, is true by most things.
גלגל התשיעי עצמו אין בו לא חלוקה ולא צורה מכל הצורות האלו ולא כוכב. אלא בחיבור הכוכבים שבגלגל השמיני הוא שיראה בכוכבים גדולים שבו תבנית הצורות האלו או קרוב מהן. ואלו השנים עשר צורות לא היו מכוונות כנגד אותן החלקים אלא בזמן המבול שאז העלו להן שמות אלו. אבל בזמן הזה כבר סבבו מעט, לפי שכל הכוכבים שבגלגל שמיני כולם סובבים כמו השמש והירח אלא שהן סובבין בכבידות. וחלק שיתהלך השמש והירח כנגדו ביום אחד ילך כנגדו כל כוכב מהן בקירוב משבעים שנה:
"The ninth Sphere itself has nothing in it, no divisions, no forms like these forms [we mentioned] and no stars. However, it does have a connection to the stars that are in the eighth Sphere. It is because of this connection that it appears to have big stars that shape these forms [of the Zodiac] or the forms close to them. These twelve forms [of the Zodiac] (in the eighth Sphere) have not been in correlation to the twelve divisions (that are in the ninth Sphere) since the days of the Great Flood since that is when they were given their names. Nowadays, the (eighth) Sphere has turned a little (and is therefore out of sync with the ninth Sphere and its original designations). The reason for this is because the stars that are in the eighth Sphere are all rotating around like the Sun or the Moon, only they rotate slower. (To compare the two) the amount of the sky that the Sun covers in one day, these other stars it takes 70 years."
The Peirush (unknown commentary) explains that the reason the Rambam feels the need to tell us that the ninth and eighth Spheres are out of sync is because the original astronomers thought that even the eighth Sphere does not rotate. However, by the time of the Rambam all astronomers had found out that really the stars do rotate and have shifted their position in the sky from the previous years, albeit slowly.
The eighth and ninth Spheres are things that are so far away and difficult to understand. The reason that the Rambam devotes so much time to figuring out the constellations and telling us all the science that he knows is clear. The Rambam is telling us that science must be understood in order to connect to G-D. One can not truly appreciate the creator of something if they do not understand the intricacies and difficulties involved with those objects. A man who knows how to make a watch can appreciate the difficulties involved with making that watch. Also, a fellow doctor can understand how hard medical school is, whereas a lay person might not appreciate the difficulty and self sacrifice that is involved.
This is why I think the Rambam takes such great care to delve into these seemingly meaningless ideas. I mean, why should we care how the outer most Spheres work? Will we ever come in contact with them? Will they ever effect us? It must be that we are on a mission to understand everything in this world in order that we can have a greater appreciation for G-D.
Just as a side point, I think this teaches us a very valuable lesson about appreciating anyone, especially our parents. A person never really appreciates all that their parents do for them until they themselves become parents. Only once a person is put into the shoes of their parents do they realize the difficulties that parenting involves. This, of course, is true by most things.
Sunday, March 29, 2009
Rambam- How G-D's Knowledge and Existence Can Relate to Man- Yisodei Hatorah Perek 2 Halacha 10
How does G-D think? How does G-D exist? These are some of the questions that are dealt with in the Rambam. He says,
הקב"ה מכיר אמתו ויודע אותה כמו שהיא. ואינו יודע בדעה שהיא חוץ ממנו כמו שאנו יודעין. שאין אנו ודעתנו אחד אבל הבורא יתברך הוא ודעתו וחייו אחד מכל צד ומכל פינה ובכל דרך ייחוד. שאלמלי היה חי בחיים ויודע בדעה חוץ ממנו היו שם אלוהות הרבה הוא וחייו ודעתו, ואין הדבר כן אלא אחד מכל צד ומכל פינה ובכל דרך ייחוד. נמצאת אתה אומר הוא היודע והוא הידוע והוא הדעה עצמה הכל אחד. ודבר זה אין כח בפה לאומרו ולא באוזן לשמעו ולא בלב האדם להכירו על בוריו. ולפיכך אומר חֵי פרעה וחֵי נפשך ואין אומר חֵי ה' אלא חַי ה'. שאין הבורא וחייו שנים כמו חיי הגופים החיים או כחיי המלאכים. לפיכך אינו מכיר הברואים ויודעם מחמת הברואים כמו שאנו יודעין אותם אלא מחמת עצמו ידעם. לפיכך מפני שהוא יודע עצמו יודע הכל שהכל נסמך לו בהוייתו:
"G-D recognizes His truth and He knows it in the way it truly exists. He does not know His truth through an outside knowledge like we know, because we and our minds are separate, rather the Creator, He, His knowledge and His life are all one from every angle. If G-D would live a life [like us], or know things through having a knowledge [like us] then there would be many gods being Him, His life and His knowledge. This is not so, rather G-D is singular from every side, angle and in every aspect.
It is said about G-D that He knows, is known and knows Himself all at once. However, this idea can not be related through the force (words) of the mouth, it can not be heard (related) to the ears, nor is it within a man's heart to recognize [the truth] of his Creator. Therefore, we say 'by the life of Pharoh' and 'by the life of your soul,' but by G-D we do not say 'by the life of G-D,' rather we say 'As G-D lives.' [This is because] the Creator and His life are not separate things like the life of a physical body or the life of an angel. Therefore, [G-D] does not recognize and know the creations because of how they are like we understand them, rather He [recognizes and knows them] because He knows Himself. Therefore, because He knows Himself He knows everything, because everything relies on His existence."
It is interesting to point out that the Ralbag, in his book The Wars of the Lord, argues on the Rambam's understanding here. The Ralbag, Aristotle and the Rambam all disagree on how G-D relates to the world. This all stems from the problem they all face, how does a G-D that is perfect and singular relate to a world that is imperfect and many? Hopefully, I will be able to discuss the Ralbag and Aristotle in a later post, but right now I want to focus on the Rambam.
The Rambam's underlying theme here is that G-D can not understand man (or the rest of the physical world for that matter) in the same manner that man understands man. He points out that if G-D did understand man in the same manner that man understands man, then it would have to be that G-D is not a singular being that is unchanging, but rather pluralistic and changes like man. As stated in the third section of the Rambam's The Guide for The Perplexed (Section 3 Chapter 16), "knowledge of individual beings, that are subject to change, necessitates some change in him who possesses it, because this knowledge itself changes constantly." Therefore, it is incumbent upon the Rambam to explain how it is that G-D can have knowledge and a relation to man while still maintaining His singularity and unchanging stature.
Ingeniously, as the Rambam always is, he comes up with a solution. He explains that G-D's knowledge and existence is completely different than our knowledge and existence. G-D is a being that has a knowledge, a life and an existence that is all one and unchanging. Once this idea is apparent then we can explain how this singular being can relate to a multitude. G-D's knowledge of Himself, His own existence and His life allows Him to relate and know of all other existences. How? Because His existence causes all other existences. All other existences are contingent upon His existence and His relation to them. Therefore, G-D's knowledge and understanding of all things is not as we perceive it, rather it is channeled through G-D and therefore does not directly relate to the pluralistic existences that change. This is how the Rambam solves His problem of 'How can a singular being relate to the pluralistic world that continuously changes,' He understands Himself, the unchanging being, and through that knowledge understands the pluralistic and changing existences.
הקב"ה מכיר אמתו ויודע אותה כמו שהיא. ואינו יודע בדעה שהיא חוץ ממנו כמו שאנו יודעין. שאין אנו ודעתנו אחד אבל הבורא יתברך הוא ודעתו וחייו אחד מכל צד ומכל פינה ובכל דרך ייחוד. שאלמלי היה חי בחיים ויודע בדעה חוץ ממנו היו שם אלוהות הרבה הוא וחייו ודעתו, ואין הדבר כן אלא אחד מכל צד ומכל פינה ובכל דרך ייחוד. נמצאת אתה אומר הוא היודע והוא הידוע והוא הדעה עצמה הכל אחד. ודבר זה אין כח בפה לאומרו ולא באוזן לשמעו ולא בלב האדם להכירו על בוריו. ולפיכך אומר חֵי פרעה וחֵי נפשך ואין אומר חֵי ה' אלא חַי ה'. שאין הבורא וחייו שנים כמו חיי הגופים החיים או כחיי המלאכים. לפיכך אינו מכיר הברואים ויודעם מחמת הברואים כמו שאנו יודעין אותם אלא מחמת עצמו ידעם. לפיכך מפני שהוא יודע עצמו יודע הכל שהכל נסמך לו בהוייתו:
"G-D recognizes His truth and He knows it in the way it truly exists. He does not know His truth through an outside knowledge like we know, because we and our minds are separate, rather the Creator, He, His knowledge and His life are all one from every angle. If G-D would live a life [like us], or know things through having a knowledge [like us] then there would be many gods being Him, His life and His knowledge. This is not so, rather G-D is singular from every side, angle and in every aspect.
It is said about G-D that He knows, is known and knows Himself all at once. However, this idea can not be related through the force (words) of the mouth, it can not be heard (related) to the ears, nor is it within a man's heart to recognize [the truth] of his Creator. Therefore, we say 'by the life of Pharoh' and 'by the life of your soul,' but by G-D we do not say 'by the life of G-D,' rather we say 'As G-D lives.' [This is because] the Creator and His life are not separate things like the life of a physical body or the life of an angel. Therefore, [G-D] does not recognize and know the creations because of how they are like we understand them, rather He [recognizes and knows them] because He knows Himself. Therefore, because He knows Himself He knows everything, because everything relies on His existence."
It is interesting to point out that the Ralbag, in his book The Wars of the Lord, argues on the Rambam's understanding here. The Ralbag, Aristotle and the Rambam all disagree on how G-D relates to the world. This all stems from the problem they all face, how does a G-D that is perfect and singular relate to a world that is imperfect and many? Hopefully, I will be able to discuss the Ralbag and Aristotle in a later post, but right now I want to focus on the Rambam.
The Rambam's underlying theme here is that G-D can not understand man (or the rest of the physical world for that matter) in the same manner that man understands man. He points out that if G-D did understand man in the same manner that man understands man, then it would have to be that G-D is not a singular being that is unchanging, but rather pluralistic and changes like man. As stated in the third section of the Rambam's The Guide for The Perplexed (Section 3 Chapter 16), "knowledge of individual beings, that are subject to change, necessitates some change in him who possesses it, because this knowledge itself changes constantly." Therefore, it is incumbent upon the Rambam to explain how it is that G-D can have knowledge and a relation to man while still maintaining His singularity and unchanging stature.
Ingeniously, as the Rambam always is, he comes up with a solution. He explains that G-D's knowledge and existence is completely different than our knowledge and existence. G-D is a being that has a knowledge, a life and an existence that is all one and unchanging. Once this idea is apparent then we can explain how this singular being can relate to a multitude. G-D's knowledge of Himself, His own existence and His life allows Him to relate and know of all other existences. How? Because His existence causes all other existences. All other existences are contingent upon His existence and His relation to them. Therefore, G-D's knowledge and understanding of all things is not as we perceive it, rather it is channeled through G-D and therefore does not directly relate to the pluralistic existences that change. This is how the Rambam solves His problem of 'How can a singular being relate to the pluralistic world that continuously changes,' He understands Himself, the unchanging being, and through that knowledge understands the pluralistic and changing existences.
Wednesday, March 25, 2009
Rambam- What G-D's Perception of Himself Means- Yisodei Hatorah perek 2 halacha 9
The Rambam discusses what the basic requirements are for the world to exist. Also, he points out what aspects of G-D relate to the world and perpetuate its existence. He says,
כל הנמצאים חוץ מן הבורא מצורה הראשונה עד יתוש קטן שיהיה בטבור הארץ הכל מכח אמתתו נמצאו. ולפי שהוא יודע עצמו ומכיר גדולתו ותפארתו ואמתתו הוא יודע הכל ואין דבר נעלם ממנו:
"All of the beings, except for the creator, from the first tzura (spiritual being/purpose) to the tiny bug that is in the navel of the earth, all exist from the force of G-D's truth. Also, because He knows Himself and recognizes His greatness, His glory and His truth, He knows everything and nothing is hidden from Him."
The Rambam uses very specific language here. He points out that the greatest of all creations is the first tzura (spiritual existence/purpose) that exists closest to G-D. This is the Chayos, the angel that exists on the highest level of holiness. I believe this because as the Rambam previously stated, the Chayos are the creation that best understand G-D. The greater a beings knowledge of G-D, then the greater an existence they are considered to have. A bug, on the other hand, that is at the center of the earth, is considered to be the most physical of all beings. It has the lowest level of understanding of G-D and is, therefore, considered to be the most distant of all beings from G-D. Nevertheless, even though these beings are worlds apart, they both exist from the truth of G-D. It is impossible to understand this truth since it is His essence and, according to the Rambam, it is impossible to know the essence of G-D.
It is interesting that the Rambam uses the language that since G-D realizes His own greatness, glory and truth He therefore knows everything. What do G-D's attributes have to do with knowing everything?
I believe the Rambam is telling us that the ultimate knowledge is an understanding of G-D. Therefore, since G-D is the only one that knows Himself, He is the one that knows everything. All information in the world is just a pathway to understanding and knowing G-D. Therefore, the more knowledge of anything that one acquires, the more knowledge of G-D one posseses. The Rambam even says in his book The Guide for The Perplexed (section 3 Chapter 18), "For the action of Divine Providence is proportional to the endowment of intellect." He is telling us that the more knowledge we acquire, the closer we come to G-D.
כל הנמצאים חוץ מן הבורא מצורה הראשונה עד יתוש קטן שיהיה בטבור הארץ הכל מכח אמתתו נמצאו. ולפי שהוא יודע עצמו ומכיר גדולתו ותפארתו ואמתתו הוא יודע הכל ואין דבר נעלם ממנו:
"All of the beings, except for the creator, from the first tzura (spiritual being/purpose) to the tiny bug that is in the navel of the earth, all exist from the force of G-D's truth. Also, because He knows Himself and recognizes His greatness, His glory and His truth, He knows everything and nothing is hidden from Him."
The Rambam uses very specific language here. He points out that the greatest of all creations is the first tzura (spiritual existence/purpose) that exists closest to G-D. This is the Chayos, the angel that exists on the highest level of holiness. I believe this because as the Rambam previously stated, the Chayos are the creation that best understand G-D. The greater a beings knowledge of G-D, then the greater an existence they are considered to have. A bug, on the other hand, that is at the center of the earth, is considered to be the most physical of all beings. It has the lowest level of understanding of G-D and is, therefore, considered to be the most distant of all beings from G-D. Nevertheless, even though these beings are worlds apart, they both exist from the truth of G-D. It is impossible to understand this truth since it is His essence and, according to the Rambam, it is impossible to know the essence of G-D.
It is interesting that the Rambam uses the language that since G-D realizes His own greatness, glory and truth He therefore knows everything. What do G-D's attributes have to do with knowing everything?
I believe the Rambam is telling us that the ultimate knowledge is an understanding of G-D. Therefore, since G-D is the only one that knows Himself, He is the one that knows everything. All information in the world is just a pathway to understanding and knowing G-D. Therefore, the more knowledge of anything that one acquires, the more knowledge of G-D one posseses. The Rambam even says in his book The Guide for The Perplexed (section 3 Chapter 18), "For the action of Divine Providence is proportional to the endowment of intellect." He is telling us that the more knowledge we acquire, the closer we come to G-D.
Monday, March 23, 2009
Rambam- Angels understanding of G-D- Yisodei Hatorah perek 2 halacha 8
The Rambam discusses what the abilities of the angels are in regard to their intelligence and capabilities of comprehension of G-D.
וכל הצורות האלו חיים ומכירין את הבורא ויודעים אותו דעה גדולה עד למאד. כל צורה וצורה לפי מעלתה לא לפי גודלה. אפילו מעלה הראשונה אינה יכולה להשיג אמתת הבורא כמו שהוא אלא דעתה קצרה להשיג ולידע אבל משגת ויודעת יותר ממה שמשגת ויודעת צורה שלמטה ממנה. וכן כל מעלה ומעלה עד מעלה עשירית גם היא יודעת הבורא דעה שאין כח בני האדם המחוברים מגולם וצורה יכול להשיג ולידע כמותה. והכל אינן יודעין הבורא כמו שהוא יודע עצמו:
"All of these tzuras (angels) are alive and recognize the creator and know Him with a very great knowledge. [This is true] for every tzura (angel) according to its level [of holiness], but not according to its greatness. However, even the highest level [of the angels] is not able to apprehend the absolute truth of the creator, rather they can only attain a limited amount of knowledge [of G-D]. [Each angel] is able to attain and know more than the tzura (angel) that is below it [in holiness]. Also, every level [of angel] is able to know the creator in a way that is unattainable by man since he is made up of a physical body that is connected to a tzura (spiritual form). Nevertheless, none of these beings are able to know the creator like He knows Himself."
The Rambam is describing the different levels that exist in the knowledge of G-D. G-D is an infinite being and therefore anything that is not infinite can not apprehend His true form. However, the closer to infinity a being is, the more of G-D can be understood. This is what the Rambam is saying, since the angels that are greater in holiness are closer to this infinite being they can more readily understand Him. For example, the number Pi is an infinite number. However, what number is closer to Pi, 3.14 or 3.14159265? Obviously, it is the number with more decimal points, the more precise the number then the closer to Pi, but no matter what, it is impossible to fully map the number Pi. Correlate this to the angels and you will see that the higher an angel is the greater capacity for understanding G-D it has.
The Rambam says that an angel can better understand G-D according to its level [of holiness], but not according to its greatness. What does this mean? According to how I am explaining the Rambam I think it fits very nicely. The Rambam is saying that G-D is infinite and the only way to understand a being that is infinite is to be infinite. However, there are no beings other than G-D that are infinite, therefore, only G-D can truly understand Himself. Nevertheless, the closer a being is to G-D the better that being understands G-D. This means that a being's comprehension of G-D is based on the finiteness of their existence. For example, a human can better understand G-D than an ant because an ant's existence is more finite than a human's. Similarly, every level of angel has a different level of finiteness to their existence which, in turn, limits or increases their ability to apprehend G-D.
This is what the Rambam means by level [of holiness] and not greatness. Greatness represents importance and power of an object. In the scheme of understanding G-D these traits are meaningless for an angel since they have no physicality. However, level of holiness represents the level of finiteness of the angels and this also describes the ability of those angels to understand G-D.
וכל הצורות האלו חיים ומכירין את הבורא ויודעים אותו דעה גדולה עד למאד. כל צורה וצורה לפי מעלתה לא לפי גודלה. אפילו מעלה הראשונה אינה יכולה להשיג אמתת הבורא כמו שהוא אלא דעתה קצרה להשיג ולידע אבל משגת ויודעת יותר ממה שמשגת ויודעת צורה שלמטה ממנה. וכן כל מעלה ומעלה עד מעלה עשירית גם היא יודעת הבורא דעה שאין כח בני האדם המחוברים מגולם וצורה יכול להשיג ולידע כמותה. והכל אינן יודעין הבורא כמו שהוא יודע עצמו:
"All of these tzuras (angels) are alive and recognize the creator and know Him with a very great knowledge. [This is true] for every tzura (angel) according to its level [of holiness], but not according to its greatness. However, even the highest level [of the angels] is not able to apprehend the absolute truth of the creator, rather they can only attain a limited amount of knowledge [of G-D]. [Each angel] is able to attain and know more than the tzura (angel) that is below it [in holiness]. Also, every level [of angel] is able to know the creator in a way that is unattainable by man since he is made up of a physical body that is connected to a tzura (spiritual form). Nevertheless, none of these beings are able to know the creator like He knows Himself."
The Rambam is describing the different levels that exist in the knowledge of G-D. G-D is an infinite being and therefore anything that is not infinite can not apprehend His true form. However, the closer to infinity a being is, the more of G-D can be understood. This is what the Rambam is saying, since the angels that are greater in holiness are closer to this infinite being they can more readily understand Him. For example, the number Pi is an infinite number. However, what number is closer to Pi, 3.14 or 3.14159265? Obviously, it is the number with more decimal points, the more precise the number then the closer to Pi, but no matter what, it is impossible to fully map the number Pi. Correlate this to the angels and you will see that the higher an angel is the greater capacity for understanding G-D it has.
The Rambam says that an angel can better understand G-D according to its level [of holiness], but not according to its greatness. What does this mean? According to how I am explaining the Rambam I think it fits very nicely. The Rambam is saying that G-D is infinite and the only way to understand a being that is infinite is to be infinite. However, there are no beings other than G-D that are infinite, therefore, only G-D can truly understand Himself. Nevertheless, the closer a being is to G-D the better that being understands G-D. This means that a being's comprehension of G-D is based on the finiteness of their existence. For example, a human can better understand G-D than an ant because an ant's existence is more finite than a human's. Similarly, every level of angel has a different level of finiteness to their existence which, in turn, limits or increases their ability to apprehend G-D.
This is what the Rambam means by level [of holiness] and not greatness. Greatness represents importance and power of an object. In the scheme of understanding G-D these traits are meaningless for an angel since they have no physicality. However, level of holiness represents the level of finiteness of the angels and this also describes the ability of those angels to understand G-D.
Monday, March 16, 2009
Rambam- Higher Angels and Lower Angels- Yisodei Hatorah perek 2 halacha 6
The Rambam discussed in the previous halacha that there are different types of angels. These angels exist on different levels of holiness and closeness to G-D. However, what does this mean that one type of angel is holier than another type of angel? The Rambam explains,
זה שאמרנו למטה ממעלתו של חבירו אינה מעלת מקום. כמו אדם שיושב למעלה מחבירו. אלא כמו שאומרין בשני חכמים שאחד גדול מחבירו בחכמה שהוא למעלה ממעלתו של זה. וכמו שאומרין בעילה שהיא למעלה מן העלול:
"The statement that [some angels] are lower than the highness [of other angels] has nothing to do with placement, like a man who sits higher up than his friend. Rather, the highness we are talking about is that which is similar to two wise men and we say one is greater than the other in wisdom. Also, it is similar to the difference between the creator and the created."
The Rambam is emphasizing his main point when he says that angels are not higher than other angels based on place. Angels are not physcial, therefore, physcial space has no connection to them. However, the differences between the angels is one that has to do with their tzura (form). This is similar to the wisdom of a man, since wisdom is part of the tzura of man. A man who is wiser than his friend is considered to be greater, but that greatness has nothing to do with the physical world. Wisdom is an attribute that is connected to the tzura of a man and is not part of his physical attributes. Therefore, when describing the discrepancies between the angels, the only features that can be contrasted are the tzura of the angels.
Another aspect that the Rambam points out among the angels is that there are those angels that play the role of the creator and those that play the role of the created. This is because, as we said before, that G-D causes higher angels to create the lower angels.
This brings us to the connection between closeness to G-D and having greater wisdom. The reason that the higher angel is considered to have greater wisdom has to do with what this wisdom entails. The wisdom that makes one angel closer to G-D than the angel below him is the wisdom of understanding G-D. An angel with a greater wisdom of G-D is closer to G-D and, therefore, the angel with more wisdom is holier and able to attain a higher level since He understands G-D to a greater degree than the lower angels. This also gives the angel the ability to create lower angels, because G-D uses higher angels to create the lower angels.
זה שאמרנו למטה ממעלתו של חבירו אינה מעלת מקום. כמו אדם שיושב למעלה מחבירו. אלא כמו שאומרין בשני חכמים שאחד גדול מחבירו בחכמה שהוא למעלה ממעלתו של זה. וכמו שאומרין בעילה שהיא למעלה מן העלול:
"The statement that [some angels] are lower than the highness [of other angels] has nothing to do with placement, like a man who sits higher up than his friend. Rather, the highness we are talking about is that which is similar to two wise men and we say one is greater than the other in wisdom. Also, it is similar to the difference between the creator and the created."
The Rambam is emphasizing his main point when he says that angels are not higher than other angels based on place. Angels are not physcial, therefore, physcial space has no connection to them. However, the differences between the angels is one that has to do with their tzura (form). This is similar to the wisdom of a man, since wisdom is part of the tzura of man. A man who is wiser than his friend is considered to be greater, but that greatness has nothing to do with the physical world. Wisdom is an attribute that is connected to the tzura of a man and is not part of his physical attributes. Therefore, when describing the discrepancies between the angels, the only features that can be contrasted are the tzura of the angels.
Another aspect that the Rambam points out among the angels is that there are those angels that play the role of the creator and those that play the role of the created. This is because, as we said before, that G-D causes higher angels to create the lower angels.
This brings us to the connection between closeness to G-D and having greater wisdom. The reason that the higher angel is considered to have greater wisdom has to do with what this wisdom entails. The wisdom that makes one angel closer to G-D than the angel below him is the wisdom of understanding G-D. An angel with a greater wisdom of G-D is closer to G-D and, therefore, the angel with more wisdom is holier and able to attain a higher level since He understands G-D to a greater degree than the lower angels. This also gives the angel the ability to create lower angels, because G-D uses higher angels to create the lower angels.
Sunday, March 8, 2009
Rambam- The Three Types of Creations- Yisodei Hatorah perek 2 halacha 3
After the Rambam described how a person comes to love G-D, by understanding His creations, the Rambam continues this idea by defining all the different creations. Before discussing the different types of creations, a description of the word tzelem (shape) is in order. The Rambam describes what tzelem means in The Guide for The Perplexed (Section I Part I). He says,
"The term tzelem, on the other hand, signifies the tzura (form) of a being, that which constitutes the substance of that being, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man, the substance is that constituent which gives him human perception: and on account of this intellectual perception the term tzelem is employed in the sentence 'In the tzelem of God he created him' (Gen. i. 27). It is therefore rightly said, 'Thou despisest their tzelem' (PS. lxiii. 20): the contempt can only concern the soul, the specific tzura (form) of man, not the properties and shape of his body. I am also of opinion that the reason why this term is used for idols may be found in the circumstance that they are worshiped on account of some idea represented by them, not on account of their figure and shape."
This excerpt explains what the Rambam believes the word tzelem describes. The word tzura that the Rambam uses over here to describe the three different types of creations should be understood in a similar fashion (since it is referred to as meaning the same thing in this excerpt of the Rambam). With this in mind, it is now appropriate to discuss the three different classes of creations. The Rambam says,
כל מה שברא הקב"ה בעולמו נחלק לשלשה חלקים. מהן ברואים שהן מחוברים מגולם וצורה והם הווים ונפסדים תמיד כמו גופות האדם והבהמה והצמחים והמתכות.
"Everything that G-D created in His world can be classified into one of three groups. The [first group] consists of creations that are physical, have a form, a tzura, come into existence and deteriorate. A few examples of this kind of creation are man, animal, plants and metals."
The first creation discussed by the Rambam is the lowliest of all the beings in existence. This consists of beings that are made up of the four elements, fire, wind, water and earth. They are the most physical of all beings and most readily understandable by human beings. The most exclusive of characteristics for these beings is that they have a life cycle where they change, the circle of life. Also, in the case of metal, there is a creation and deterioration of the metal like molding and then rusting.
The Rambam continues,
ומהן ברואים שהן מחוברים מגולם וצורה אבל אינן משתנין מגוף לגוף ומצורה לצורה כמו הראשונים אלא צורתן קבועה לעולם בגולמם ואינן משתנין כמו אלו. והם הגלגלים והכוכבים שבהן. ואין גולמם כשאר גולמים ולא צורתם כשאר צורות.
"The [second class] of creations are physical with a form and tzura, but they do not have forms and tzuras that change. These creations have permanent tzuras in their forms forever, these are the stars and heavenly bodies. Their forms are not like other forms and their tzuras are not like other tzuras."
The Rambam here is describing the uniqueness of the heavenly bodies. Space and all that is in it is different than that which exists on Earth. These heavenly bodies have a special purpose and essence that can be understood, but they do not have the same type of life cycles as beings on Earth. They are forever rotating in the heavens in the same form with the same purpose, whereas a human or animal will grow and eventually die, causing their form to change.
The final creation that the Rambam discusses is the Angels. He says,
ומהן ברואים צורה בלא גולם כלל והם המלאכים. שהמלאכים אינם גוף וגויה אלא צורות נפרדות זו מזו:
"The [third class of] creations have a tzura, but no form and they are the Angels. The Angels have no physical body, rather they have a tzura that differentiates them from each other."
This creation is the most spiritualistic of all the creations. The first class of creations are very physical and base creations that, among them, only man contains a spiritualistic aspect. The rest of these base creations are readily available for man to understand. The second class consists of very complicated creations that have physicality, but are so removed from the world that they require an immense amount of knowledge to understand. The third class of creations are not physical in any manner, but can relate to man through their tzura and in this way they can be understood. Thus, through a comprehension of these three types of creations a man can attain a greater appreciation of G-D and thereby come to love G-D. The more a person comprehends, the more he comes to love and fear G-D.
"The term tzelem, on the other hand, signifies the tzura (form) of a being, that which constitutes the substance of that being, whereby the thing is what it is; the reality of a thing in so far as it is that particular being. In man, the substance is that constituent which gives him human perception: and on account of this intellectual perception the term tzelem is employed in the sentence 'In the tzelem of God he created him' (Gen. i. 27). It is therefore rightly said, 'Thou despisest their tzelem' (PS. lxiii. 20): the contempt can only concern the soul, the specific tzura (form) of man, not the properties and shape of his body. I am also of opinion that the reason why this term is used for idols may be found in the circumstance that they are worshiped on account of some idea represented by them, not on account of their figure and shape."
This excerpt explains what the Rambam believes the word tzelem describes. The word tzura that the Rambam uses over here to describe the three different types of creations should be understood in a similar fashion (since it is referred to as meaning the same thing in this excerpt of the Rambam). With this in mind, it is now appropriate to discuss the three different classes of creations. The Rambam says,
כל מה שברא הקב"ה בעולמו נחלק לשלשה חלקים. מהן ברואים שהן מחוברים מגולם וצורה והם הווים ונפסדים תמיד כמו גופות האדם והבהמה והצמחים והמתכות.
"Everything that G-D created in His world can be classified into one of three groups. The [first group] consists of creations that are physical, have a form, a tzura, come into existence and deteriorate. A few examples of this kind of creation are man, animal, plants and metals."
The first creation discussed by the Rambam is the lowliest of all the beings in existence. This consists of beings that are made up of the four elements, fire, wind, water and earth. They are the most physical of all beings and most readily understandable by human beings. The most exclusive of characteristics for these beings is that they have a life cycle where they change, the circle of life. Also, in the case of metal, there is a creation and deterioration of the metal like molding and then rusting.
The Rambam continues,
ומהן ברואים שהן מחוברים מגולם וצורה אבל אינן משתנין מגוף לגוף ומצורה לצורה כמו הראשונים אלא צורתן קבועה לעולם בגולמם ואינן משתנין כמו אלו. והם הגלגלים והכוכבים שבהן. ואין גולמם כשאר גולמים ולא צורתם כשאר צורות.
"The [second class] of creations are physical with a form and tzura, but they do not have forms and tzuras that change. These creations have permanent tzuras in their forms forever, these are the stars and heavenly bodies. Their forms are not like other forms and their tzuras are not like other tzuras."
The Rambam here is describing the uniqueness of the heavenly bodies. Space and all that is in it is different than that which exists on Earth. These heavenly bodies have a special purpose and essence that can be understood, but they do not have the same type of life cycles as beings on Earth. They are forever rotating in the heavens in the same form with the same purpose, whereas a human or animal will grow and eventually die, causing their form to change.
The final creation that the Rambam discusses is the Angels. He says,
ומהן ברואים צורה בלא גולם כלל והם המלאכים. שהמלאכים אינם גוף וגויה אלא צורות נפרדות זו מזו:
"The [third class of] creations have a tzura, but no form and they are the Angels. The Angels have no physical body, rather they have a tzura that differentiates them from each other."
This creation is the most spiritualistic of all the creations. The first class of creations are very physical and base creations that, among them, only man contains a spiritualistic aspect. The rest of these base creations are readily available for man to understand. The second class consists of very complicated creations that have physicality, but are so removed from the world that they require an immense amount of knowledge to understand. The third class of creations are not physical in any manner, but can relate to man through their tzura and in this way they can be understood. Thus, through a comprehension of these three types of creations a man can attain a greater appreciation of G-D and thereby come to love G-D. The more a person comprehends, the more he comes to love and fear G-D.
Thursday, March 5, 2009
Rambam- To Know G-D is to Love and Fear Him- Yisodei Hatorah perek 2 halacha 2
How does one come to love G-D. When I was younger I used to ask my Rebbeim, "How does one gain love and awe of G-D?" This question seemed so elusive. The Rabbis usually just brushed me off by saying learning, but that was worthless to me at the time. Years later I began to learn the Maharal and Rambam, two of the greatest Jewish thinkers, in my humble opinion. The Rambam in the second halacha of the second perek of Yisodei Hatorah reveals an in depth approach to gaining love and awe of G-D. He Says,
והיאך היא הדרך לאהבתו ויראתו בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים ויראה מהן חכמתו שאין לה ערך ולא קץ מיד הוא אוהב ומשבח ומפאר ומתאוה תאוה גדולה לידע השם הגדול כמו שאמר דוד צמאה נפשי לאלהים לאל חי.
"What is the way to achieve love and awe of G-D? [The way to achieve love is] that once a person actually understands G-D through His actions and His creations that are great wonders and a person sees from [these actions and wonders] that G-D's wisdom has no set arrangement or limits, immediately, this person will love, praise, glorify, and have an irresistible yearning to know G-D. And this is like that which King David said, 'My soul thirsts for G-D, for the living Lord.'"
These statements from the Rambam have such a beautiful meaning. The word the Rambam here uses to describe this understanding of G-D is Yisbonain. This word means that a person has some type of actual understanding of G-D and is not just making an attempt to understand Him. A person can attempt to understand physics, but if he doesn't understand it at all then there is no aspect of understanding. The Rambam is telling us that once a person truly understands G-D through understanding G-D's creations, then he will be able to love Him. However, this understanding is not a complete understanding. This is why the Rambam says that this understanding will lead a person to have an unquenchable desire to know G-D. Knowing G-D is the highest connection that a human being can possibly have of G-D and the only way to know G-D is to first love Him and create the desire to want to know Him. Without this love there will not even be an opportunity to know G-D.
The Rambam continues,
וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחוריו ויפחד ויודע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות. כמו שאמר דוד כי אראה שמיך מעשה אצבעותיך מה אנוש כי תזכרנו.
"And when one [starts] to think about these things, [G-D's most wonderous creations], then he starts to recoil in fear and dread. A person then realizes that he is an insignificant and lowly creation that stands with a lowly knowledge before G-D who has supreme knowledge. This is like that which King David said, 'I see your heavens..what is man that you should pay attention to him?'"
The Rambam is telling us that once a person reaches the level to start to know G-D instead of just begin a pursuit to think about G-D, then he will be filled with awe of G-D. A person must realize that he is barely understanding the tip of the iceberg when it comes to all of existence. He sees the heavens and thinks about G-D and immediately he realizes how little he understands. This type of realization would impose upon anyone humbleness and an awe for the creator and His knowledge. It seems like after one achieves love of G-D, this can immediately lead to the emotion referred to in the Rambam as the awe of G-D.
The Rambam now points out what his focus will be in this section,
ולפי הדברים האלו אני מבאר כללים גדולים ממעשה רבון העולמים כדי שיהיו פתח למבין לאהוב את השם. כמו שאמרו חכמים בענין אהבה שמתוך כך אתה מכיר את מי שאמר והיה העולם
"According to these things, I will explain the general ideas contained within the actions of G-D that will open up [the door] for a person to understand and love G-D. This is like the wise ones said regarding love, that through this [love] a person will be able to recognize the one who said 'And it was the world'(G-D)"
The Rambam can only act as a guide and a guide can only lead a person so far in regards to knowing G-D. This is why the Rambam says that he will open the door to understand and love G-D. He is telling us that he can only give us the essential tools with which to search out G-D, but to truly know G-D, that is up to each and every single one of us. Everyone has their own capabilities in regard to knowing G-D. Moshe Rebbeinu was able to reach the highest level of knowledge of G-D, but most people can not reach that level. We all must contemplate G-D's existence in our own unique way, the way that brings us the closest that we can possibly reach in regards to knowing G-D and thereby we can connect to Him.
והיאך היא הדרך לאהבתו ויראתו בשעה שיתבונן האדם במעשיו וברואיו הנפלאים הגדולים ויראה מהן חכמתו שאין לה ערך ולא קץ מיד הוא אוהב ומשבח ומפאר ומתאוה תאוה גדולה לידע השם הגדול כמו שאמר דוד צמאה נפשי לאלהים לאל חי.
"What is the way to achieve love and awe of G-D? [The way to achieve love is] that once a person actually understands G-D through His actions and His creations that are great wonders and a person sees from [these actions and wonders] that G-D's wisdom has no set arrangement or limits, immediately, this person will love, praise, glorify, and have an irresistible yearning to know G-D. And this is like that which King David said, 'My soul thirsts for G-D, for the living Lord.'"
These statements from the Rambam have such a beautiful meaning. The word the Rambam here uses to describe this understanding of G-D is Yisbonain. This word means that a person has some type of actual understanding of G-D and is not just making an attempt to understand Him. A person can attempt to understand physics, but if he doesn't understand it at all then there is no aspect of understanding. The Rambam is telling us that once a person truly understands G-D through understanding G-D's creations, then he will be able to love Him. However, this understanding is not a complete understanding. This is why the Rambam says that this understanding will lead a person to have an unquenchable desire to know G-D. Knowing G-D is the highest connection that a human being can possibly have of G-D and the only way to know G-D is to first love Him and create the desire to want to know Him. Without this love there will not even be an opportunity to know G-D.
The Rambam continues,
וכשמחשב בדברים האלו עצמן מיד הוא נרתע לאחוריו ויפחד ויודע שהוא בריה קטנה שפלה אפלה עומדת בדעת קלה מעוטה לפני תמים דעות. כמו שאמר דוד כי אראה שמיך מעשה אצבעותיך מה אנוש כי תזכרנו.
"And when one [starts] to think about these things, [G-D's most wonderous creations], then he starts to recoil in fear and dread. A person then realizes that he is an insignificant and lowly creation that stands with a lowly knowledge before G-D who has supreme knowledge. This is like that which King David said, 'I see your heavens..what is man that you should pay attention to him?'"
The Rambam is telling us that once a person reaches the level to start to know G-D instead of just begin a pursuit to think about G-D, then he will be filled with awe of G-D. A person must realize that he is barely understanding the tip of the iceberg when it comes to all of existence. He sees the heavens and thinks about G-D and immediately he realizes how little he understands. This type of realization would impose upon anyone humbleness and an awe for the creator and His knowledge. It seems like after one achieves love of G-D, this can immediately lead to the emotion referred to in the Rambam as the awe of G-D.
The Rambam now points out what his focus will be in this section,
ולפי הדברים האלו אני מבאר כללים גדולים ממעשה רבון העולמים כדי שיהיו פתח למבין לאהוב את השם. כמו שאמרו חכמים בענין אהבה שמתוך כך אתה מכיר את מי שאמר והיה העולם
"According to these things, I will explain the general ideas contained within the actions of G-D that will open up [the door] for a person to understand and love G-D. This is like the wise ones said regarding love, that through this [love] a person will be able to recognize the one who said 'And it was the world'(G-D)"
The Rambam can only act as a guide and a guide can only lead a person so far in regards to knowing G-D. This is why the Rambam says that he will open the door to understand and love G-D. He is telling us that he can only give us the essential tools with which to search out G-D, but to truly know G-D, that is up to each and every single one of us. Everyone has their own capabilities in regard to knowing G-D. Moshe Rebbeinu was able to reach the highest level of knowledge of G-D, but most people can not reach that level. We all must contemplate G-D's existence in our own unique way, the way that brings us the closest that we can possibly reach in regards to knowing G-D and thereby we can connect to Him.
Tuesday, March 3, 2009
Rambam- Relationship With G-D- 2nd perek of Yesodei Hatorah halacha 1
The Rambam opens up the second perek of Yisodei Hatorah by discussing another fundamental commandment. He says,
האל הנכבד והנורא הזה מצוה לאהבו וליראה אותו שנאמר ואהבת את ה' אלהיך. ונאמר את ה' אלהיך תירא:
"G-D, the honorable and awesome, has a commandment to love Him and fear Him as it says, 'And you shall love G-D, your lord.' Also, it says, 'G-D, your lord, you shall fear.'"
This introductory halacha holds the foundation to this entire perek. The Rambam is going to discuss what real love of G-D is all about. Also, it is important to understand what true awe of G-D is and not just a superficial type of fear.
Interestingly, the Rambam refers to G-D as the honored one and the awesome one. I think he does this to point out that a being that is honorable and awesome inherently requires one's fear and love. A king that is just and acts properly incites within his subjects the urge to give him love and awe. For example, just the mention of Dovid Hamelech's name stirs within people awe and love for the progenitor of the king Moshiach.
G-D is just and, as the Rambam dicussed in the first perek, He is pure truth. A being that is pure truth does not even have to command one to love Him and be in awe of Him, but rather it is a feeling that one who connects to this being will inherently feel. However, G-D gave us this commandment in order to draw us near to Him. This is why I think the Rambam opens up this perek, the perek that discusses love and awe of G-D, in this fashion.
האל הנכבד והנורא הזה מצוה לאהבו וליראה אותו שנאמר ואהבת את ה' אלהיך. ונאמר את ה' אלהיך תירא:
"G-D, the honorable and awesome, has a commandment to love Him and fear Him as it says, 'And you shall love G-D, your lord.' Also, it says, 'G-D, your lord, you shall fear.'"
This introductory halacha holds the foundation to this entire perek. The Rambam is going to discuss what real love of G-D is all about. Also, it is important to understand what true awe of G-D is and not just a superficial type of fear.
Interestingly, the Rambam refers to G-D as the honored one and the awesome one. I think he does this to point out that a being that is honorable and awesome inherently requires one's fear and love. A king that is just and acts properly incites within his subjects the urge to give him love and awe. For example, just the mention of Dovid Hamelech's name stirs within people awe and love for the progenitor of the king Moshiach.
G-D is just and, as the Rambam dicussed in the first perek, He is pure truth. A being that is pure truth does not even have to command one to love Him and be in awe of Him, but rather it is a feeling that one who connects to this being will inherently feel. However, G-D gave us this commandment in order to draw us near to Him. This is why I think the Rambam opens up this perek, the perek that discusses love and awe of G-D, in this fashion.
Subscribe to:
Posts (Atom)