Integrity and training
Happy Passover,
Hello,
I wanted to ask the Rabbi, according to Rabbi Kook and his followers, that there is a purpose to the world of self-improvement. And the fulfillment of the mitzvot is part of making ourselves perfect. And perhaps as work for a higher purpose.
Why is it necessary to fulfill the commandments that bind man to his place, and is it not enough to subdue our instincts with the commandments that bind man to his fellow man – the laws of morality?
I didn’t understand the question. Why do you assume that the perfection of man and the world depends only on the commandments between man and his fellow man?
For three reasons,
First of all, self-improvement depends on choice and effort. And obedience to moral laws is a choice, as we know.
So moral laws have the potential to play this role.
Second, there is a reality with a disadvantage in terms of evil, and moral laws can correct and complete this reality.
So far, indeed, moral laws and commandments between man and man can serve as the role of self-improvement.
Now I will give a reason why it is better to choose it:
Third, if we have a suitable reality, we have no reason to try and add roles to it. In the sense of Ockham's razor.
I didn't understand any of the reasons.
1. Even training in non-moral laws depends on choice.
2. And maybe there is also a disadvantage on an immoral level and that is compensated for by the amoral commandments.
3. Occam's Razor is a principle that chooses between two options when there is no information. But I have never heard of a problem using Occam's Razor on existing information why it is not simple. Are you also asking why there are four fundamental forces in physics and not just one using Occam's Razor?
2. But all the shortcomings are in us! And in us there is no shortcomings in the immoral plane. Because if God did not command it, there would be no shortcomings in this plane.
Regarding the rest, it is indeed a bit weak, but it expresses my objection to why the Torah is so contrary to the laws of morality and basic logic.
It is not necessarily true that the disadvantage is only in us. Perhaps it is also in the world. Beyond that, God's commandment does not necessarily create the religious disadvantage, just as it does not create the moral disadvantage (although the dilemma of atonement must be discussed, and so on).
The Torah also does not contradict morality and logic, except in a few cases. In most cases where there is an incompatibility, this commandment is an immoral and not an anti-moral one.
As a rule, we have not heard questions of “one must make things difficult in a hurry”. We have only heard “one must settle in a hurry”, and that too is pressing.
What is the difference between immoral and anti-moral?
For example, the Amalekite sacrifice, the status of women, sacrifices, etc. Is it moral?!
Immoral is something that is not related to morality. Anti-moral is a contradiction to morality. Most of the commandments you can think of are immoral (all the eating prohibitions, Shabbat, most of the commandments that depend on the land, and many more). I don't understand the status of the Amalekite at all. The status of women is there and there is. Sacrifices, the main obligations of sacrifice are anti-moral, but there are many more neutral details.
So does the rabbi not mind observing so many anti-moral and stupid details. For example, washing hands, blessing food in particular, or prayer in general (which according to the rabbi does not help).
Or the obligation of sacrifice?
Nati, if you don't read what I write, then it's a waste of both of our time.
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