(2:1)
All names of Hashem
(besides YHVH) describe how He affects His creation. He is called
"merciful" and "vengeful" not because these describe His essence but in
terms of how His actions affect human beings.
This is like a human judge who objectively judges one person guilty and another innocent, without changing intrinsically.
G-d's attributes are in three categories: (a) action, (b) relation, (c) negation.
(a) Attribute of action describe what G-d accomplishes via natural means, such as "merciful" and "vengeful." (b) Names which describe relation to G-d, such as "Blessed" and "Holy". describe G-d's stature in human terms.
This is like a human judge who objectively judges one person guilty and another innocent, without changing intrinsically.
G-d's attributes are in three categories: (a) action, (b) relation, (c) negation.
(a) Attribute of action describe what G-d accomplishes via natural means, such as "merciful" and "vengeful." (b) Names which describe relation to G-d, such as "Blessed" and "Holy". describe G-d's stature in human terms.
(c) Attributes
of negation describe what G-d is not. "Living" means that G-d is not
dead, like the idols. But neither life and death apply to G-d at all,
only to physical beings. "First and last" does not literally apply
to G-d who is above time. It means
G-d is not subsequent to anything and is not subject to
termination. "One" means He is not plural, but G-d is not one in
the way human beings conceive of oneness (interconnected
parts).
Attributes associated with YHVH reflect His direct creative power without natural intermediaries,
such as "forms light and creates darkness" and "alone does great wonders."
Kel
Shakai means G-d controls natural forces according to His will, such as
when He aided the Avos without overt miracles. Yetzias Mitzraim was a
revelation of YHVH; it was clear that G-d was creating wonders anew.
The Avos did not need overt miracles because their faith was absolute.
G-d is not physical. Some descriptions of G-d's actions sound physical, such as "seeing,
hearing, speaking, writing" etc. G-d "speaks" or "writes" in that
elements of creation operate acccording to G-d's will, and can be formed
into Divine speech or writing. G-d "descends" means a subtle physical
visage may surround a spiritual entity, called "Holy Spirit." It is not G-d Himself (2:4) G-d's will caused air to form sound waves which voiced
the Ten Statements(2:6).
(2:7)
Images associated with G-d's revelation (Divine glory, Presence, fire,
cloud) are like reflected, not direct,
Divine light.
(2:10)
Eretz Yisrael is His land. As certain living things grow better in
certain lands, the Jewish soul flourishes in Eretz Yisrael. The Jews
cannot approach Divinity anywhere else.
(2:12). Prophecy is only in Eretz Yisrael, and the few exceptions are for Eretz Yisrael's sake. Those prophets also attained their prophetic level beforehand in Eretz Yisrael.
Eretz Yisrael is one level below Gan Eden. Adam was created and buried in Eretz Yisrael. Kayin and Hevel fought over the inheritance of Eretz Yisrael and who would be attached to Divine influence. Verses such as "before G-d" and "in G-d's presence" refer to Eretz Yisrael. Yitzchak and Yishmael struggled over Eretz Yisrael, as did Yaakov and Esav (2:14).
(2:12). Prophecy is only in Eretz Yisrael, and the few exceptions are for Eretz Yisrael's sake. Those prophets also attained their prophetic level beforehand in Eretz Yisrael.
Eretz Yisrael is one level below Gan Eden. Adam was created and buried in Eretz Yisrael. Kayin and Hevel fought over the inheritance of Eretz Yisrael and who would be attached to Divine influence. Verses such as "before G-d" and "in G-d's presence" refer to Eretz Yisrael. Yitzchak and Yishmael struggled over Eretz Yisrael, as did Yaakov and Esav (2:14).
Sinai, Paran and parts of Mitzraim are within the Scriptural boundaries of Eretz Yisrael; this is why prophecy occured there.
(2:16) Eretz Yisrael was created to rectify the world, but after the tower of Bavel it was designated only for Israel. Avraham was worthy of G-d's covenant only there. Israel was worthy to be called "Nation of G-d" only when living in G-d's inheritance (Eretz Yisrael).
(2:16) Eretz Yisrael was created to rectify the world, but after the tower of Bavel it was designated only for Israel. Avraham was worthy of G-d's covenant only there. Israel was worthy to be called "Nation of G-d" only when living in G-d's inheritance (Eretz Yisrael).
(2:18) Even the land has a Shabbos (shmitta). It is forbidden to sell that land permanently, for "the land is Mine."
The times for Shabbos and Yom Tov depend on Eretz Yisrael. It is the center of civilization, and the dateline is set accordingly.
(2:20) The Avos were eager to live (and be buried) in Eretz Yisrael even with the presence of Canaanites. Moshe desired this but was denied. The nations sought to pray and offer korbanos in the Beis Hamikdash even though their religions contradicted Judaism. They desire that land today, even without the Divine Presence.
(2:22) Chazal say one who lives outside Eretz Yisrael is like one who has no G-d. As it is forbiddden to return to Egypt, certainly it is forbidden to emigrate to other lands from Eretz Yisrael. Numerous halachic and agadic statements teach how great is Eretz Yisrael. One should live there even among idolaters, and one can compel a spouse to move there.
(2:23) Eretz Yisrael purifies souls in the same way we are purified by being in the presence of prophets. It is the "gateway of the heavens." We have neglected our obligation to seek Eretz Yisrael, and our words and gestures of yearning are empty.
(2:24) The failure of the Jewish nation to return to Eretz Yisrael caused the Divine Presence to be absent from the second Beis Hamikdash. Jews outside Eretz Yisrael are like asleep, though their hearts are awake. The Divine influence rests on the Jews only according to their receptivity.
(2:25) Korbanos are called G-d's "bread." This does not mean G-d benefits from korbanos. Korbanos are "for My fire," meaning the heavenly fire which consumes korbanos. When G-d sends this fire it shows His desire to manifest His greatness among His people. Food does not feed the intellect but it feeds the body which allows the intellect to function. So too, Divinity rests within the Jewish nation due to the body i.e. korbanos properly organized. The different components of the mishkan correspond to different parts of the human body (2:26).
(2:30) Today we are without a head or heart and no real body, just dry bones (Yechezkel). But these dry bones, more than the intact bodies of others, have a remnant of life in them. This is why we have survived exile (2:33). And G-d will restore us. Nevertheless we remain attached to Divinity through G-d's commandments (2:34).
The Suffering Servant of Yeshayahu 53 who bears the sins of the world is Israel.
(2:36) Israel is heart of the nations. As the heart suffers from weaknesses in the body, Israel suffers from the ills of the world. The sensitivity of the heart has an advantage, however, since it quickly expels harmful influences that other organs do not. Thus, Israel endures whereas other nations become extinct. G-d does not allow our sins to accumulate to the point of destruction (2:44).
The times for Shabbos and Yom Tov depend on Eretz Yisrael. It is the center of civilization, and the dateline is set accordingly.
(2:20) The Avos were eager to live (and be buried) in Eretz Yisrael even with the presence of Canaanites. Moshe desired this but was denied. The nations sought to pray and offer korbanos in the Beis Hamikdash even though their religions contradicted Judaism. They desire that land today, even without the Divine Presence.
(2:22) Chazal say one who lives outside Eretz Yisrael is like one who has no G-d. As it is forbiddden to return to Egypt, certainly it is forbidden to emigrate to other lands from Eretz Yisrael. Numerous halachic and agadic statements teach how great is Eretz Yisrael. One should live there even among idolaters, and one can compel a spouse to move there.
(2:23) Eretz Yisrael purifies souls in the same way we are purified by being in the presence of prophets. It is the "gateway of the heavens." We have neglected our obligation to seek Eretz Yisrael, and our words and gestures of yearning are empty.
(2:24) The failure of the Jewish nation to return to Eretz Yisrael caused the Divine Presence to be absent from the second Beis Hamikdash. Jews outside Eretz Yisrael are like asleep, though their hearts are awake. The Divine influence rests on the Jews only according to their receptivity.
(2:25) Korbanos are called G-d's "bread." This does not mean G-d benefits from korbanos. Korbanos are "for My fire," meaning the heavenly fire which consumes korbanos. When G-d sends this fire it shows His desire to manifest His greatness among His people. Food does not feed the intellect but it feeds the body which allows the intellect to function. So too, Divinity rests within the Jewish nation due to the body i.e. korbanos properly organized. The different components of the mishkan correspond to different parts of the human body (2:26).
(2:30) Today we are without a head or heart and no real body, just dry bones (Yechezkel). But these dry bones, more than the intact bodies of others, have a remnant of life in them. This is why we have survived exile (2:33). And G-d will restore us. Nevertheless we remain attached to Divinity through G-d's commandments (2:34).
The Suffering Servant of Yeshayahu 53 who bears the sins of the world is Israel.
(2:36) Israel is heart of the nations. As the heart suffers from weaknesses in the body, Israel suffers from the ills of the world. The sensitivity of the heart has an advantage, however, since it quickly expels harmful influences that other organs do not. Thus, Israel endures whereas other nations become extinct. G-d does not allow our sins to accumulate to the point of destruction (2:44).
The
soul connects to the heart and then to the rest of body. So too,
Divinity connects to Israel and then to the rest of the world. Israel
as "heart" bears sins of non-Jews by assimilating their ways. G-d
purifies us of such sickness through distress. A rectified Israel can
then be
a conduit of Divinity for the world.
(2:48) There are (a) rational commandments in the Torah and (b) Divine laws. Rational laws are social ethics and self-evident obligations towards the Creator. Divine laws are commandments the rational mind would not have devised independently.
Verses which seem to downgrade Divine laws in favor of rational laws are misunderstood. Rational laws are prerequisites to Divine laws. No society can function without civil justice, nor can the Jewish nation fulfill Divine laws under such conditions. Then G-d says, "if only you would keep my rational laws." But the Divine laws are what distinguish the Jewish nation, and are the means to achieving Divine influence.
(2:50) Torah calls for moderation, not asceticism. Body and soul must receive their due, without excess. Some Torah laws arouse joy and others awe. The joy of Shabbos brings a person close to G-d no less than the fast days. One should rejoice in mitzvos, stemming from love and gratitude to G-d. One should feel like a welcome guest in His home.
(2:50) Shabbos recalls creation and yetzias mitzraim because the latter was obviously caused by G-d's will. This testifies to G-d as creator. Without the reinforcement of Shabbos observance, one will have doubts about creation.
G-d is called "G-d of Avraham, Yitzchak and Yaakov" because His light was manifest in these men who were suitable to receive this light.
(2:51) G-d glorifies Himself through Israel. The Divine light rests upon them, miracles happened to them, and special rewards and punishments were received by them. This shows a Creator who rules by providence, and belief in G-d has spread among the nations as a result.
(2:56) Torah reveals G-d's splendor more than the heavens. Without the Jewish people the Torah would not have been given.
Genuine Divine service is evident in mitzvos done with joy, despite inconvenience or financial expense.
Divine wisdom is evident in mitzvos e.g. laws of property and agriculture involve very precise calculations.
(2:58) G-d's high expectations and exacting punishments in Tanach are because the Divine Presence is in Israel's midst.
(2:60) The Mitzvos surpass human wisdom; nevertheless we can understand the laws of tumah relate to death. Death is the ultimate deficiency, and bodily discharges are the loss of life force. A spiritually refined person can sense spiritual impurity.
The laws of leprosy on houses and clothing is explained as follows: When the Divine Presence resided within the Jewish people, it gave them a Divine life force and radiance in their bodies, clothes and houses. If an individual was not worthy of the Divine Presence, a leprous mark was a sign that the light of this Presence was absent. This is like when people's physical condition changing because of fright (2:62).
The Sanhedrin had to know science, language, and the occult. One needs secular studies to master Torah. Biology is necessary for agricultural laws, kashrus, blemishes and bodily discharges. Some details require Divine aid to know . Astronomy is required for setting the Jewish calendar. Our calendar is amazingly accurate (unlike the nations'), passed down from the family of King David.
(2:48) There are (a) rational commandments in the Torah and (b) Divine laws. Rational laws are social ethics and self-evident obligations towards the Creator. Divine laws are commandments the rational mind would not have devised independently.
Verses which seem to downgrade Divine laws in favor of rational laws are misunderstood. Rational laws are prerequisites to Divine laws. No society can function without civil justice, nor can the Jewish nation fulfill Divine laws under such conditions. Then G-d says, "if only you would keep my rational laws." But the Divine laws are what distinguish the Jewish nation, and are the means to achieving Divine influence.
(2:50) Torah calls for moderation, not asceticism. Body and soul must receive their due, without excess. Some Torah laws arouse joy and others awe. The joy of Shabbos brings a person close to G-d no less than the fast days. One should rejoice in mitzvos, stemming from love and gratitude to G-d. One should feel like a welcome guest in His home.
(2:50) Shabbos recalls creation and yetzias mitzraim because the latter was obviously caused by G-d's will. This testifies to G-d as creator. Without the reinforcement of Shabbos observance, one will have doubts about creation.
G-d is called "G-d of Avraham, Yitzchak and Yaakov" because His light was manifest in these men who were suitable to receive this light.
(2:51) G-d glorifies Himself through Israel. The Divine light rests upon them, miracles happened to them, and special rewards and punishments were received by them. This shows a Creator who rules by providence, and belief in G-d has spread among the nations as a result.
(2:56) Torah reveals G-d's splendor more than the heavens. Without the Jewish people the Torah would not have been given.
Genuine Divine service is evident in mitzvos done with joy, despite inconvenience or financial expense.
Divine wisdom is evident in mitzvos e.g. laws of property and agriculture involve very precise calculations.
(2:58) G-d's high expectations and exacting punishments in Tanach are because the Divine Presence is in Israel's midst.
(2:60) The Mitzvos surpass human wisdom; nevertheless we can understand the laws of tumah relate to death. Death is the ultimate deficiency, and bodily discharges are the loss of life force. A spiritually refined person can sense spiritual impurity.
The laws of leprosy on houses and clothing is explained as follows: When the Divine Presence resided within the Jewish people, it gave them a Divine life force and radiance in their bodies, clothes and houses. If an individual was not worthy of the Divine Presence, a leprous mark was a sign that the light of this Presence was absent. This is like when people's physical condition changing because of fright (2:62).
The Sanhedrin had to know science, language, and the occult. One needs secular studies to master Torah. Biology is necessary for agricultural laws, kashrus, blemishes and bodily discharges. Some details require Divine aid to know . Astronomy is required for setting the Jewish calendar. Our calendar is amazingly accurate (unlike the nations'), passed down from the family of King David.
[to be continued]
No comments:
Post a Comment