The reduction
Greetings to the esteemed Rabbi
I saw in the Rabbi’s book about the Tzimtzum that some find it difficult to believe that God is in the entrances of the insane.
The matter is a little puzzling, what exactly is stopping him from being there?
The smell? What does it mean, that it is in physical clothing?
And it is not honorable for him to dress in the attire of the madmen’s entrances.
And is it comfortable for him to dress in my body?
The story sounds strange.
Anyway
I want to formulate the question of reduction in this way.
I saw people bring up on behalf of the first that one of the prohibitions is that God cannot commit suicide.
In this version, the difficulty of creation is certainly great because creation is a partial suicide.
What’s wrong with me, Katla? What’s wrong with me, Katla?
Is the wording correct?
In essence, is it so clear that God cannot commit suicide?
Regarding the answer to the question of reduction, the Rabbi wrote to me that the words of Rabbi Shem Tov Gefen do not reconcile human choice.
And regarding the choice of humans, it must be said that there is no reduction in this, because on the contrary, it completes God.
Conclusion: The only answer to the reduction is that the creation of the world is a completion, not a reduction.
I have a slight feeling that the question about reduction is a narrow philosophical question and the answer that God is paid by the world is a flexible one.
Like, for example, if they say that because I’m tall I can’t go through a low door
Then they’ll argue that I can because I need to get home.
In order to eat then, rather? I have to go into a low place to eat
I don’t think I wrote that clearly.
Thank you very much for your kind consideration of my words.
The filthy (not crazy). The terminology is that of God in the soul of life. It is not a matter that He is bothered by anything there, but that evil is not related to divinity and there is no divinity within it.
Regarding his suicide, search for Puss in Boots here on the site.
I did not write that the words of Rashat do not resolve the choice, but rather that the choice does not need to be resolved. But it does not need to because God is incomplete and needs us to complete Him. Therefore, why is your soul limited?
Good morning
Thank you very much for the answer
A
The entrances of the filthy, the evil that is there is of the type of disgust and not moral evil
B
The words of Rabbi Shem Tov Gefen apparently do not fit with the idea of a person's choice because it does not feel different dimensions. The material world and God feel a different dimension, but the essence of man as a chooser is exactly the same as God's observation
As it seems to me that Rabbi Kook and other commentators interpret the image of God as the power of choice
I was looking for Puss in Boots. Does the Rabbi mean the column of knowledge and choice?
In any case, I understand that it is impossible to say about God that he can both commit suicide and then live again, etc.
I ask whether God really must be something that cannot commit suicide. This is a contradiction in terms.
Is it so clear?
So, on the question of the stone that he cannot lift, maybe he can really create such a stone and then later he really cannot lift it?
A. Hey, wait a moment after you receive an answer. The entrances of the filthy is a parable of the places of matter and evil and the profane. Not related to the halakhic expression.
B. You are repeating the same mistake. I have already explained.
In a stone, this is certainly possible. Although it is more likely that there simply is no such stone. But suicide contradicts its being a necessity of reality.
Honorable Rabbi, I saw your words regarding the words of Rabbi Shem Tov Gefen. You wrote that you did not say that they were incorrect regarding man's choice, but that they were not necessary.
But I, the little one, ask whether they are also correct in saying his words regarding the reduction of God regarding the creation of man as a chooser.
Because Shlomo, regarding the creation of the world as matter, somehow feels understandable, but regarding the creation of man.
It is not understandable to me to say that there is no reduction because it is a different dimension. Does the Rabbi agree with my words?
Regarding the filthy entrances
In a quote from Rabbi Milovitz's letter, he states that the opponents claimed that the halakha that it is forbidden to contemplate filthy entrances contradicts the issue of narrowing down, which is not as simple as it seems that he understood filthy entrances as simple as it is
And also in the soul of life he brought evidence from the prohibition to contemplate filthy entrances
In any case, I initially wrote crazy entrances, it is a total keyboard error
Regarding the suicide of God, which I hope will not happen in our time,
It is true that this is a contradiction of His being necessary for reality, I do not know what these words mean
But I question our understanding of Him as the Creator
And as an object that has not yet been created, it is possible that He exists from His decision to exist
Well, we've been back a thousand times. I've exhausted it.
Nothing in this letter suggests physical filth. As far as I remember, Naf”ah was used as an illustration.
I didn't understand. Clearly there is no contradiction between his being a creator and his ability to commit suicide.
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