“Notebook Five – Additional Considerations for Completion”
In the SD
Hello Rabbi,
You mentioned in the notebook, after discussing the reliability of the tradition, additional aspects of why it is not clear to claim that it is a myth.
One of these arguments is-
“If this is indeed a conspiracy and not a natural process, then I would not expect there to be any biblical statements that can be empirically refuted, such as the blessing in the sixth year before the Sabbatical (Leviticus 25:21), or the promise that when it is set on foot, no one will covet our land (Exodus 34:24), and so on. [1]
[1] The question of whether these prophecies actually came true is another question that I will not go into here.
I wanted to address this question specifically here, (I didn’t see you address it elsewhere..) –
Many times, punishments and rewards are mentioned for other mitzvot besides the blessing in the sixth year. For example, in places it is said, “That your days may be prolonged,” etc. And it is valid for a ‘later’ to see that the one who engaged in the above mitzvot did indeed die, and yet God died.
Therefore, doesn’t the Rabbi see that if the Torah writes X and it doesn’t happen, but rather Y (which is the opposite of X) happens, this is actually proof against the tradition!
Absolutely yes. That’s why I wrote that I’m not dealing with the fulfillment of the prophecies, but with the audacity of the writer of the Torah who wrote them. There are excuses regarding the fulfillment, and therefore perhaps they shouldn’t be seen as problems, but it’s clear that it’s impossible to provide evidence for the reliability of the Torah from the fulfillment of the prophecies because on the surface it’s not clear that they were fulfilled (where is this guy’s longevity?! To the world)
That’s why I focused on the daring to write the prophecies, which is a better argument than the fulfillment. Although it can be argued that if every such prophecy can be reconciled, then there is no daring here. Your answer to that is in my translation: 1. We are willing to accept excuses if there is basic trust. The daring and fulfillment of some of the prophecies creates basic trust. 2. Even if all of this does not come true, I would not write and rely on the creativity of the learners. It is better not to take the risk and not to write at all.
Ok, I understand that the point of your words is the writer's boldness.
So, in any case, according to the Rabbi, it seems that they did not come true.
And the common excuses for why this does not happen - such as "for the sake of the commandments of the Baha'i Alma Likha" and "so that your days may be prolonged for a world that is entirely long", etc. seem very far from the Scriptures. Certainly in the passages of curses and blessings.
So why does the Rabbi not see here a weighing against the Torah? Certainly, according to the Rabbi, tradition is evolving and apparently this point has not been made public.
I didn't say that. I said that it's difficult to discuss fulfillment because it's subject to interpretation.
Anyway, I think I also raised the possibility that there are verses that were added and in which mistakes were made.
Perhaps, as Michai explained the logic of the validity in Shas, the promises of the Torah can be seen as an abstract presentation of the laws of divine leadership, whose concrete realization depends on the fulfillment of side conditions (perhaps the people in their land, or the entire people keeping the Torah).
Such an approach is already found in Chazal in relation to those who deviate, about whom the Torah ‘promises’: “Her belly pinched and her thigh fell, etc.’ “, which the Sages qualified with ’Zechtu Tola’.
[It is possible that such things have already been written here on the site and I don't know/remember where.]
Finally, even if the realization is subject to interpretations, to what extent it will prolong your days, etc., there are things that are very clear that are included in when it is and when it is not. For example, a child falling from a tree is certainly not included in the prolonging of your days. I assume you can agree with me.
Furthermore,
There is a difference between the addition of a few verses here and there that were accidentally made by a subtle scribal error and not intentionally. and entire parashits and parashits. This completely undermines the entire biblical text.
So you accept that unfortunate “errors” have occurred in dozens or more verses?
I don't accept it. [And on the other hand, the mistakes, even if they exist, don't “sad” me. :)]
For example, a child falling from a tree could fit the ”for the sake of prolonging your days” as Israel explained in Toto”d.
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