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.
Sunday, July 12, 2009
Thursday, July 9, 2009
Maharal Explains How Miracles Can Occur
In this previous post, the Maharal discusses why it is that miracles can happen in the physical world. Here, he continues.
"Just like there is an order and laws for the natural world so too there is an order to miracles. This is because miracles are in the world through the connection that exists between the physical world and the spiritual world. This connection has an order that it follows and this is why miracles only last for a short time and are not eternal. This is why when we talk about G-D giving the maan to the Jewish people it does not violate the order of existence. Just like it is proper that the world follows nature and its physics, so too it is proper that, for the Jewish people that are connected to the spiritual world, there occurs miracles with an order.
There is an order for miracles that comes from G-D and there is never anything contained within miracles that change G-D's creation. This is because everything has an order that was given to it from G-D. This is the mistake that the philosophers made since they do not know about this idea. If they knew about this idea then they would be able to answer up all their questions even according to their own beliefs that the world follows the order that G-D created for it. Just like this idea, that the world was created with an order that was created by G-D, so too miracles have an order that was created by G-D and this does not lead to a change in the order of the world. This is because just like there is an intelligent order to nature, so too there is an intelligent order to things that are not found within nature.
The miracles, that are not found within nature, do not cause a change at all. Just like it is proper that things should exist in the world through natural forces, so too it is proper that things should exist in the world trough spiritual forces. If this is true, then that means that things that are natural and things that are unnatural are one subject. However, since things that are not natural are not understood they are said to be outside of the order of the world. This is not true at all, rather just like nature has a natural force guiding it so too unnatural things have a supernatural (spiritual) force guided them."
The Maharal seems to be explaining a very rational approach to mysticism. Just like science has shown that there are forces that can be explained through physics so too there are forces that can be explained through spirituality. The principle that is being worked with here is that just like the forces that are natural have an order that is always true like gravity and the like, so too the spiritual powers have an order that is always true. This allows for miracles to occur, but prevents change in the world.
The Maharal believes that the reason the rationalists do not believe in miracles is because a miracles dictates that there must be a change in the world. If a supernatural event happens, like water changing into blood, then that means the natural order of the world is changed. Therefore, according to the rationalists that the Maharal is speaking about, it is impossible for miracles to occur because it is impossible that the natural order of the world be changed.
The idea that a change in the natural order of the world is impossible is very logical. Even the Maharal agrees that this is an impossibility. Otherwise, there would be no such thing as nature and we would never be able to rely on the consistency of the world. However, if spiritual forces exist with their own nature, then miracles could occur without changing the natural order of the world. The way I understand the Maharal is in the following manner: a man cannot fly through natural forces, however, if a spiritual force came along then the man could fly. There is still gravity pulling the man down, however, there is a spiritual force that lifts him up. This would not destroy the nature of the world because the spiritual force is only temporary and fleeting and it only occurs when the spiritual order dictates that at this moment this man should fly. Also, miracles can only occur for the Jewish people because they are the connection, according to the Maharal, between the spiritual world and the physical world.
The Maharal is pointing out a misunderstanding. The philosophers believed that in order for miracles to occur nature must be changed. They also believed that nature never changes and therefore that means that miracles are impossible. However, the Maharal tells us that miracles can occur without changing nature. The misunderstanding here is that the philosophers don't realize that there are two types of forces; spiritual and physical. The actions of the spiritual forces do not negate the physical forces, but rather they work in harmony with each other. In light of this, miracles can be understood. Miracles do not change nature, they work through different forces other than nature. Also, the only way they can work is through the Jewish people since they are the people that connect the spiritual world to the physical world.
"Just like there is an order and laws for the natural world so too there is an order to miracles. This is because miracles are in the world through the connection that exists between the physical world and the spiritual world. This connection has an order that it follows and this is why miracles only last for a short time and are not eternal. This is why when we talk about G-D giving the maan to the Jewish people it does not violate the order of existence. Just like it is proper that the world follows nature and its physics, so too it is proper that, for the Jewish people that are connected to the spiritual world, there occurs miracles with an order.
There is an order for miracles that comes from G-D and there is never anything contained within miracles that change G-D's creation. This is because everything has an order that was given to it from G-D. This is the mistake that the philosophers made since they do not know about this idea. If they knew about this idea then they would be able to answer up all their questions even according to their own beliefs that the world follows the order that G-D created for it. Just like this idea, that the world was created with an order that was created by G-D, so too miracles have an order that was created by G-D and this does not lead to a change in the order of the world. This is because just like there is an intelligent order to nature, so too there is an intelligent order to things that are not found within nature.
The miracles, that are not found within nature, do not cause a change at all. Just like it is proper that things should exist in the world through natural forces, so too it is proper that things should exist in the world trough spiritual forces. If this is true, then that means that things that are natural and things that are unnatural are one subject. However, since things that are not natural are not understood they are said to be outside of the order of the world. This is not true at all, rather just like nature has a natural force guiding it so too unnatural things have a supernatural (spiritual) force guided them."
The Maharal seems to be explaining a very rational approach to mysticism. Just like science has shown that there are forces that can be explained through physics so too there are forces that can be explained through spirituality. The principle that is being worked with here is that just like the forces that are natural have an order that is always true like gravity and the like, so too the spiritual powers have an order that is always true. This allows for miracles to occur, but prevents change in the world.
The Maharal believes that the reason the rationalists do not believe in miracles is because a miracles dictates that there must be a change in the world. If a supernatural event happens, like water changing into blood, then that means the natural order of the world is changed. Therefore, according to the rationalists that the Maharal is speaking about, it is impossible for miracles to occur because it is impossible that the natural order of the world be changed.
The idea that a change in the natural order of the world is impossible is very logical. Even the Maharal agrees that this is an impossibility. Otherwise, there would be no such thing as nature and we would never be able to rely on the consistency of the world. However, if spiritual forces exist with their own nature, then miracles could occur without changing the natural order of the world. The way I understand the Maharal is in the following manner: a man cannot fly through natural forces, however, if a spiritual force came along then the man could fly. There is still gravity pulling the man down, however, there is a spiritual force that lifts him up. This would not destroy the nature of the world because the spiritual force is only temporary and fleeting and it only occurs when the spiritual order dictates that at this moment this man should fly. Also, miracles can only occur for the Jewish people because they are the connection, according to the Maharal, between the spiritual world and the physical world.
The Maharal is pointing out a misunderstanding. The philosophers believed that in order for miracles to occur nature must be changed. They also believed that nature never changes and therefore that means that miracles are impossible. However, the Maharal tells us that miracles can occur without changing nature. The misunderstanding here is that the philosophers don't realize that there are two types of forces; spiritual and physical. The actions of the spiritual forces do not negate the physical forces, but rather they work in harmony with each other. In light of this, miracles can be understood. Miracles do not change nature, they work through different forces other than nature. Also, the only way they can work is through the Jewish people since they are the people that connect the spiritual world to the physical world.
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.
Monday, July 6, 2009
Rambam-What is The Soul- Yisodei Hatorah perek 4 halacha 8
After the Rambam discusses that there is no soul without a physical entity and there is no physical entity without a soul he now discusses the soul of a man. He says,
נפש כל בשר היא צורתו שנתן לו האל והדעת היתרה המצויה בנפשו של אדם היא צורת האדם השלם בדעתו. ועל צורה זו נאמר בתורה נעשה אדם בצלמנו כדמותנו כלומר שתהיה לו צורה היודעת ומשגת הדעות שאין להם גולם כמו המלאכים שהם צורה בלא גולם עד שידמה להן. ואינו אומר על צורה זו הניכרת לעינים שהיא הפה והחוטם והלסתות ושאר רושם הגוף שזו תואר שמה. ואינה הנפש המצויה לכל נפש חיה שבה אוכל ושותה ומוליד ומרגיש ומהרהר. אלא הדעה שהיא צורת הנפש ובצורת הנפש הכתוב מדבר בצלמנו כדמותנו. ופעמים רבות תקרא זאת הצורה נפש ורוח. ולפיכך צריך להזהר בשמותן שלא יטעה אדם בהן. וכל שם ושם ילמד מענינו:
"The soul of every living thing is the form that G-D gave it. The extra knowledge that is found within the soul of a man is the complete form that is given to a man (it is considered complete) because of man's knowledge. It is because of this form (the extra knowledge) that the Torah says, 'Let us make man in our image and our likeness.' This means that there is a knowledgeable form that can attain knowledge that does not have a physical shape so much so that it is similar to them (the heavenly beings). You should not say about this form that it is recognizable to the eyes that it has a mouth, nose, jaw and other features of the body, that these features are called the image. Also, it is not the soul that is found in every animal that eat, drink, reproduce, feel, and think, rather the knowledge is the form of the soul and it is the form of the soul that the Torah is speaking about (when it says in our image and our likeness). Many times this is referred to as the form of the soul and the wind (or breath). Therefore, one needs to be careful with the names in order not to make a mistake and every name needs to be learned within its subject content."
The Rambam chooses to describe man in a very unique way. He does not say that man is special because of his ability to speak. He says that man's soul was given the special ability of attaining knowledge. Every other being that was granted a soul does not have the ability of gaining knowledge. This is what differentiates man from all other beasts. All creatures are given the abilities to eat, drink reproduce and so on, however, only man is given the special spiritual capability to know and attain the same level as the heavenly creatures. This is why the Torah says that man is made "in our image and our likeness." The Tzura, the soul of the man is similar to the angels and this allows him to attain the same understanding as the heavenly creatures.
Here we can see a crucial idea found within the Rambam, what is the soul. The soul of a man, as understood by Rambam, is solely his ability to attain knowledge. It is not some mystical being that combines with man, but rather just man's ability to attain knowledge like the angels. This is what the purpose of man is, to attain as much knowledge as possible. The more knowledge a man acquires the more important his soul becomes. This can explain why the Rambam believes learning is important. However, unlike many of his fellow Rabbis, the Rambam thought that all knowledge helps improve one's soul. Just like learning Gemorah and Tanach improves one's soul, so too knowledge of physics and metaphysics improves one's soul. This is a very innovative idea since it tells us that all knowledge is important and not just Torah proper. In fact, as David Guttman points out , science and metaphysics, according to the Rambam, are Torah.
נפש כל בשר היא צורתו שנתן לו האל והדעת היתרה המצויה בנפשו של אדם היא צורת האדם השלם בדעתו. ועל צורה זו נאמר בתורה נעשה אדם בצלמנו כדמותנו כלומר שתהיה לו צורה היודעת ומשגת הדעות שאין להם גולם כמו המלאכים שהם צורה בלא גולם עד שידמה להן. ואינו אומר על צורה זו הניכרת לעינים שהיא הפה והחוטם והלסתות ושאר רושם הגוף שזו תואר שמה. ואינה הנפש המצויה לכל נפש חיה שבה אוכל ושותה ומוליד ומרגיש ומהרהר. אלא הדעה שהיא צורת הנפש ובצורת הנפש הכתוב מדבר בצלמנו כדמותנו. ופעמים רבות תקרא זאת הצורה נפש ורוח. ולפיכך צריך להזהר בשמותן שלא יטעה אדם בהן. וכל שם ושם ילמד מענינו:
"The soul of every living thing is the form that G-D gave it. The extra knowledge that is found within the soul of a man is the complete form that is given to a man (it is considered complete) because of man's knowledge. It is because of this form (the extra knowledge) that the Torah says, 'Let us make man in our image and our likeness.' This means that there is a knowledgeable form that can attain knowledge that does not have a physical shape so much so that it is similar to them (the heavenly beings). You should not say about this form that it is recognizable to the eyes that it has a mouth, nose, jaw and other features of the body, that these features are called the image. Also, it is not the soul that is found in every animal that eat, drink, reproduce, feel, and think, rather the knowledge is the form of the soul and it is the form of the soul that the Torah is speaking about (when it says in our image and our likeness). Many times this is referred to as the form of the soul and the wind (or breath). Therefore, one needs to be careful with the names in order not to make a mistake and every name needs to be learned within its subject content."
The Rambam chooses to describe man in a very unique way. He does not say that man is special because of his ability to speak. He says that man's soul was given the special ability of attaining knowledge. Every other being that was granted a soul does not have the ability of gaining knowledge. This is what differentiates man from all other beasts. All creatures are given the abilities to eat, drink reproduce and so on, however, only man is given the special spiritual capability to know and attain the same level as the heavenly creatures. This is why the Torah says that man is made "in our image and our likeness." The Tzura, the soul of the man is similar to the angels and this allows him to attain the same understanding as the heavenly creatures.
Here we can see a crucial idea found within the Rambam, what is the soul. The soul of a man, as understood by Rambam, is solely his ability to attain knowledge. It is not some mystical being that combines with man, but rather just man's ability to attain knowledge like the angels. This is what the purpose of man is, to attain as much knowledge as possible. The more knowledge a man acquires the more important his soul becomes. This can explain why the Rambam believes learning is important. However, unlike many of his fellow Rabbis, the Rambam thought that all knowledge helps improve one's soul. Just like learning Gemorah and Tanach improves one's soul, so too knowledge of physics and metaphysics improves one's soul. This is a very innovative idea since it tells us that all knowledge is important and not just Torah proper. In fact, as David Guttman points out , science and metaphysics, according to the Rambam, are Torah.
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.
Thursday, July 2, 2009
Shafan and Arneves- What are They and Do They Chew Their Cud?
In Leviticus (11:1-6) It discusses what land animals are kosher and which not kosher even if they have at least one sign of kashrus. It says,
א וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, לֵאמֹר אֲלֵהֶם. 1 And the LORD spoke unto Moses and to Aaron, saying unto them:
ב דַּבְּרוּ אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר: זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, מִכָּל-הַבְּהֵמָה אֲשֶׁר עַל-הָאָרֶץ. 2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.
ג כֹּל מַפְרֶסֶת פַּרְסָה, וְשֹׁסַעַת שֶׁסַע פְּרָסֹת, מַעֲלַת גֵּרָה, בַּבְּהֵמָה--אֹתָהּ, תֹּאכֵלוּ. 3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
ד אַךְ אֶת-זֶה, לֹא תֹאכְלוּ, מִמַּעֲלֵי הַגֵּרָה, וּמִמַּפְרִסֵי הַפַּרְסָה: אֶת-הַגָּמָל כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה אֵינֶנּוּ מַפְרִיס--טָמֵא הוּא, לָכֶם. 4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
ה וְאֶת-הַשָּׁפָן, כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה, לֹא יַפְרִיס; טָמֵא הוּא, לָכֶם. 5 And the shafan, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
ו וְאֶת-הָאַרְנֶבֶת, כִּי-מַעֲלַת גֵּרָה הִוא, וּפַרְסָה, לֹא הִפְרִיסָה; טְמֵאָה הִוא, לָכֶם. 6 And the Arneves, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
ז וְאֶת-הַחֲזִיר כִּי-מַפְרִיס פַּרְסָה הוּא, וְשֹׁסַע שֶׁסַע פַּרְסָה, וְהוּא, גֵּרָה לֹא-יִגָּר; טָמֵא הוּא, לָכֶם. 7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.
Most commentators translate Shafan as the hyrax and the Arneves as the hare. However, there are several disagreements on this idea. When deciding how to understand what these creatures actually are there are several factors to consider. First, we must understand what the words Maaleh Geirah mean. Second, we must decide whether these animals, the hyrax and the hare, can fit into the definition of Maaleh Geirah that we conclude with. Finally, if they can not fit, we must consider the alternative understandings of the Hebrew words Shafan and Arneves.
Maaleh Geirah, what does it mean?
1)Rashi says that it means to bring up and vomit the food from its insides and it returns the food to its mouth. He says that Geirah refers to the food that is regurgitated to the mouth aka cud.
2)Onkelos renders the word Geira as dissolved food.
3)Ibn Ezra says that it refers to the action of returning food through the throat.
All three of these understandings seem to point to one conclusion. They all seem to say that the animal must chew its cud. Whether you hold the word Geira refers to an adverb, like Ibn Ezra, or a noun, like Rashi, it all seems to mean chew the cud. Also, the most compelling evidence that exists for how to describe Maaleh Geirah is to see how a camel digests food. The Gamal, or camel, chews its cud and the phrase Maaleh Geirah is used to describe the gamal, shafan and arneves' digestive characteristics. However, it could also be understood as chew the food that is brought from the stomach back into the mouth since this would also accurately describe a camel. We will discuss the difference shortly.
Now that we have defined Maaleh Geirah, can the hyrax and the hare fit into this understanding?
Here is a quote for a basic understanding of the Hyrax's digestive system from this website.
"Unlike the even-toed ungulates and some of the macropods, hyraxes do not chew cud to help extract nutrients from coarse, low-grade leaves and grasses. They do, however, have complex, multi-chambered stomachs which allow symbiotic bacteria to break down tough plant materials, and their overall ability to digest fiber is similar to that of the ungulates."
Although Hyraxes are able to digest food just as well as animals that do chew their cud, they perform no such action that can be described as chewing their cud. Also, they create no item that can even be considered cud. So whether we go according to Rashi and Onkeles that say Geirah refers to the ball of cud, or Ibn Ezra that says Geirah refers to the adverb of bring up the food there is no way to describe the Shafan as being Maaleh Geirah. This means that there must be another animal that the Torah meant when it said the word Shafan.
However, the Arneves is another story. This is classically translated as the Hare. Is this correct? Let us take a look at the Hares digestive system.
A basic understanding of the special digestion of the hare can be found on this website. "Cecotropes (also 'caecotrophes') also known as 'night feces', are the product of the cecum, a part of the digestive system, in mammals of the order lagomorpha, which includes two families: Leporidae (hares and rabbits), and Ochotonidae (pikas). Cecotropes are passed through the intestines and subsequently re-ingested for added nutrients in a process known as 'caecotrophy', 'caecophagy' 'pseudo-rumination', 'refection', or 'coprophagy.' Re-ingestion is also practiced by a few species of rodent (such as the capybara and guinea pig), a marsupial and a primate.
The process by which cecotropes are produced is called 'hindgut fermentation.' Food passes through the esophagus, stomach, small intestine, where nutrients are absorbed, and then into the colon. Through reverse peristalsis, the food is forced back into the cecum where it is broken down into simple sugars (i.e. monosaccharides) by bacterial fermentation. The cecotrope then passes through the colon, the anus, and is consumed by the animal. The process occurs 4 to 8 hours after eating. This type of re-ingestion to obtain more nutrients is similar to the chewing of cud in cattle."
Now we come to the second understanding of Maaleh Geirah, chew the food that is brought from the stomach back into the mouth. This is a good understanding since it accurately describes the camel's act of rumination. It will also describe the hares act of Cecotrope. This "night feces" can be described as cud in every aspect. The hare creates specific types of feces that would be described as Geirah according to Rashi and Onkeles. Even according to Ibn Ezra we could say that the hare's act of returning the dissolved food to its mouth from its anus could be the act of Maaleh Geirah. Therefore, we can say that the hare is the correct understanding of the word Arneves.
Still, we need to understand what is the Shafan's true translation. Perhaps the Pika, the cousin of the Rabbit, is the real Shafan. It has the same digestion habits as the hare. Therefore, it could be described as being Maaleh Geirah just like a hare. Also, as described on this website, "Pikas are native to cold climates, mostly in Asia, North America and parts of eastern Europe. Most species live on rocky mountain sides, where there are numerous crevices to shelter in, although some also construct crude burrows." This shows that the Pika fits with the descriptions of the Shafan. It is small, weak and lives in the mountains.
א וַיְדַבֵּר יְהוָה אֶל-מֹשֶׁה וְאֶל-אַהֲרֹן, לֵאמֹר אֲלֵהֶם. 1 And the LORD spoke unto Moses and to Aaron, saying unto them:
ב דַּבְּרוּ אֶל-בְּנֵי יִשְׂרָאֵל, לֵאמֹר: זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, מִכָּל-הַבְּהֵמָה אֲשֶׁר עַל-הָאָרֶץ. 2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth.
ג כֹּל מַפְרֶסֶת פַּרְסָה, וְשֹׁסַעַת שֶׁסַע פְּרָסֹת, מַעֲלַת גֵּרָה, בַּבְּהֵמָה--אֹתָהּ, תֹּאכֵלוּ. 3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat.
ד אַךְ אֶת-זֶה, לֹא תֹאכְלוּ, מִמַּעֲלֵי הַגֵּרָה, וּמִמַּפְרִסֵי הַפַּרְסָה: אֶת-הַגָּמָל כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה אֵינֶנּוּ מַפְרִיס--טָמֵא הוּא, לָכֶם. 4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
ה וְאֶת-הַשָּׁפָן, כִּי-מַעֲלֵה גֵרָה הוּא, וּפַרְסָה, לֹא יַפְרִיס; טָמֵא הוּא, לָכֶם. 5 And the shafan, because he cheweth the cud but parteth not the hoof, he is unclean unto you.
ו וְאֶת-הָאַרְנֶבֶת, כִּי-מַעֲלַת גֵּרָה הִוא, וּפַרְסָה, לֹא הִפְרִיסָה; טְמֵאָה הִוא, לָכֶם. 6 And the Arneves, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
ז וְאֶת-הַחֲזִיר כִּי-מַפְרִיס פַּרְסָה הוּא, וְשֹׁסַע שֶׁסַע פַּרְסָה, וְהוּא, גֵּרָה לֹא-יִגָּר; טָמֵא הוּא, לָכֶם. 7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you.
Most commentators translate Shafan as the hyrax and the Arneves as the hare. However, there are several disagreements on this idea. When deciding how to understand what these creatures actually are there are several factors to consider. First, we must understand what the words Maaleh Geirah mean. Second, we must decide whether these animals, the hyrax and the hare, can fit into the definition of Maaleh Geirah that we conclude with. Finally, if they can not fit, we must consider the alternative understandings of the Hebrew words Shafan and Arneves.
Maaleh Geirah, what does it mean?
1)Rashi says that it means to bring up and vomit the food from its insides and it returns the food to its mouth. He says that Geirah refers to the food that is regurgitated to the mouth aka cud.
2)Onkelos renders the word Geira as dissolved food.
3)Ibn Ezra says that it refers to the action of returning food through the throat.
All three of these understandings seem to point to one conclusion. They all seem to say that the animal must chew its cud. Whether you hold the word Geira refers to an adverb, like Ibn Ezra, or a noun, like Rashi, it all seems to mean chew the cud. Also, the most compelling evidence that exists for how to describe Maaleh Geirah is to see how a camel digests food. The Gamal, or camel, chews its cud and the phrase Maaleh Geirah is used to describe the gamal, shafan and arneves' digestive characteristics. However, it could also be understood as chew the food that is brought from the stomach back into the mouth since this would also accurately describe a camel. We will discuss the difference shortly.
Now that we have defined Maaleh Geirah, can the hyrax and the hare fit into this understanding?
Here is a quote for a basic understanding of the Hyrax's digestive system from this website.
"Unlike the even-toed ungulates and some of the macropods, hyraxes do not chew cud to help extract nutrients from coarse, low-grade leaves and grasses. They do, however, have complex, multi-chambered stomachs which allow symbiotic bacteria to break down tough plant materials, and their overall ability to digest fiber is similar to that of the ungulates."
Although Hyraxes are able to digest food just as well as animals that do chew their cud, they perform no such action that can be described as chewing their cud. Also, they create no item that can even be considered cud. So whether we go according to Rashi and Onkeles that say Geirah refers to the ball of cud, or Ibn Ezra that says Geirah refers to the adverb of bring up the food there is no way to describe the Shafan as being Maaleh Geirah. This means that there must be another animal that the Torah meant when it said the word Shafan.
However, the Arneves is another story. This is classically translated as the Hare. Is this correct? Let us take a look at the Hares digestive system.
A basic understanding of the special digestion of the hare can be found on this website. "Cecotropes (also 'caecotrophes') also known as 'night feces', are the product of the cecum, a part of the digestive system, in mammals of the order lagomorpha, which includes two families: Leporidae (hares and rabbits), and Ochotonidae (pikas). Cecotropes are passed through the intestines and subsequently re-ingested for added nutrients in a process known as 'caecotrophy', 'caecophagy' 'pseudo-rumination', 'refection', or 'coprophagy.' Re-ingestion is also practiced by a few species of rodent (such as the capybara and guinea pig), a marsupial and a primate.
The process by which cecotropes are produced is called 'hindgut fermentation.' Food passes through the esophagus, stomach, small intestine, where nutrients are absorbed, and then into the colon. Through reverse peristalsis, the food is forced back into the cecum where it is broken down into simple sugars (i.e. monosaccharides) by bacterial fermentation. The cecotrope then passes through the colon, the anus, and is consumed by the animal. The process occurs 4 to 8 hours after eating. This type of re-ingestion to obtain more nutrients is similar to the chewing of cud in cattle."
Now we come to the second understanding of Maaleh Geirah, chew the food that is brought from the stomach back into the mouth. This is a good understanding since it accurately describes the camel's act of rumination. It will also describe the hares act of Cecotrope. This "night feces" can be described as cud in every aspect. The hare creates specific types of feces that would be described as Geirah according to Rashi and Onkeles. Even according to Ibn Ezra we could say that the hare's act of returning the dissolved food to its mouth from its anus could be the act of Maaleh Geirah. Therefore, we can say that the hare is the correct understanding of the word Arneves.
Still, we need to understand what is the Shafan's true translation. Perhaps the Pika, the cousin of the Rabbit, is the real Shafan. It has the same digestion habits as the hare. Therefore, it could be described as being Maaleh Geirah just like a hare. Also, as described on this website, "Pikas are native to cold climates, mostly in Asia, North America and parts of eastern Europe. Most species live on rocky mountain sides, where there are numerous crevices to shelter in, although some also construct crude burrows." This shows that the Pika fits with the descriptions of the Shafan. It is small, weak and lives in the mountains.
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