tag:blogger.com,1999:blog-6453787673476195995.post9144869152865428129..comments2024-03-19T23:03:01.685-05:00Comments on Beis Vaad L'Chachamim: Yisro, Shemos 20:11. Ki Sheishes Yamim. Why Isn't Shabbos a Universal Mitzvah?Eliezer Eisenberghttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comBlogger10125tag:blogger.com,1999:blog-6453787673476195995.post-57778419526004897432011-01-20T09:57:51.724-06:002011-01-20T09:57:51.724-06:00great unknown, I just now looked at Rashi in Chuli...great unknown, I just now looked at Rashi in Chulin, and put it into the post. Thanks.Barzilaihttp://www.blogger.com/profile/16036989084122930226noreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-88554211026432654782011-01-19T16:34:43.952-06:002011-01-19T16:34:43.952-06:00Just for the sake of precision:a) there can be no ...Just for the sake of precision:<br><br>a) there can be no single "correct" view of the Ribbono Shel Olam. The the RSh"O reveals as infinite even in this world of tzimzum. Thus, no finite creature [that's all of them] can grasp the total view.<br><br>b) The inyan at the beginning of va'Erah is saying that Moshe Rabbeinu's view of the RSh"O is different from that of the Avos in kind.<br><br>c) There are actually 603,550 different "views" of the infinite RSh"O accessible to the neshama, and each neshama has it's own <b>unique</b> view. However, the latter axiom has to be modified by taking into account that many [most] neshamos are twigs of a root neshama. Of the root neshamos, there are 603,550.<br><br>d) Therefore, each neshama [or neshama sept] has a unique portion in the torah [shishim ribo osiyos], and unique chiddushim that can only be created by it.<br><br>e) And each neshama has a unique purpose in creation, as well as a unique personal approach to kiyum hamitzvot [priorities, opportunities, hiddurim, kavanot. See the famous Rambam, Pirush HaMishnayot, end of Makkot].<br><br>f) This being said, it is important to emphasize that although the Tree has many branches and twigs, one has to be at least connected to the Tree. The weeds and thistles growing around the tree, even right next to the trunk, have no claim to a connection; indeed, all they do is weaken the Tree.<br><br>As Rav Dessler is reputed to have said, "There are many ways to drive from Tel Aviv to Yerushalyim, but regardless, one has to be travelling generally eastward."great unknownnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-61709469988959404212011-01-18T01:09:31.415-06:002011-01-18T01:09:31.415-06:00I guess you're right about Geiger- but there a...I guess you're right about Geiger- but there are certainly a significant amount of kofrim (whatever that means- and i suspect we have radically different ideas about that) that fit into your statement.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-4786607505804995852011-01-17T23:56:15.555-06:002011-01-17T23:56:15.555-06:00Do you ever sleep? And Geiger does not belong on ...Do you ever sleep? And Geiger does not belong on the list. He didn't believe in Matan Torah in the literal sense.bnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-22255779425525452632011-01-17T22:17:17.405-06:002011-01-17T22:17:17.405-06:00oops, i meant to have more people classically cons...oops, i meant to have more people classically considered to be kofrim in that list- i meant to show how that statement is too inclusive...Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-3930970588225516772011-01-17T22:11:10.234-06:002011-01-17T22:11:10.234-06:00"The G-d that created the world and Who gave ..."The G-d that created the world and Who gave us the Torah and Who has an ongoing and loving relationship with us, His people."<br><br>The problem is this explanation includes everyone from Abraham Geiger to Rav Shimshon Raphael Hirsch, The Rambam to The Arizal, The Satmar Rav to Rav Kook. <br><br>It seems the only way to avoid worshiping different G-ds is not to define G-d at all. Maybe there's something to be said for Negative Theology after all...<br><br>Regards from Bar Ilan...<br><br>Anonymous 9:19Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-69997007569771283332011-01-17T21:51:28.339-06:002011-01-17T21:51:28.339-06:00great unknown- that's what Reb Reuven said, an...great unknown- that's what Reb Reuven said, and I would love to see it inside. It would also answer Tosfos kashe on Rashi in Yevamos that Rav Hutner brings down.<br><br>Anonymous 9:19 pm, that's an interesting and frightening thought, that two frum Jews could have such distinct ideas of the Ribono shel Olam that they are not worshiping the same G-d at all. Like the Rambam and the Raavad's gedolim mimenu. Maybe the most important definition is "the G-d that created the world and Who gave us the Torah and Who has an ongoing and loving relationship with us, His people.bnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-51948110547141088282011-01-17T21:19:44.360-06:002011-01-17T21:19:44.360-06:00"The definition of God is His characteristics..."The definition of God is His characteristics, and those are defined so disparately that they simply do not mean the same thing at all"<br><br>You seem to feel that there is some sort of consensus in Jewish thought about what G-d's characteristics are. It's certainly possible that a frum Jew can have a definition of G-d that is closer to a Muslim than another, equally frum Jew. For example, according to the Rambam, we are not even permitted to explain the characteristics of G-d. (Negative Theology). From what I can see, this "non-definition definition" of G-d is closer to certain Islamic schools of thought than your own! Yet if we follow your reasoning, you and the Rambam don't worship the same G-d!Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-78793324156056300832011-01-17T19:03:28.577-06:002011-01-17T19:03:28.577-06:00In fact, now that I search through my becobwebbed ...In fact, now that I search through my becobwebbed memory, I think there is a midrash that says that goyim are chayav in zachor. However, I don't have a CD to search in order to confirm same.great unknownnoreply@blogger.comtag:blogger.com,1999:blog-6453787673476195995.post-81053546403883513962011-01-17T18:16:59.127-06:002011-01-17T18:16:59.127-06:00a)the near-universal concept of a periodic day of ...a)the near-universal concept of a periodic day of rest may stem not from spirituality, but from an understanding that a "break" is necessary to maintain peak performance. This is the argument Moshe used with Par'oh.<br><br>b) I once heard R' Ya'akov say the teretz that goyim are mechuyav in zachor. Otherwise, they would be kofrim, which is a category of avodah zarah. see Rashi Chullin bottom of 5a.great unknownnoreply@blogger.com