Hello Rabbi
Thank you very much.
Two questions. A. What is the logic or why is it necessary that God is absolutely good?
B. I once heard the rabbi mention that there is a Beit HaLevi and a Chatam Sofer that talk about what was before they were corrected, for example, Rav Nachman corrected and somewhat acknowledges what was up until then, does the rabbi remember where this is exactly and if he has additional sources?
thanks
A. I don’t have a good answer to this. There is an intuition that every concept should have an ideal in which it appears perfectly. And if God is the source of goodness, then it will appear perfectly in Him. In the Torah, He tells us that He is good, and if He is omnipotent (or at least has very high abilities) then He can also be perfectly good (or at least very high).
on. I think you are preparing for the oath of menstruation. It is somewhat of a Torah oath. Search here on the site in the lessons of the B.A.B., on the rules of menstruation. In addition, there is supposed to be a lesson on the rules of the market (which I once gave in the Kollel of Dayon at Beit Hagai) where I deal with this directly. Now I see that it does not appear, and I will ask Oren to upload it.
Now uploaded: https://mikyab.net/%D7%9B%D7%AA%D7%91%D7%99%D7%9D/%D7%9E%D7%90%D7%9E%D7%A8%D7%99%D7%9D/%D7%91%D7%A2%D7%A0%D7%99%D7%99%D7%9F-%D7%AA%D7%A7%D7%A0%D7%AA-%D7%94%D7%A9%D7%95%D7%A7/
https://www.facebook.com/mati.horovitz/posts/1443268045761381
Well, I really don't get this gibberish. He doesn't talk about good, but about efficient and effective. Good is not defined by goals. This is just a mistake. Good is something absolute (which of course also depends on circumstances, but there is good and evil in circumstances and does not depend on defining goals). Efficiency and effectiveness are measured by goals.
In fact, he decides the dilemma of whether God defines good and is not described as good, and of course thereby empties the discussion of its content.
So too, Hitler was incredibly excellent. His goals were to murder all the Jews and overall he succeeded quite well. He was just as good as the writer's God.
Indeed, in Hitler's eyes he did a good deed, and did not see himself as a criminal. He is a criminal in the eyes of others who do not agree with this goal.
To claim that good and evil are absolute things, one must present evidence. At the moment, this certainly contradicts the language of speech in which good and evil are relative issues according to goals, and indeed the interpretation of good and evil – is in the sense of efficient and effective. And the sinner is the one who misses the goal.
Sorry, it's hard to even address such nonsense.
The knowledge that the Lord is good - the verse suggests - is through the experience of getting to know Him. “Taste and see that the Lord is good”. And so Persico reports following articles that have proven that Vipassana practitioners have become more sensitive and compassionate and happier:
And here is the great mystery to me: for why should the classical Buddhist understanding that the entire world of phenomena is (1) fleeting and changing, (2) lacking in self-essence, and (3) from which satisfaction cannot be derived, and why should the understanding, regarding the individual himself, that there is no center of self and identity that can be grasped - why should these lead to some positive mental movement? Why should there be an internal outpouring of positivity towards others as a result of these? Why should the corrected soul be filled with love? Why should it not remain balanced and neutral? Why should it not remain in apathy? Doesn't that make more sense?
In other words, what and where does that clear spring come from that can – if we just let it flow, if we just remove the rocks that stand in its mouth, if we just are willing to widen the path for the fresh water – revive us in this way, that can give us not only enough love for ourselves (which is a primary and necessary condition, of course) but also an abundance that overflows and affects us further, for our brothers and sisters and just strangers who stumble upon our path? What is that inner point that is not calm even when we ourselves are in ”balance”, but rather vibrates further and awakens liveliness and love? What is that depth within us that is overflowing with goodness and ready to burst forth in all its sweet juiciness? What is that abundant inner pleasure, or delightful inner abundance, or inner goodness that rises and overflows, or inner goodness that is fruitful and overflowing?
It is not inner light, it is inner honey. But where? And why? How? And what?” Now
The full article and the entire thread of comments on it:
https://tomerpersico.com/2011/08/29/mindfulness_in_schools/
Hello Rabbi, I didn't mean specifically the Hist oath, but in general, what did they do before they enacted the various regulations? People didn't suddenly start freezing the entire amount and any regulation. Thank you.
On the 15th of Elul 7th
For ages – Ages to eternity!
It is very understandable that when we understand that the ’here and now’ are just a moment from eternity, and the personal ’I’ is just a crumb from a whole world – life takes on a ‘much less gloomy’view. The incomprehensible ’other’ and the uncertain future, seem much less threatening, and in any case the natural goodness in man, which is inherent in him by virtue of his being ‘the image of God’ –is released and gives its signs
But ‘taste and see that the goodness of the – of David (in Psalm 33) is more than that. David is thrown from the pleasant experience of being a tiny crumb of the gigantic being, the experience of an anonymous shepherd leading his flock in pastoral peace.
From behind the flock, David is thrown into the depths of the ugliness of the ‘Alma depolitica’. With an innocent intention to sanctify the name of God and save his people, he sets out to fight against Goliath, enters the royal court, and finds himself a victim of envy and hatred. He is forced to flee and become the leader of a gang of empty-headed and vainglorious people and find refuge with the enemy. There too, he is pursued by informers and is saved ‘by the skin of his teeth’ by behaving like a fool.
Now David has nothing. Both in the kingdom of Israel and in the kingdom of the Philistines are seeking his life. He does not have even a drop of good name. Public opinion is clear: the man is a traitor, a robber, and a madman. He doesn't even have time for a calming Vipassana, because at any moment he may receive a warning that those who are coming to destroy him are coming and he must escape without delay. The present is blacker than black and the future is – even worse…
The only thing that keeps him going is the knowledge that there is a leader for the capital, who loves the righteous and the brokenhearted, precisely when he is in terrible danger, when his situation seemed lost – ‘This poor man cried out and’ He heard and out of all his troubles was he saved’. Thus he tasted and saw ‘that the Lord is good; blessed are all those who take refuge in Him’.
But the presence of the Lord in a person is revealed not only in his salvation in times of trouble. Man clings to the divine goodness by his behavior that is careful to the truth, honesty, and goodness. ‘Who is the man who desires life? Love days to see good. Keep your tongue from evil and your lips from speaking. Depart from evil and do good. Seek peace and pursue it.’.
While the owner of ’Vipassana’ distances himself from small things by distancing himself from the egocentric and turbulent daily reality. – The descendant of David will develop the method of ’Dalech Sini’. Precisely out of awareness of his own small and petty needs, he does not ‘despise the small things’, but develops sensitivity and a kind eye for the small things of ’others’ and takes care with all his might of even the ’smallest’ of the other,
Thus, man remains with all the organs of his soul amidst the hustle and bustle of practical life and the complications of human society, and from and within them he finds his God, who sees no qualms in getting his hands dirty with the fetus and placenta of his creatures, and in taking care to fulfill their great and small needs, ‘from the horns of rams to the eggs of hens’.
And it is not for nothing that Jeremiah explained that ’understanding and knowing me’ is through the performance of kindness, justice, and righteousness, and it is not for nothing that the sages explained that ’seek His face’ is fulfilled through righteousness, which is adherence to the goodness of the Creator.
With blessings, S.C. Levinger
13,
Before we amended the regulations, there was no obligation to do so. What is the question?
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