Torah and Jewish Idea > Torah and Jewish Idea
Shalom
edu:
The Mishna Brura held that Arizal was an observant Jew and sometimes quotes from Arizal.
I accept the evaluation of the Mishna Brura of Rabbi Isaac Luria and not the evaluation of the lady in the video
and I refuse to even listen to what she has to say.
Kahane-Was-Right BT:
--- Quote from: Dan Ben Noah on May 11, 2012, 10:37:33 AM ---I have not read that book, but I saw the video that Tag Mechir Tzedek put up which showed quotes from the founders of Israel that were indistinguishable from Nazi ideology. Now the woman in these videos posits the theory that in addition to those self-hating Jews, there were actual German Nazis who infiltrated the Zionist movement so that they could continue their struggle against the Jews in Israel. I don't know nor am I qualified to know if this is true or not, but it is an interesting theory, especially when taking into consideration some of the evil things that were done to Jews by the establishment as well as the Nazi ties of Haaretz.
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That's absurd. The german nazis and officials entered the syrian and egyptian governments to continue their programs of extermination. This is well-documented. They did thta because those countries were interested in and attempted to exterminate the israeli Jews.
Other than yitzak rabin, there were not incidents of Israeli soldiers opening fire and rampaging Jews. It was Jewish criminals who were the problem, german nazis were fighting alongside the arabs.
Kahane-Was-Right BT:
--- Quote from: Zelhar on May 11, 2012, 11:57:07 AM ---I suggest you try to read the books of rabbi Moshe Chaim Luzzatto. מסילת ישרים in particular which is one of the foundations of the morality literature in Judaism. You cannot learn morality from lying frauds like that woman.
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Indeed a great suggestion by Zelhar. "Ramchal" as he is commonly known, was certainly a mystic yet his text Mesilat Yesharim is one of the all time classics on morality and character traits. And even I admit that it is great lol.
muman613:
--- Quote from: Kahane-Was-Right BT on May 13, 2012, 01:37:44 PM ---Indeed a great suggestion by Zelhar. "Ramchal" as he is commonly known, was certainly a mystic yet his text Mesilat Yesharim is one of the all time classics on morality and character traits. And even I admit that it is great lol.
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Yes , this is called Mussar...
http://www.torah.org/learning/mussar-psych/mussar21.html
--- Quote ---Mussar, the Torah’s approach to personal growth has, at its most fundamental core, the call to utilize the entire physical world in the service of the transcendent, eternal world. The Torah calls upon every human being (both Jews and Gentiles in different ways) to recognize this world as the place to activate G-d’s Will through the use of the physical world of things, feelings, thoughts and actions. The Torah teaches us how to harness the material world in the service of transcendent connection to eternity.
By contrast, other forms of self-improvement are aimed at capitalizing on the transcendent aspect of a person in the service of the physical world. Being calmer, meditating, looking beyond the moment, understanding values, prioritizing and so on are all seen as tools in the pursuit of a better physical existence, whether that means a better marriage, friendships, a job or even a vacation. The point of self-improvement is to harness the transcendent world of a person in the service of his physical existence.
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Naaleh on-line has a great video series on Ramchals Mesilat Yesharim @
http://www.naaleh.com/search/class/19
--- Quote ---The Mesillat Yesharim ("Path of the Just") is an ethical text composed in 1740 by the influential Rabbi Moshe Chaim Luzzato. Considered by many to be the core text for anyone engaged in a serious quest for self-improvement, the Mesillat Yesharim answers such basic questions as the nature of Man’s purpose in life as well as the proper and improper methods of drawing close to G-d. Rabbi Yitzchak Cohen develops the ideas presented in this important work, and makes each point relevant to the daily lives of his listeners
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And Rabbi Weins site has this to say about Ramchal:
http://www.rabbiwein.com/Essential-Classicsbr-Books-That-Have-Made-a-Differencebr-4-Lectures-P998.html
--- Quote ---Mesilat Yesharim - Because of his Kabbalistic teachings, critics hounded the Ramchal for his entire short life, making sure his writings were never read. Yet centuries later, his definitive work Mesilat Yesharim became the cornerstone of the mussar movement. Likening this word to a great maze, the Ramchal lays down the foundation of righteous behavior - the map we need to navigate through the outer trappings and find the path to truth.
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muman613:
More on the Mussar Movement:
http://www.jewishideas.org/articles/mussar-jewish-psycho-ethical-model-our-time
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This movement is Mussar. The Mussar movement arose in the nineteenth century, most centrally influenced by R. Israel Wolf Lipkin, known as Reb Yisrael Salanter (1810–1883), in a period impacted by the Enlightenment and what Reb Yisrael perceived as a lack of spiritual/ethical depth in parts of the Jewish community including the yeshivot. Reb Yisrael derived his central teachings from the Torah, Proverbs (Mishlei), Saadya Gaon’s Emunot V’Deotfrom the tenth century, Ibn Pakuda’s Hovot Halevavotfrom the eleventh Century, and the Ramhal’s Mesilat Yesharim from the eighteenth century.
Reb Yisrael was bothered by the phenomenon of Jews being outwardly observant of ritual commandments while at the same time neglecting social and interpersonal commandments. For example, he noticed that fellow Jews were very concerned about discovering a drop of blood in an egg (which would deem it non-kosher), but not as concerned with the blood that rises in the face of someone who has just been hurt by the evil tongue. He wanted one to become aware of inner structure as the judge of a religious act; if one did not become more aware one would end up living a life based on habit, diversion, and conformity. What has often passed for religion is this habituation pattern (making of religion a mere plethora of obsessive details to gain control over anxiety); so- called reason can also be just a rationalization of instincts and fears (for example, the male fear of giving up power and control of the synagogue can lead to the halakhic claim that women are only permitted to take on proscribed roles).
In Reb Yisrael’s eyes, religion had become a hergel,a cultural “habit,” where people came together to join a community which supported a specific lifestyle, but did not sufficiently confront their behavior, inner motivations, and elevate their religious practices as a means toward connecting to G-d. He tried to understand this phenomenon and came to the conclusion that human beings are more powerfully influenced by deep emotional forces than simple rational motivations. Unless these emotional forces are addressed, they will always undermine our rational proclivities. He called these forces keihah,the dim or dark part of the psyche, as opposed to the less potent meir,bright, clear part of the psyche (Ohr Yisrael, p. 25). The dim part of the psyche could become ruled by the bright part, but only with consistent work, combining intellect and emotion.
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