Torah and Jewish Idea > Torah and Jewish Idea
Shalom
edu:
Muman613 is correct that there are many different names for G-d in the Tanakh and there is a strong ideological reason for each one of them, denoting a different type of interreaction with the world.
This week's parsha Vaera even stresses this point Shmot/Exodus 6:2 where G-d stresses that his interreaction with the Patriarchs was with one particular name of G-d and not the name primarily used with Moshe/Moses.
As a side issue, commentaries are bothered by the fact that we do sometimes find the name "Yud-Kay-Vav-Kay" (the name primarily with Moshe)
used sometimes when G-d is communicating to the Patriarchs, so why does Shmot/Exodus 6:2 at first glance imply that it was not used by them?
There are answers to the question, but I will leave it for others for the time being to deal with.
edu:
As I stated above:
--- Quote ---As far as certain Kabbalistic ideas that you quoted Dan, although they definitely can be abused and interpeted in a way that is contrary to Judaism, however, there is a Torah mitzva to judge, the righteous for the benefit of the doubt and the ideas you quoted are interpreted by some followers of Kabbala as symbols for various Jewish ideals and not in a literal sense.
--- End quote ---
Indeed our most prominent authority in Judaism on the laws of how to avoid slander and gossip, who is nicknamed the Chafetz Chaim, wrote in another one of his well-received books, the Mishna Brura, that although Zohar and Kabbalah are not on the level of standard halachic sources, when there is a conflict between Halacha and Kabbala, however, Zohar and Kabbala are legitimate sources to learn from and sometimes we can even apply ideas from the Zohar to our day to day religious observance. This is not an exact quote, rather it is a summary of his view.
Chafetz Chaim has clearly has found a way to interpret, some astonishing statements in the Zohar and Kabbalah, which is usually associated with mysticism, in a harmless way.
muman613:
The Torah explicitly says that Hashem originally intended to take the Jews from Egypt by means of an Angel but he actually brought us out with his own 'hand'.
Parasha Ki Tisa
1. The Lord spoke to Moses: "Go, ascend from here, you and the people you have brought up from the land of Egypt, to the land that I swore to Abraham, Isaac, and Jacob, saying: 'I will give it to your descendants.'
2. I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivvites, and the Jebusites
http://www.chabad.org/parshah/torahreading.asp?AID=15567&p=complete
My point is that the Torah is full of mystical {non-rational} ideas. The whole concept of Chokim are based on the fact that the law does not have a rational reason.
Tag-MehirTzedek:
--- Quote from: Dan Ben Noah on January 19, 2012, 03:58:52 PM ---
Edu, I think this rabbi would probably agree with some of what you're saying about a symbolic interpretation of certain ideas. He is a follower of Shulchan Aruch, and if I'm not mistaking Rabbi Yosef Karo had some kabbalistic influence. (Although I can't point to the places in the Shulchan Aruch where this influence shows up.)
--- End quote ---
Tefillin on hol hamoed, Blessing of the moon.
muman613:
--- Quote from: Tag-MahirTzedek on January 19, 2012, 08:22:12 PM --- Tefillin on hol hamoed, Blessing of the moon.
--- End quote ---
Arutz Sheva just today talks about Kiddush Levana {Sanctifying the Moon}.
http://www.israelnationalnews.com/Articles/Article.aspx/11137
Navigation
[0] Message Index
[#] Next page
[*] Previous page
Go to full version