The Kuzari principle of faith is the basic answer any Jew will give when questioned as to why they believe in G-D. The answer goes like this: The Bible says that there were 600,000 male Jews at Mount Sinai (roughly 2.5 million people) that saw and heard G-D's revelation directly. This occurrence has been handed down orally and through the Bible. This causes a Jew to believe in the veracity of the Jewish religion because if G-D spoke to the Jews and told them He was G-D then He must be G-D. Also, it was a national revelation, this means that every single Jew heard it and, therefore, they all kept the commandments and the religion. It would take another national revelation to change the religion and the belief system and this is why the Jewish people have never accepted Christianity or Islam, because they believe in private revelations to Jesus and Mohammad respectively.
On the surface this proof seems pretty good. There is a historical event where G-D revealed himself to the Jews and told them to follow the Jewish religion. Logically, all Jews should follow this religion since they have an oral tradition and a written tradition that tells them that this event occurred. Just like we know George Washington lived, so too we know that G-D talked to the Jews.
However, is this the only proof that one really requires to believe in Judaism? Doesn't it seem a bit flimsy? In truth, there are several different answers to this question. 1) I trust my ancestors and I don't think they would lie so this is all the proof I need. I believe in the validity of the Bible and the oral tradition, end of story. 2) Well, it does seem a little flimsy, but since I believe there must be a G-D Judaism makes the most sense as a religion. 3)There are no triangulating sources or scientific proofs for this event and therefore I do not believe in it. 4) This event is false, the archeological evidence proves that it never happened.
Let's address each of these issues and how the four different types of people would address the Kuzari principle.
1)This person seems like the basic Jew. There is a simple faith and they don't want to rock the boat. They believe in G-D and do not care what anyone else has to say on the matter. In truth, what causes a person like this to believe is that they were raised in a Jewish home and were told that these ideas are true or they just don't think about the questions. There is nothing wrong with that, but what if they had been raised in a different religion?
2)This is a very broad idea. What first must be understood is why does this person believe G-D exists and then why does he believe that Judaism is the most logical religion? There can be several reasons why a person could believe in G-D. One could be the big bang theory as it exists now seems to indicate that there was a starting point of our universe. This seems to indicate that there must have been some entity that started it. Also, the complexity at which living organisms exist in the universe seem to tell us that there is some kind of intelligent creator. To say all of these things are random is like saying a monkey could write any one of Shakespear's plays randomly, or better, it could throw paint against a wall and create the Mona Lisa (This is an exaggeration, I know how gradual natural selection in the theory of evolution brings the randomness down, but it is still random). Also, if everything is random we still need to account for where everything came from. These ideas seem to point to a creator. However, why does Judaism seem to be the most logical religion? This now points us in the direction of the Kuzari argument. Just considering the major three monotheistic religions, Judaism, Christianity and Islam, we can answer this question. Christianity and Islam both claim that the revelation at Sinai happened for the Jews. It is part of the Koran (in Sura 2 I believe) and it is part of Christianity's belief. That means that both of these religions think G-D spoke to the Jewish people and made a covenant with them. The Jews were the original chosen people according to both of these religions. All of the Jewish nation saw G-D and heard Him say that they were the chosen people, keep the Jewish religion. However, according to both Islam and Christianity, G-D came to one man and said, "I, the Lord, have changed my mind, let's make up a new religion." That does not seem so logical. If G-D created a religion by telling everyone in that religion, doesn't it seem logical that, to change that same religion, He would tell everyone the new plan? It is similar to the CEO of Honda saying that they were going to make the Insight. Later, a car mechanic comes along and tells everyone that they should stop making the insight and focus on a car that is like the Ford Excursion. Would anyone listen to this mechanic?
3) This question seems very reasonable, how can we verify the Bible? Why should anyone believe that it speaks the truth? Just like Judaism, Islam and Christianity are not compatible with one another and therefore at least two are false, why should anyone believe in any of them? This is the weak atheism claim. There is no proof of G-D's existence so there is no reason for anyone to believe in Him. Just because we don't know where the first atom came from, or how complex organisms came into being does not mean there is a G-D, it simply means we do not know. Unless you can prove that this revelation happened, there is no reason to believe it is not made up. However, it is possible that it happened, we just don't know.
4)This is the strong atheism answer. All religions are false, G-D does not exist. There is evidence that proves there is no G-D. The revelation at Sinai is an impossibility because of the archeological evidence. The archeological evidence shows that there was no mass exodus from Egypt and that other stories in the Bible are false. Therefore, since all monotheistic religions are based on these ideas, all of them are false. Also, since evolution is a fact, and it is random, there is no need for G-D. Although, I can not tell you where the first atom came from, this does not mean there is any possibility that G-D exists.
In my opinion, the first and fourth answers seem to be a bit hasty. The first answer relies too heavily on sources that could have possibly been falsified. This answer relies on one or two sources that are not strong proofs. The main reason that this person believes is most probably because they were raised thinking it or they like the religion and the values it contains, but they did not dig too deeply into solid proofs. However, the fourth opinion is also a bit rash. This relies too heavily on archeological evidence or lack there of. If G-D does exist then there would not need to be archeological evidence for the exodus. G-D supported them through miracles, how do miracles fit into archeology? Furthermore, who says that absence of evidence is the same as evidence of absence? Also, believing that complex organisms occurred through complete randomness seems a bit far fetched. It is a possibility, but how can we call it a certainty when the odds are so unlikely? The main problem with both of these positions is that they contain certainty without compelling evidence.
The second and third answers seem to be a little bit more honest. Neither is absolutely certain of their position, but through their research have come to basic conclusions. Each one admits to their bias and says what pushes them closer to one ideology as apposed to the other. The third answer, weak atheism, needs absolute proof before they are willing to believe in G-D. The second answer, belief in G-D through probable logic, admits that there is no absolute proof, but that it seems logical that a G-D does exist.
Showing posts with label Science and Judaism. Show all posts
Showing posts with label Science and Judaism. Show all posts
Sunday, July 12, 2009
Wednesday, July 8, 2009
The Ramban Explains Creation
The Ramban explains the creation of the world in a very unique way. It seems to be very innovative and intriguing. In his sefer Toras Hashem Temima in perek 7 siman 37 He says,
"When the Torah says (Genesis 1:1) 'In the beginning, G-D created the heavens and the earth.' The word 'in the beginning' means 'at first' like onkelos explains 'at the beginning' and not a word that means close to the beginning, but rather actually the first thing done. The verse is telling us that in the beginning, G-D, who is the creator of all forces, created the heavens and earth. This means that He created these things from absolute nothingness. The thing that was created was a small object that was as small as a seed of mustard, this was the heavens and everything in it. There was also another small dot that was created and this contained the earth and all that is contained in it. This is the primordial matter for the heavens and the primordial matter for the earth."
The Ramban's first point here is very deep. He is telling us that there is no physicality before this act of G-D. G-D existed before space, time and any type of matter. However, the first thing that happened was the creation of the heavens and earth. G-D created the Earth as well as the heavens (outer space). This seems to be going according to Aristotelian physics that says the Earth is made up of different matter than space. It also tells us that just like G-D is not bound within our Earthly world, he is not contained within outer space either. This is probably why we are able to comprehend what is in space, because we share basic rules with it, but we are still unable to understand G-D's existence.
The Ramban also tells us that G-D is the creator of all forces. I think that this reveals that, according to the Ramban, G-D created all the forces that govern the universe, spiritual and physical, at this time. The physics of the material world, be it space or Earth, have existed ever since the beginning of any existence outside of G-D.
The fact that the Ramban says that G-D created a primordial matter for the heavens and another primordial matter for the earth is remarkable. Also, the fact that he says that these primordial matters were the size of mustard seeds and that they contained everything that was to be in the heavens and the earth shows how scientific the Ramban was. His position is that G-D used these tiny spheres of material, heavenly material and earthly material, to then create everything that was to exist in the heavenly world (outer space) and the earthly world. What does that remind you of? Sounds like a similar scientific approach similar to the big bang and evolution to me. If not directly, it at least leaves the possibility of an evolution of material that uses science and physics to explain the creation of the two worlds.
However, it is also interesting to note that even though the Ramban used science and held it in a high regard, he also believed in mystical ideas. In this regard he disagreed with the Rambam vehemently. He felt that soothsayers and magicians had real powers. Why was this so? Well, since there was no scientific proof of magic being impossible I think we can explain this in the following manner. The Rambam chose not to believe in magic. He did not see it so he felt it was not probable. However, the Ramban was open to the possibility of magic, why wouldn't he, the Torah seems to say that magic did exist. If G-D has special powers that He shares with prophets then it is possible that He allowed wicked people to tap into those same powers. I think this is most likely why the Ramban believed in magic.
"When the Torah says (Genesis 1:1) 'In the beginning, G-D created the heavens and the earth.' The word 'in the beginning' means 'at first' like onkelos explains 'at the beginning' and not a word that means close to the beginning, but rather actually the first thing done. The verse is telling us that in the beginning, G-D, who is the creator of all forces, created the heavens and earth. This means that He created these things from absolute nothingness. The thing that was created was a small object that was as small as a seed of mustard, this was the heavens and everything in it. There was also another small dot that was created and this contained the earth and all that is contained in it. This is the primordial matter for the heavens and the primordial matter for the earth."
The Ramban's first point here is very deep. He is telling us that there is no physicality before this act of G-D. G-D existed before space, time and any type of matter. However, the first thing that happened was the creation of the heavens and earth. G-D created the Earth as well as the heavens (outer space). This seems to be going according to Aristotelian physics that says the Earth is made up of different matter than space. It also tells us that just like G-D is not bound within our Earthly world, he is not contained within outer space either. This is probably why we are able to comprehend what is in space, because we share basic rules with it, but we are still unable to understand G-D's existence.
The Ramban also tells us that G-D is the creator of all forces. I think that this reveals that, according to the Ramban, G-D created all the forces that govern the universe, spiritual and physical, at this time. The physics of the material world, be it space or Earth, have existed ever since the beginning of any existence outside of G-D.
The fact that the Ramban says that G-D created a primordial matter for the heavens and another primordial matter for the earth is remarkable. Also, the fact that he says that these primordial matters were the size of mustard seeds and that they contained everything that was to be in the heavens and the earth shows how scientific the Ramban was. His position is that G-D used these tiny spheres of material, heavenly material and earthly material, to then create everything that was to exist in the heavenly world (outer space) and the earthly world. What does that remind you of? Sounds like a similar scientific approach similar to the big bang and evolution to me. If not directly, it at least leaves the possibility of an evolution of material that uses science and physics to explain the creation of the two worlds.
However, it is also interesting to note that even though the Ramban used science and held it in a high regard, he also believed in mystical ideas. In this regard he disagreed with the Rambam vehemently. He felt that soothsayers and magicians had real powers. Why was this so? Well, since there was no scientific proof of magic being impossible I think we can explain this in the following manner. The Rambam chose not to believe in magic. He did not see it so he felt it was not probable. However, the Ramban was open to the possibility of magic, why wouldn't he, the Torah seems to say that magic did exist. If G-D has special powers that He shares with prophets then it is possible that He allowed wicked people to tap into those same powers. I think this is most likely why the Ramban believed in magic.
Tuesday, July 7, 2009
Judaism's Real Goals; Morals Not Science
When one thinks about Judaism as a religion what comes to mind? Torah, Mitzvos, an unhindered allegiance to the rabbis? These are all details that are found within Orthodox Judaism today, but what is the real essence of Judaism. In its formation, what did G-D truly intend for the Jewish religion to be? Did G-D want everyone to think the same, wear the same clothes and show intolerance for plurality? I think the the basic tenants of Judaism are completely different than what most people think nowadays.
After reading the book written by Rabbi Dr Leo Adler, The Biblical View of Man and some of the Ralbag's book The Wars of The Lord, I think I have figured out what Judaism was meant to be. It was never meant to be a religion of conformity in thought, rather it was just supposed to be a religion of conformity in certain actions.
What do I mean and what is the difference. What is the significance of action versus thought? Well, the truth is that there is a world of a difference between conformity of action versus thought. If everyone was meant to think alike then there is no such thing as the individual. No one would ever question anything. There is no way to put meaning behind actions if there are no individual thoughts behind those actions. This is also why there is a law that one must do a mitzva lishma, for the sake of the mitzva. However, conformity in actions just means that everyone treats each other with respect and that everyone connects to G-D. This does allow for individualism. Questions can be asked and unique ideas can be pursued. This is Judaism, treat others how you would want to be treated and believe/connect to G-D, but do it in your own way. As long as a Jew is within the parameters of the laws laid out by G-D, he or she is not doing anything against the religion. That means that a man or woman can become a philosopher and try to develop ideas of how the universe was created or how did man end up on this planet. Scientific ideas are not inherently evil and can help a person get close to G-D. If these ideas are used to get close to G-D or treat others with respect then they are actually an enhanced form of Judaism. However, if these ideas do detract from a person's ability to perform a mitzva then there is a problem. However, this is the free choice that exists in Judaism, the freedom to make the wrong conclusions.
This is what I think is the point of the Bible. G-D gave us the Torah in order that we know how to treat each other and how to connect to Him. There was no other inherent purpose. The stories in Breishis and other places are there to teach us lessons of how to interact with each other and how to view G-D. The other part of the Torah, the commandments, are simply there to tell us what actions will bring us to, ultimately, connect with G-D. In essence, the Torah is a moral compass of how we are to act, not think, but act. The Torah does not tell us what Pi is or what the gravitational pull of a black hole is, but rather the Torah focuses on man and how he or she should act.
You know what this means? It means that, like the Rambam and Ralbag teach us, reason and science can teach us the physical realities of the world that the Torah does not discuss. Someone who thinks that they can derive science from the Torah without any other source, like logic or empirical evidence, is just a fool. For example, if someone thinks that they understand the creation of the world in a scientific way based on the Torah, they are foolish. The Torah is not describing the creation in a scientific way, therefore, it is impossible to derive science from the Torah in this matter.
Anyone that would allow themselves to be driven off the path of Judaism based on science does not clearly understand the relationship between science and the Torah. The Torah will never contradict science, therefore, if it appears that the Torah is contradicting science, something is wrong. Either the person interpreting the Torah is wrong, or the person interpreting the science is wrong. This is not my opinion, but the opinion of the Rambam and the opinion of the Ralbag. The reason for this position is that no one really understands the deep meanings of the Torah, therefore, when something becomes clear through science, the Torah must be explained according to this new clarified idea.
After reading the book written by Rabbi Dr Leo Adler, The Biblical View of Man and some of the Ralbag's book The Wars of The Lord, I think I have figured out what Judaism was meant to be. It was never meant to be a religion of conformity in thought, rather it was just supposed to be a religion of conformity in certain actions.
What do I mean and what is the difference. What is the significance of action versus thought? Well, the truth is that there is a world of a difference between conformity of action versus thought. If everyone was meant to think alike then there is no such thing as the individual. No one would ever question anything. There is no way to put meaning behind actions if there are no individual thoughts behind those actions. This is also why there is a law that one must do a mitzva lishma, for the sake of the mitzva. However, conformity in actions just means that everyone treats each other with respect and that everyone connects to G-D. This does allow for individualism. Questions can be asked and unique ideas can be pursued. This is Judaism, treat others how you would want to be treated and believe/connect to G-D, but do it in your own way. As long as a Jew is within the parameters of the laws laid out by G-D, he or she is not doing anything against the religion. That means that a man or woman can become a philosopher and try to develop ideas of how the universe was created or how did man end up on this planet. Scientific ideas are not inherently evil and can help a person get close to G-D. If these ideas are used to get close to G-D or treat others with respect then they are actually an enhanced form of Judaism. However, if these ideas do detract from a person's ability to perform a mitzva then there is a problem. However, this is the free choice that exists in Judaism, the freedom to make the wrong conclusions.
This is what I think is the point of the Bible. G-D gave us the Torah in order that we know how to treat each other and how to connect to Him. There was no other inherent purpose. The stories in Breishis and other places are there to teach us lessons of how to interact with each other and how to view G-D. The other part of the Torah, the commandments, are simply there to tell us what actions will bring us to, ultimately, connect with G-D. In essence, the Torah is a moral compass of how we are to act, not think, but act. The Torah does not tell us what Pi is or what the gravitational pull of a black hole is, but rather the Torah focuses on man and how he or she should act.
You know what this means? It means that, like the Rambam and Ralbag teach us, reason and science can teach us the physical realities of the world that the Torah does not discuss. Someone who thinks that they can derive science from the Torah without any other source, like logic or empirical evidence, is just a fool. For example, if someone thinks that they understand the creation of the world in a scientific way based on the Torah, they are foolish. The Torah is not describing the creation in a scientific way, therefore, it is impossible to derive science from the Torah in this matter.
Anyone that would allow themselves to be driven off the path of Judaism based on science does not clearly understand the relationship between science and the Torah. The Torah will never contradict science, therefore, if it appears that the Torah is contradicting science, something is wrong. Either the person interpreting the Torah is wrong, or the person interpreting the science is wrong. This is not my opinion, but the opinion of the Rambam and the opinion of the Ralbag. The reason for this position is that no one really understands the deep meanings of the Torah, therefore, when something becomes clear through science, the Torah must be explained according to this new clarified idea.
Sunday, July 5, 2009
What is the Place of Religion and Science
In Seymour Feldman's introduction to the Ralbag's magnum opus The Wars of the Lord he discusses the difference between religion and science. He also deals with the thoughts of the Ralbag and his synthesis of science and religion. He says,
"Religion is concerned with matters other than science. It is the latter's province and duty to discover truths about the universe. It is religion's business to teach us how to live in this universe. Only the most arrogant of the scientists pretend to do the latter; only the misguided and zealous of the religionists attempt to do the former. This was the truce that Spinoza tried to effect in the seventeenth century. There are still many who reject this kind of religious irenicism. Some do so in the fervid, indeed fanatical belief that their religion contains all the truth, that philosophy and science are wholly irrelevant in the important areas and questions of life;others perhaps a dwindling minority, still believe that philosophy does have an important, indeed crucial role to play in religion, that religion cannot be divorced from reason. For these Gersonides is a guide."
It is important for us to realize the place of religion. The Torah is not written as a book of science, rather it is supposed to be a guide for life. This can be seen through the stories that are told throughout genesis, that teach us valuable lessons, and the 613 mitzvos that help to guide us in the proper actions. Anyone that tries to learn scientific truths based solely on the Torah will be led to great errors.
Science on the other hand is the pursuit of the truth of the physical universe. However, science can not tell us anything about how a person is supposed to act. These scientists would be basing their theories of how a person is supposed to behave on nothing. There is nothing that can be found in the physical universe that can correctly guide a person in the proper actions. Morals can not be found through science, anyone who tries this will err.
Ralbag's theories do not try to impose religion on science or science on religion. His ideas harmonize these two concepts and put them into their proper places. He shows us how science can teach us the truth about the physical world and also how religion can teach us to behave and what to value. These ideas do not conflict in any way, rather they bring harmony to the world. Science can help us realize the beauty in the world which will help us appreciate religion in a deeper and broader way.
"Religion is concerned with matters other than science. It is the latter's province and duty to discover truths about the universe. It is religion's business to teach us how to live in this universe. Only the most arrogant of the scientists pretend to do the latter; only the misguided and zealous of the religionists attempt to do the former. This was the truce that Spinoza tried to effect in the seventeenth century. There are still many who reject this kind of religious irenicism. Some do so in the fervid, indeed fanatical belief that their religion contains all the truth, that philosophy and science are wholly irrelevant in the important areas and questions of life;others perhaps a dwindling minority, still believe that philosophy does have an important, indeed crucial role to play in religion, that religion cannot be divorced from reason. For these Gersonides is a guide."
It is important for us to realize the place of religion. The Torah is not written as a book of science, rather it is supposed to be a guide for life. This can be seen through the stories that are told throughout genesis, that teach us valuable lessons, and the 613 mitzvos that help to guide us in the proper actions. Anyone that tries to learn scientific truths based solely on the Torah will be led to great errors.
Science on the other hand is the pursuit of the truth of the physical universe. However, science can not tell us anything about how a person is supposed to act. These scientists would be basing their theories of how a person is supposed to behave on nothing. There is nothing that can be found in the physical universe that can correctly guide a person in the proper actions. Morals can not be found through science, anyone who tries this will err.
Ralbag's theories do not try to impose religion on science or science on religion. His ideas harmonize these two concepts and put them into their proper places. He shows us how science can teach us the truth about the physical world and also how religion can teach us to behave and what to value. These ideas do not conflict in any way, rather they bring harmony to the world. Science can help us realize the beauty in the world which will help us appreciate religion in a deeper and broader way.
Tuesday, June 2, 2009
Ralbag Explains the Rationlistic View of Rambam and How It Effects Modernity
I am so excited because I have finally received the three volume set of The Wars of The Lord, that is the Ralbag's Magnum Opus. In it he talks about everything, it is similar to The Guide for the Perplexed only it is longer. Right now I am on the chapter where the Ralbag discusses the creation of the world. I found a very straight forward statement from the Ralbag that proves that the Rambam valued science over tradition just as much as the Ralbag himself. He says,
"In general, we must accept whatever view is philosophically provable, as Maimonides himself says, even the doctrine of Aristotle if it were proved; and we must interpret whatever the Torah seems to contradict this view in a way that agrees with the truth."
Seymor Feldman, the translator and commentor for this version of The Wars of The Lord, comments in the notes that this is seen in the Rambam in The Guide for the Perplexed in section two chapter 25. This is, obviously, in addition to the Ralbag's own words that the Rambam writes this.
How fascinating it is to see how the Rambam truly held. That scientific facts cause us to understand the Torah differently. What can this teach us about the Rambam's view of the Torah? The most blatantly obvious idea is that the Torah is not a document that its simple understanding remains constant. Clearly, the Rambam holds, that the Torah must continuously be reviewed and reinterpreted in light of new ideas and new evidence.
This brings me to more recent topics. One topic deals with how the modern Jew should view science and how he or she should view morality in war. For some reason there are people that say it is blasphemy to rely on science and its conclusions. This clearly goes against both the Rambam and the Ralbag, but it also misses the point of the Torah. The Torah is supposed to be a guidebook that teaches us how to live and engage our surroundings, ignoring the outside world is at best ridiculous and at worst damaging. Can we really say that the Torah is ignorant of how Jews are supposed to interact with a modern society?
Also, modern morality is different than ancient morality in certain aspects. In the modern world a country needed to crush its enemies otherwise it would be destroyed by the other surrounding nations. If the Babylonians did not utterly destroy all their opponents then they would have rebellions on their hands. So too, when Jews went to war they had to use these tactics. Anyone that denies that is just foolish. If the Jews did not act this way the surrounding nations would view them as weak and continuously attack since they would know Jews do not punish their enemies. However, nowadays this is not how (most) of the world treats their enemies. In fact, a country that does act this way is more likely to be attacked by other nations. Should the modern Jew ignore this fact? No, they should adjust themselves accordingly and thereby use the morals instructed within the Torah towards modern day life. This is why we call the Torah a living document, because it is always relevant and teaches us how to act.
"In general, we must accept whatever view is philosophically provable, as Maimonides himself says, even the doctrine of Aristotle if it were proved; and we must interpret whatever the Torah seems to contradict this view in a way that agrees with the truth."
Seymor Feldman, the translator and commentor for this version of The Wars of The Lord, comments in the notes that this is seen in the Rambam in The Guide for the Perplexed in section two chapter 25. This is, obviously, in addition to the Ralbag's own words that the Rambam writes this.
How fascinating it is to see how the Rambam truly held. That scientific facts cause us to understand the Torah differently. What can this teach us about the Rambam's view of the Torah? The most blatantly obvious idea is that the Torah is not a document that its simple understanding remains constant. Clearly, the Rambam holds, that the Torah must continuously be reviewed and reinterpreted in light of new ideas and new evidence.
This brings me to more recent topics. One topic deals with how the modern Jew should view science and how he or she should view morality in war. For some reason there are people that say it is blasphemy to rely on science and its conclusions. This clearly goes against both the Rambam and the Ralbag, but it also misses the point of the Torah. The Torah is supposed to be a guidebook that teaches us how to live and engage our surroundings, ignoring the outside world is at best ridiculous and at worst damaging. Can we really say that the Torah is ignorant of how Jews are supposed to interact with a modern society?
Also, modern morality is different than ancient morality in certain aspects. In the modern world a country needed to crush its enemies otherwise it would be destroyed by the other surrounding nations. If the Babylonians did not utterly destroy all their opponents then they would have rebellions on their hands. So too, when Jews went to war they had to use these tactics. Anyone that denies that is just foolish. If the Jews did not act this way the surrounding nations would view them as weak and continuously attack since they would know Jews do not punish their enemies. However, nowadays this is not how (most) of the world treats their enemies. In fact, a country that does act this way is more likely to be attacked by other nations. Should the modern Jew ignore this fact? No, they should adjust themselves accordingly and thereby use the morals instructed within the Torah towards modern day life. This is why we call the Torah a living document, because it is always relevant and teaches us how to act.
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.
Monday, March 30, 2009
Rambam-Warning Against Teaching Maaseh Merkava- Yisodei Hatorah perek 2 halacha 12
The Rambam now discusses why he can not go further into the subjects that he has been discussing. He says,
צוו חכמים הראשונים שלא לדרוש בדברים אלו אלא לאיש אחד בלבד והוא שיהיה חכם ומבין מדעתו ואחר כך מוסרין לו ראשי הפרקים ומודיעין אותו שמץ מן הדבר והוא מבין מדעתו וידע סוף הדבר ועומקו. ודברים אלו דברים עמוקים הם עד למאד ואין כל דעת ודעת ראויה לסובלן. ועליהם אמר שלמה בחכמתו דרך משל כבשים ללבושך כך אמרו חכמים בפירוש משל זה דברים שהן כבשונו של עולם יהיו ללבושך כלומר לך לבדך ואל תדרוש אותם ברבים. ועליהם אמר יהיו לך לבדך ואין לזרים אתך. ועליהם אמר דבש וחלב תחת לשונך, כך פירשו חכמים הראשונים דברים שהן כדבש וחלב יהיו תחת לשונך:
"The earlier wise men commanded that these things [that we have discussed in the first two chapters] should not be expounded upon in front of more than one man. Even this should not be done unless this man is wise and has an acute mind to understand things. After this condition is ascertained then this subject should be transmitted to this man, first by just skimming the surface of these subjects and then by only revealing some of the subject. He should then be able to understand these ideas through his wisdom and then be able to figure out the rest of the subject and its deeper meaning through his own intellect.
The ideas that this subject deals with are very deep and not every one's knowledge is able to bear this information. Concerning these deep ideas King Solomon, in his wisdom, gave a parable, 'Let the sheep be your clothes.' The wise ones explained this parable that those things which are secret (the hebrew word word sheep can be read differently and means secret as explained in Chagiga 13A) should be like your clothes, meaning that the esoteric understanding that you attain should be kept for yourself and you should not expound upon them for the multitude. King Solomon also says regarding these matters, 'This shall be for you alone and not for a stranger [to share with you].' King Solomon states further regarding these matters, 'Like honey and milk it lies under your tongue.' The earlier wise men expounded this pasuk to be telling us that these esoteric things are like honey and milk that should be kept under your tongue."
The idea of Maaseh Merkava throughout Kabbalah is that which is mystical. However, the Rambam does not believe in mysticism so it must be understood what exactly he thought the Maaseh Merkava was teaching. In The Guide for the Perplexed the Rambam points out that he thinks the Maaseh Merkava is the subject of metaphysics that can be attained through philosophy as is pointed out in the following passage (Section 1 CHapter 34):
"Now, consider how, in the writings of the Rabbis, the admission of a person into discourses on metaphysics (Maaseh Merkava) is made dependent on distinction in social qualities, and study of philosophy, as well as in the possession of clearsightedness, intelligence, eloquence, and ability to communicate things by slight allusions. If a person satisfies these requirements, the secrets of the Law are confided to him. In the same place we also read the following passage :-R. Jochanan said to R. Elasar, 'Come, I will teach you Maaseh Merkava.' The reply was, 'I am not yet old,' or in other words, I have not yet become old, I still perceive in myself the hot blood and the rashness of youth. You learn from this that, in addition to the above-named good qualities, a certain age is also required."
The Rambam points out that this is why the subject of Maaseh Merkava is only to be taught on an exclusive level. Philosophy is something that is dangerous for the general population to become involved in. In the past, we have seen many people stray away because they have become infatuated with philosophy or science in general. This is why only an extremely wise person that will be able to figure out the truth on his own is taught metaphysics. He will be able to enhance his love of G-D and his understanding of G-D as opposed to someone who will use this knowledge to turn away from G-D.
The Rambam also points out that there are three locations where King Solomon points out that these subjects must remain hidden. There are certain ideas that the general population should not contemplate because they will not understand it and then because of their failed understanding they will turn away from G-D. We can see this to be true based on history. when someone understands some information incorrectly that leads a person in the wrong direction. It is very important to first attain a level that will allow you to understand the more complicated information before diving head first into the complicated information. It is similar to math. A person can not hope to understand complicated math theories without first attaining a knowledge of algebra and calculus. To do so would be irresponsible and foolish. This person is no more equipped to be a mathematician than I am to be an astronaut.
I think an underlying theme that exists here is that a person should not learn any subject that will test the faith of that person if they are not ready for it. Meaning, a person should not learn evolution if they believe that evolution is incompatible with the Torah. The reason for this is that if somehow the person is convinced that evolution is correct they will abandon their religion. However, if they believe that evolution could be compatible with Torah then what is the harm in learning the theory, it will not effect the persons religion in the slightest bit.
צוו חכמים הראשונים שלא לדרוש בדברים אלו אלא לאיש אחד בלבד והוא שיהיה חכם ומבין מדעתו ואחר כך מוסרין לו ראשי הפרקים ומודיעין אותו שמץ מן הדבר והוא מבין מדעתו וידע סוף הדבר ועומקו. ודברים אלו דברים עמוקים הם עד למאד ואין כל דעת ודעת ראויה לסובלן. ועליהם אמר שלמה בחכמתו דרך משל כבשים ללבושך כך אמרו חכמים בפירוש משל זה דברים שהן כבשונו של עולם יהיו ללבושך כלומר לך לבדך ואל תדרוש אותם ברבים. ועליהם אמר יהיו לך לבדך ואין לזרים אתך. ועליהם אמר דבש וחלב תחת לשונך, כך פירשו חכמים הראשונים דברים שהן כדבש וחלב יהיו תחת לשונך:
"The earlier wise men commanded that these things [that we have discussed in the first two chapters] should not be expounded upon in front of more than one man. Even this should not be done unless this man is wise and has an acute mind to understand things. After this condition is ascertained then this subject should be transmitted to this man, first by just skimming the surface of these subjects and then by only revealing some of the subject. He should then be able to understand these ideas through his wisdom and then be able to figure out the rest of the subject and its deeper meaning through his own intellect.
The ideas that this subject deals with are very deep and not every one's knowledge is able to bear this information. Concerning these deep ideas King Solomon, in his wisdom, gave a parable, 'Let the sheep be your clothes.' The wise ones explained this parable that those things which are secret (the hebrew word word sheep can be read differently and means secret as explained in Chagiga 13A) should be like your clothes, meaning that the esoteric understanding that you attain should be kept for yourself and you should not expound upon them for the multitude. King Solomon also says regarding these matters, 'This shall be for you alone and not for a stranger [to share with you].' King Solomon states further regarding these matters, 'Like honey and milk it lies under your tongue.' The earlier wise men expounded this pasuk to be telling us that these esoteric things are like honey and milk that should be kept under your tongue."
The idea of Maaseh Merkava throughout Kabbalah is that which is mystical. However, the Rambam does not believe in mysticism so it must be understood what exactly he thought the Maaseh Merkava was teaching. In The Guide for the Perplexed the Rambam points out that he thinks the Maaseh Merkava is the subject of metaphysics that can be attained through philosophy as is pointed out in the following passage (Section 1 CHapter 34):
"Now, consider how, in the writings of the Rabbis, the admission of a person into discourses on metaphysics (Maaseh Merkava) is made dependent on distinction in social qualities, and study of philosophy, as well as in the possession of clearsightedness, intelligence, eloquence, and ability to communicate things by slight allusions. If a person satisfies these requirements, the secrets of the Law are confided to him. In the same place we also read the following passage :-R. Jochanan said to R. Elasar, 'Come, I will teach you Maaseh Merkava.' The reply was, 'I am not yet old,' or in other words, I have not yet become old, I still perceive in myself the hot blood and the rashness of youth. You learn from this that, in addition to the above-named good qualities, a certain age is also required."
The Rambam points out that this is why the subject of Maaseh Merkava is only to be taught on an exclusive level. Philosophy is something that is dangerous for the general population to become involved in. In the past, we have seen many people stray away because they have become infatuated with philosophy or science in general. This is why only an extremely wise person that will be able to figure out the truth on his own is taught metaphysics. He will be able to enhance his love of G-D and his understanding of G-D as opposed to someone who will use this knowledge to turn away from G-D.
The Rambam also points out that there are three locations where King Solomon points out that these subjects must remain hidden. There are certain ideas that the general population should not contemplate because they will not understand it and then because of their failed understanding they will turn away from G-D. We can see this to be true based on history. when someone understands some information incorrectly that leads a person in the wrong direction. It is very important to first attain a level that will allow you to understand the more complicated information before diving head first into the complicated information. It is similar to math. A person can not hope to understand complicated math theories without first attaining a knowledge of algebra and calculus. To do so would be irresponsible and foolish. This person is no more equipped to be a mathematician than I am to be an astronaut.
I think an underlying theme that exists here is that a person should not learn any subject that will test the faith of that person if they are not ready for it. Meaning, a person should not learn evolution if they believe that evolution is incompatible with the Torah. The reason for this is that if somehow the person is convinced that evolution is correct they will abandon their religion. However, if they believe that evolution could be compatible with Torah then what is the harm in learning the theory, it will not effect the persons religion in the slightest bit.
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