The complexity of the Torah
Hello Rabbi Michi, thank you for the insightful words!
Is it possible to prove from the Torah itself that it is divine? From its complexity, perfection, or any other reason (like the physico-theological view of creation)? In the first stage, I ask about the written Torah and the Bible. Is it proven from them themselves that they express something divine and not ordinary things? What, then, are the reasons for thinking so?
Secondly, can it be proven from the Oral Torah itself that it is divine, or unique in one way or another? If it is unique, should we assume that it is divine? Although in the Bible there is a better reason to think that it is not particularly complex and therefore there is no evidence of divine creation, but in the Gemara and later on there is perhaps evidence of something perfect and immense that can be proven from this itself that God gave the Torah?
A third question I would like you to answer is: Why do Torah matters become more complex and deeper with each generation? Doesn’t this give an indication that is the opposite of what I said before, and it is human?
Is it evident from the depth of the Torah that it is deeper and broader than all wisdom?
Discover more from הרב מיכאל אברהם
Subscribe to get the latest posts sent to your email.
Discover more from הרב מיכאל אברהם
Subscribe to get the latest posts sent to your email.
Thank you! It is known, however, that the Talmudic work is very unusual and the greatest at that time. Does this prove the point?
I suppose I have some familiarity with the scope of the Talmud. I heard a few things about it once. If you want me to copy what I wrote again, it seems unnecessary to me. Perhaps you copy them again for your own pleasure.
The Torah of the pure is brought from the return of the soul, the testimony of the Lord is faithful, from the wisdom of the foolish (Psalms 18:9)
And thus it is brought in the Midrash Icha Rabbah (Vilna) Openings “R’ Jeremiah in the name of R’ Chiya bar Abba, saying (Jeremiah 19:7) And they forsook me and did not keep my Torah, would that they had forsook me and kept my Torah, since they would have engaged in it, the light in it would have brought them back to the better, Rav Huna said to study Torah even though it is not for its sake, because from not for its sake comes for its sake’.
And the Kwanaich Rabba (Vilna) Openings
And R’ Jeremiah in the name of R’ Hiyya bar Abba said, "And they forsook me and did not keep my Torah." I wish they had forsook me and kept my Torah. Because they would have engaged in it, the light in it would have brought them back to the good. Rav Huna said, "Learn Torah even though it is not for its sake, that from not for its sake comes to its sake,
That they would have studied Torah without ceasing, and even if it is not for its sake, because at the end of the path they would have succeeded and been saved." And see the Fortress of David, Jeremiah 9:12.
And our Rabbi Chaim Ibn Atar, Zia, wrote in the Light of Life, Deuteronomy, chapter 11, "For he who hears the words of God lives, the Torah improves his soul and his righteousness, because there is in it the elixir of life, as they say, "The light in it brings him back to the good." For this, everything depends on hearing.
Leave a Reply
Please login or Register to submit your answer
