Othandweni: Phakathi Kwemizwa Nomqondo (Ikholomu 22)

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Engxenyeni yeTorah yaleli sonto (futhi ngiyancenga) i-parsha ethi "Futhi uthande iNkosi uNkulunkulu wakho" ivela ekuphikiseni kweShema, ekhuluma ngomyalo wokuthanda iNkosi. Lapho ngizwa ubizo namuhla, ngakhumbula eminye yemicabango enganginayo esikhathini esidlule mayelana nothando ngokujwayelekile, kanye nothando lukaNkulunkulu ikakhulukazi, futhi ngaba namaphuzu ambalwa engilolwe ngayo.

Phakathi komzwelo nengqondo ezinqumweni

Lapho ngifundisa e-yeshiva eYeruham, kwakunabafundi ababengibuza ngokukhetha umngane womshado, noma ukulandela imizwelo (inhliziyo) noma ingqondo. Ngabaphendula ukuthi kuphela ngemva kwengqondo, kodwa ukuthi ingqondo kufanele icabangele lokho inhliziyo ekuzwayo (ukuxhumana ngokomzwelo, i-chemistry, nomlingani) njengenye yezici esinqumweni sayo. Izinqumo kuzo zonke izinhlangothi kumele zithathwe emqondweni, umsebenzi wenhliziyo wukufaka imibono okumele ibhekwe kodwa inganqunywa. Kunezizathu ezimbili ezingenzeka zalokhu: eyodwa ingeyobuchwepheshe. Ukulandela inhliziyo kungaholela emiphumeleni engalungile. Imizwelo ayiyona yodwa noma isici esibaluleke kakhulu ngaso sonke isikhathi endabeni. Ingqondo ilinganisele kunenhliziyo. Okwesibili kukhulu. Uma unikeza izintambo, awunqumi ngempela. Isinqumo ngencazelo isenzo sengqondo (noma kunalokho: ngokuzithandela), hhayi esomzwelo. Isinqumo senziwa ngokwahlulela okuqaphelayo, kuyilapho imizwa iphakama ngokwawo hhayi ngokwahlulela kwami ​​siqu. Eqinisweni, ukulandela inhliziyo akusona isinqumo nhlobo. Kuyisinqumo kodwa ukuvumela izimo zikudonsele emuva noma ngabe ukuphi.

Kuze kube manje kucatshangwa ukuthi nakuba uthando luyindaba yenhliziyo, ukukhetha umngane womshado akuyona nje indaba yothando. Njengoba kushiwo, imizwelo ingesinye sezici. Kodwa ngicabanga ukuthi akusona isithombe sonke leso. Ngisho uthando ngokwalo aluyona nje imizwa, futhi mhlawumbe akuyona into eyinhloko kulo.

Othandweni nenkanuko

Lapho uJakobe esesebenzele uRaheli iminyaka eyisikhombisa, umbhalo uthi, “Futhi kuyakuba-mehlweni akhe izinsuku ezimbalwa othandweni lwakhe ngaye” ( Genesise XNUMX:XNUMX ). Umbuzo uyaziwa ukuthi le ncazelo ibonakala iphambene nolwazi lwethu olujwayelekile. Ngokuvamile lapho umuntu ethanda othile noma into ethile futhi kufanele amlinde, zonke izinsuku kuye zibonakala njengephakade. Nakuba lapha leli vesi lithi iminyaka yakhe eyisikhombisa yenkonzo ibonakala iyizinsuku ezimbalwa kuye. Kuphambene kakhulu nokucabanga kwethu. Ngokuvamile kuchazwa ukuthi lokhu kungenxa yokuthi uJakobe wayethanda uRaheli hhayi yena. Umuntu othanda okuthile noma othile futhi ezifunela yena empeleni uzibeka esicongweni. Yintshisekelo yakhe edinga ukugcwaliseka, ngakho kunzima kuye ukulinda aze ayinqobe. Uzithanda yena hhayi umlingani wakhe. Kodwa uma umuntu ethanda umlingani wakhe futhi izenzo zakhe zenziwa kuye hhayi kuye, khona-ke ngisho neminyaka yokusebenza ibonakala iyinani elincane kuye.

UDon Yehuda Abarbanel encwadini yakhe ethi Conversations on Love, kanye nesazi sefilosofi saseSpain, usopolitiki kanye nentatheli uJose Ortega i Gast, encwadini yakhe ethi Five Essays on Love, bahlukanisa phakathi kothando nenkanuko. Zombili zichaza ukuthi uthando luwumzwelo ophakathi nendawo, okusho ukuthi umcibisholo walo wamandla ubheke kumuntu ngaphandle. Nakuba inkanuko iwumuzwa ophakathi nendawo, okungukuthi, umcibisholo wamandla uphenduka usuka ngaphandle uye kuwo, ubheke ngaphakathi. Othandweni lowo ophakathi ungothandiweyo, kanti ekukhanukeni lowo ophakathi eyisithandwa (noma inkanuko, noma inkanuko). Ufuna ukuzinqoba noma ukuzizuzela isithandwa. Mayelana nalokhu ama-scouts ethu asevele ashilo (lapho, lapho): Umdobi uthanda izinhlanzi? Yebo. Pho kungani ezidla?!

Kuleli gama kungashiwo ukuthi uJakobe wayemthanda uRaheli futhi akazange amkhanuke uRaheli. Inkanuko inamandla, okusho ukuthi inkanuko ifuna ukumnika enye into ayifisayo, ngakho akakwazi ukulinda ukuthi kwenzeke. Usuku ngalunye lubonakala luyingunaphakade kuye. Kodwa isithandwa sifuna ukupha omunye (othandekayo), ngakho-ke akumkhathazi ukusebenza iminyaka uma kuyilokho okudingekayo ukuze kwenzeke.

Mhlawumbe esinye isici singengezwa kulo mehluko. Isingathekiso senganekwane sokuvuswa kothando yisiphambano sikaCupid esinamathele enhliziyweni yesithandwa. Lesi singathekiso sibhekisela othandweni njengomzwelo ovela enhliziyweni yesithandwa ngenxa yesici esithile sangaphandle. Lesi akusona isinqumo noma isahlulelo sakhe. Kodwa le ncazelo ifaneleka kakhulu inkanuko kunothando. Othandweni kukhona into ebaluleke kakhulu futhi engaphatheki kahle. Ngisho noma kubonakala kuvela kuyona ngaphandle kwemithetho nemithetho futhi ngaphandle kokuqonda, kungase kube ukuqonda okucashile, noma umphumela womsebenzi wengqondo nowomoya owandulela umzuzu wokuvuka kwayo. Umqondo owakhiwe yimina uyaphapha ngenxa yendlela engiwumise ngayo. Ngakho-ke othandweni, ngokungafani nenkanuko, kukhona isilinganiso sokuqonda nesifiso hhayi nje umzwelo ovela ngokwemvelo ngaphandle kwami.

Uthando LukaNkulunkulu: Imizwelo Nomqondo

UMaimonides ukhuluma ngothando lukaNkulunkulu ezindaweni ezimbili encwadini yakhe. Emithethweni eyisisekelo yeTorah uxoxa ngemithetho yothando lukaNkulunkulu nakho konke okuphuma kuyo, futhi nasemithethweni yokuphenduka uyayiphinda kafushane (njengakwezinye izihloko eziphinde zivele emithethweni yokuphenduka). Ekuqaleni kwesahluko seshumi seTheshuvah, ukhuluma ngomsebenzi weNkosi egameni lakhe, futhi phakathi kwezinye izinto uyabhala:

A. Makungabikho muntu othi ngenza imiyalo yeTorah futhi ngibhekane nobuhlakani bayo ukuze ngithole zonke izibusiso ezilotshwe kuyo noma ukuze ngibe nokuphila kwezwe elizayo, futhi ngihoxe eziphambekweni iTorah eyaxwayisa ngayo. ngokumelene ukuze Lona, osebenza ngale ndlela uyisisebenzi sokwesaba hhayi ubuhle babaprofethi futhi hhayi ubuhle bezazi, futhi uNkulunkulu akasebenzi ngale ndlela kodwa abantu bezwe nabesifazane nabancane. ababafundisa ukusebenza ngokwesaba baze bande basebenze ngothando.

B. Isisebenzi sothando sisebenzelana neTorah noMatzah futhi sihamba ezindleleni zokuhlakanipha hhayi ukwenza lutho emhlabeni futhi hhayi ngokwesaba okubi nokungadli ifa elihle kodwa wenza iqiniso ngoba kuyiqiniso futhi ukuphela kokuhle okuzayo ngoba ngakho, futhi lobu buhle bungubuhle obukhulu kakhulu Wathandwa ngendlela asebenza ngayo kodwa hhayi ngothando futhi kungubuhle lapho oNgcwele abusiswa khona nguMose kwathiwa wayithanda iNkosi uNkulunkulu wakho, futhi ngenkathi umuntu ethanda iNkosi uthando olufanele uzokwenza ngokushesha wonke ama-matzahs ​​ngothando.

UMaimonides emazwini akhe lapha uhlonza phakathi komsebenzi kaNkulunkulu negama lawo (okungukuthi hhayi nganoma yisiphi isithakazelo sangaphandle) kanye nothando ngaye. Ngaphezu kwalokho, ku-Halacha XNUMX uchaza uthando lukaNkulunkulu njengokwenza iqiniso ngoba liyiqiniso hhayi nganoma yisiphi esinye isizathu. Lena incazelo yefilosofi futhi ebandayo, futhi ihlukanisa. Abukho ubungako bomzwelo lapha. Uthando lukaNkulunkulu luwukwenza iqiniso ngoba uyiqiniso, futhi kunjalo. Kungakho uMaimonides ebhala ukuthi lolu thando luyimfanelo yabahlakaniphile (hhayi imizwelo). Yilokhu ngezinye izikhathi okubizwa ngokuthi "uthando lwengqondo lukaNkulunkulu."

Futhi lapha, ngokushesha kule halakhah elandelayo ubhala okuphambene ngokuphelele:

okwesithathu. Futhi uthando olufanele lunjani ukuthi uzothanda uNkulunkulu uthando olujulile noluqine kakhulu kuze kube yilapho umphefumulo wakhe uboshelwe othandweni lukaNkulunkulu futhi uhlala unephutha kulo njengogulayo wothando ingqondo yakhe ingakhululekile othandweni lukaNkulunkulu. Lowo wesifazane futhi uhlezi ephutha ngakho ngeSabatha lakhe Kusukela kulokhu kuyakuba khona uthando lukaNkulunkulu ezinhliziyweni zabamthandayo abahlale beduka kukho njengokuyalwa ngenhliziyo yakho yonke nangawo wonke umphefumulo wakho, futhi uSolomoni wathi umfanekiso wokuthi ngiguliswa uthando, futhi zonke izingoma zemifanekiso zingale njongo.

Lapha uthando luyashisa futhi luthinta inhliziyo njengothando lwendoda kumuntu wesifazane. Njengoba kuchazwe kumanoveli amahle kakhulu, futhi ikakhulukazi eNgomeni Yezingoma. Isithandwa siguliswa wuthando njalo siyaphutha kulo. Akakwazanga ukumphazamisa noma nini.

Konke lokhu kuhlobana kanjani nesithombe sobuhlakani esibandayo esichazwe ku-halakhah edlule? Ingabe uMaimonides wayedidekile, noma wakukhohlwa lokho akubhala lapho? Ngizophawula ukuthi lokhu akukhona ukuphikisana esikutholile phakathi kwezindawo ezimbili ezihlukene emibhalweni yakhe, noma phakathi kukaMaimonides nalokho okushiwo kuyiTalmud. Kunemithetho emibili esondelene futhi elandelanayo lapha ekhuluma izilimi ezihluke ngokuphelele komunye nomunye.

Ngicabanga ukuthi umuntu kufanele aqaphele lapha ngokwehluleka kwenzuzo ekubhaleni amakhodi okuhambisanayo. Uma uletha umfanekiso ukuze ufanekise okuthile, umfanekiso uqukethe imininingwane eminingi futhi akuyona yonke ehambisana nomlayezo nomfanekiso. Umuntu kufanele athole iphuzu eliyinhloko umzekeliso ozele ukuzolifundisa, futhi angathathi kancane yonke eminye imininingwane ekuwo. Ngicabanga ukuthi umfanekiso okuHalacha XNUMX ufika lapho uthi nakuba uthando lukaNkulunkulu lungokwengqondo hhayi ngokomzwelo, kufanele ngaso sonke isikhathi lunephutha futhi lungaphazanyiswa enhliziyweni. Lo mfanekiso uza ukuze ufundise ukuhlala unomphela kothando njengasothandweni lwendoda kowesifazane, kodwa hhayi ngempela isimo esingokomzwelo sothando lothando.

Isibonelo sokuphenduka, ukubuyisana kanye nokuthethelela

Ngizobuyela umzuzwana futhi esikhathini esijabulisayo saseJeruham. Ngilapho, ngafikelwa yisikole samabanga aphezulu kwezemvelo eSde Boker futhi ngacelwa ukuba ngikhulume nabafundi kanye nabasebenzi phakathi nezinsuku eziyishumi zokuphenduka ngokubuyisana, ukuthethelelwa kanye nokuthethelela, kodwa hhayi ngokwenkolo. Ngaqala amazwi ami ngombuzo engangiwubhekise kubo. Ake sithi uRuben ushaye uSimoni futhi unembeza uyamhlupha, anqume ukuyomshweleza. Axolise ngokusuka enhliziyweni amcele ukuthi amxolele. ULevy, ngakolunye uhlangothi, naye washaya uShimon (uShimon cishe wayengumfana omkhulu wekilasi), futhi akazisoli ngalokho. Inhliziyo yakhe ayimhlukumezi, akanawo umzwelo ngale ndaba. Ngempela akanandaba nalokho. Noma kunjalo, uyaqaphela ukuthi wenza isenzo esibi futhi walinyazwa uShimoni, ngakho naye wanquma ukuyocela intethelelo kuye. Ingelosi uGabriyeli iza kuSimoni oneshwa futhi imambulela ukujula kwezinhliziyo zikaRubeni noLevi, noma mhlawumbe uSimoni ngokwakhe uyabona ukuthi yilokho okwenzeka enhliziyweni kaRubeni noLevi ngaphakathi. Kufanele enzeni? Uyakwamukela ukuxolisa kukaReuben? Futhi kuthiwani ngesicelo sikaLevy? Iziphi izicelo ezifanele kakhulu ukuthethelelwa?

Ngokungamangalisi, ukusabela kwezilaleli kwakungaguquguquki. Isicelo sikaReuven siyiqiniso futhi sifanele ukuthethelelwa, nokho uLevy unobuzenzisi futhi asikho isizathu sokumxolela. Ngakolunye uhlangothi, ngaphikisa ngokuthi ngokubona kwami ​​isimo sihluke kakhulu. Ukuxolisa kukaRubeni kuhloselwe ukondla unembeza wakhe. Empeleni uzisebenzela (centrifugally), ngokuthanda kwakhe (ukuze athobe isisu esibuhlungu kanye nonembeza). U-Levy, ngakolunye uhlangothi, wenza isenzo esimsulwa ngokuphawulekayo. Nakuba engenabuhlungu besisu noma enhliziyweni, uyabona ukuthi kukhona okubi akwenzile nokuthi kuwumsebenzi wakhe ukushweleza kuSimoni olimele, ngakho wenza lokho okudingeka kuye futhi amcele intethelelo. Lesi isenzo se-centrifugal, njengoba senziwa kumuntu ohlukunyeziwe hhayi yena.

Nakuba enhliziyweni yakhe uLevy engezwa lutho, kodwa kungani kubalulekile? Yakhiwe ngendlela engafani nekaRubeni. I-amygdala yakhe (ebhekene nozwela) yonakele ngakho-ke isikhungo sakhe semizwa asisebenzi ngendlela evamile. Manje?! Futhi nokuthi ukwakheka komuntu okungokwemvelo kufanele kubambe iqhaza ekuhlonipheni kwethu ukuziphatha kuye? Ngokuphambene nalokho, yilokhu kulimala okumvumela ukuthi enze ngendlela emsulwa, engenandaba futhi ephelele, ngenxa kaShimoni kuphela, futhi ngenxa yalokho ufanele ukuthethelelwa.[1]

Ngakolunye uhlangothi kungashiwo ukuthi uRuben empeleni wenza ngenxa yemizwa, kuyilapho u-Levy enza isenzo ngokwahlulela nokwahlulela kwakhe. Ukwazisa ngokuziphatha kufika kumuntu ngezinqumo zakhe hhayi ngemizwa nemizwelo engokwemvelo ephakamayo noma engavuki kuye.

Umzwelo njengembangela noma ngenxa yalokho

Angiqondile ukusho ukuthi ukuba necala noma ukuzisola kulahla ngempela ukuziphatha kwesenzo noma komuntu. Uma u-Levy exolisa u-Shimon ngezizathu ezifanele (centrifugal), kodwa ngesikhathi esifanayo unomuzwa wecala ngokulandela ukulimala akwenzile kuye, isenzo siphelele futhi simsulwa ngokuphelele. Uma nje isizathu sokwenza kwakhe akusona imizwa, okungukuthi, ukuvala imililo engaphakathi kuye, kodwa ukuletha ukuphulukiswa kuSimoni ohluphekile. Ukuba khona komzwelo, uma kungeyona imbangela yesenzo sokubuyisana, akufanele kuphazamise ukuhlolwa kokuziphatha nokwamukelwa kwesicelo sokuthethelelwa. Umuntu ovamile unomzwelo onjalo (i-amygdala inesibopho sayo), kungakhathaliseki ukuthi uyafuna noma cha. Ngakho-ke kuyacaca ukuthi akuvimbeli ukwamukelwa kwesicelo. Kodwa impela ngenxa yalokhu lo mzwelo nawo awubalulekile lapha, ngoba uvela ungalandeli isinqumo sami kodwa ngokwawo (uhlobo oluthile lwengqondo). Umzwelo ongokwemvelo awubonisi ubuqotho bokuziphatha noma ukonakala. Ukuziphatha kwethu kunqunywa izinqumo esizenzayo hhayi imizwelo noma umzwelo ongokwemvelo ovela kithi ongalawuleki. Ubukhulu bomzwelo abuphazamisi kodwa ngesizathu esifanayo futhi akubalulekile ekubongeni ukuziphatha. Ubukhona bomzwelo kufanele bungathathi hlangothi ohlelweni lokwahlulela ngokuziphatha.

Uma imizwa idalwe njengomphumela wokuqonda okuqaphelayo kwezinkinga zokuziphatha esenzweni, khona-ke kuyinkomba yesimilo sikaRuben. Kodwa futhi, uLevy ohlushwa i-amygdala futhi ngenxa yalokho akazange ahlakulele umzwelo onjalo, wenza isinqumo esifanele sokuziphatha, ngakho-ke akafanelwe ukudunyiswa nokwazisa okungaphansi kukaRubeni. Umehluko phakathi kwakhe noRubeni usesimisweni sabo sobuchopho kuphela hhayi ekwahluleleni kwabo kokuziphatha kanye nesinqumo. Njengoba kushiwo, ukwakheka kwengqondo kuyiqiniso elingathathi hlangothi futhi akuhlangene nokwazisa komuntu ngokuziphatha.

Ngokufanayo, umnikazi we-Tal Agli ubhala esingenisweni sakhe encwadini C:

Futhi kulokhu engikushilo kuyo, khumbula engikuzwile abanye abantu bekusho ngendlela yengqondo mayelana nokufundwa kweTorah yethu engcwele, bathi umfundi ovuselela izinto ezintsha futhi ajabule futhi ajabulele ukufunda kwakhe, akafundi iTorah. , Kodwa lowo ofundayo futhi akujabulele ukufunda kwakhe, uyangenelela ekufundeni kwakhe kanye nasekujabuleleni uqobo.

Futhi ngempela iphutha elidumile. Kunalokho, ngoba lokhu kuwumnyombo womyalo wokufunda iTorah, ukuba yisithupha futhi ujabule futhi ujabulele ukufunda kwakhe, bese amazwi eTorah agwinywa egazini lakhe. Futhi njengoba ayewajabulela amazwi eTorah, wanamathela eTorah [futhi abone ukukhulumela kweRashi Sanhedrin Noah. D.H. kanye nengcina].

Labo “abangalungile” bacabanga ukuthi noma ubani ojabulayo futhi ojabulela isifundo, lokhu kulimaza ukubaluleka kwenkolo yokufunda kwakhe, ngoba kwenziwa ngenjongo yokuzithokozisa hhayi ngenxa yezulu (= ngenxa yalo). Kodwa lokhu kuyiphutha. Injabulo nenjabulo akukuphazamisi ukubaluleka kwezenkolo kwesenzo.

Kodwa lolu uhlangothi olulodwa kuphela lwemali. Ube esengeza olunye uhlangothi lwakhe:

Futhi uModina, ukuthi umfundi akayena ngenxa ye-mitzvah yokufunda, kuphela ngoba ejabulela ukufunda kwakhe, ngoba kubizwa ngokuthi ukufunda hhayi ngenxa yakhe, njengoba edla i-matzah hhayi ngenxa ye-mitzvah kuphela. ngenxa yokudla ubumnandi; Base bethi: "Akasoze ahlanganyela kwenye into ngaphandle kwegama lakhe elihlanyayo." Kodwa ufunda ngenxa ye-mitzvah futhi uyakuthokozela ukufunda kwakhe, ngokuba kuyisifundo segama layo, futhi konke kungcwele, ngoba ubumnandi bubuye bube yi-mitzvah.

Okungukuthi, injabulo nenjabulo akunciphisi ukubaluleka kwesenzo inqobo nje uma kuxhunywe kuso njengomphumela ongaseceleni. Kodwa uma umuntu efundela ubumnandi nenjabulo, okungukuthi lezo yizisusa zokufunda kwakhe, nakanjani ufunda hhayi ngenxa yakhe. Lapha babeqinisile "bengalungile." Esigabeni sethu samagama kuthiwa iphutha labo alikho ekucabangeni ukuthi ucwaningo akumele lwenziwe ngendlela emaphakathi. Kunalokho, baqinisile ngokuphelele. Iphutha labo liwukuthi khona kanye ukuba khona kwenjabulo nenjabulo kubonisa ngokombono wabo ukuthi lokhu kuyisenzo se-centrifugal. Akudingekile ngempela. Kwesinye isikhathi intokozo nenjabulo yimizwa eza kuphela ngenxa yokufunda futhi engasho izizathu zakho.

Buyela othandweni lukaNkulunkulu

Isiphetho esivela ezintweni kuze kube manje ukuthi isithombe engisichaze ekuqaleni asiphelele, futhi isimo sinzima kakhulu. Ngehlukanisa phakathi kothando (centrifugal) kanye nenkanuko (centrifugal). Khona-ke ngahlukanisa phakathi kothando olungokomzwelo nolwengqondo, futhi sabona ukuthi uMaimonides udinga uthando oluhlakaniphile nolwengqondo kunoNkulunkulu olungokomzwelo. Incazelo esezindimeni zokugcina ingachaza ukuthi kungani.

Uma uthando lungokomzwelo, imvamisa luba ne-centripetal dimension kulo. Uma ngizwa umuzwa oqinile wothando olungokomzwelo ngomuntu othile, khona-ke izenzo engizenzayo ukuze ngiwunqobe ziba nobukhulu obungikhangayo. Ngisekela imizwa yami futhi ngifuna ukugcwalisa ukuntula ngokomzwelo engikuzwayo inqobo nje uma ngingakawutholi. Ngisho noma kuwuthando hhayi inkanuko, inqobo nje uma kunesimo somzwelo kuhlanganisa izinkomba ezimbili zesenzo. Angisebenzeli othandekayo noma othandekayo kuphela, kodwa futhi ngisebenzela mina uqobo. Ngokuphambene, uthando lwengqondo olumsulwa olungenasici somzwelo, ngokwencazelo luyisenzo esimsulwa se-centrifugal. Anginakho ukuntula futhi angivimbi imizwa engaphakathi kimi ukuthi kufanele ngibasekele, kodwa ngisebenzela kuphela othandekayo. Ngakho-ke uthando oluhlanzekile luwuthando lwengqondo, uthando lwe-platonic. Uma umzwelo udalwa ngenxa yalokho, ungase ungabi buhlungu, kodwa kuphela uma kuwumphumela futhi ungeyona ingxenye yesizathu nesisusa sezenzo zami.

Umyalo wothando

Lokhu kungase kuchaze umbuzo wendlela yokuyala uthando lukaNkulunkulu, nothando ngokujwayelekile (kukhona nomyalo wokuthanda ukujabula nothando lomfokazi). Uma uthando luwumzwelo-ke luvela ngokuzenzakalelayo lokho akukho kimi. Usho ukuthini-ke umyalo wothando? Kodwa uma uthando luwumphumela wokwahlulela okungokwengqondo hhayi nje umzwelo, khona-ke kukhona indawo yokuluhlanganisa.

Kulo mongo kuwuphawu nje olungaboniswa ukuthi yonke imiyalo ephathelene nemizwa enjengothando nenzondo ayiphendukeli emizweni kodwa iphendukele ekuhlakanipheni kwethu.[2] Njengesibonelo nje, uR. Yitzchak Hutner uletha umbuzo owabuzwa kuye ukuthi uMaimonides uwubala kanjani umyalo wokuthanda uHagari ekhoramuni yethu, njengoba ufakiwe emyalweni wokuthanda uthando. UHagari ungumJuda futhi ngenxa yalokho kumelwe athandwe ngoba engumJuda, ngakho wenezelani umyalo wokuthanda uHagari? Ngakho-ke, uma ngithanda umfokazi ngoba engumJuda njengoba ngithanda wonke umJuda, angiwugcinanga umyalo wokuthanda umfokazi. Ngakho-ke, kuchaza i-RIA, akukho ukuphindwaphindwa lapha, futhi i-mitzvah ngayinye inokuqukethwe kwayo nendlela yokuphila.

Lokhu kusho ukuthi umyalo wokuthanda uHagari ungowokuhlakanipha hhayi ngokomzwelo. Kuhilela isinqumo sami sokumthanda ngenxa yaleso sizathu. Lolu akulona uthando okufanele lugxilise kimina ngokwalo. Akukho okweqembu mayelana nalokhu, njengoba ama-mitzvos ekhanga ezinqumweni zethu hhayi emizweni yethu.

Intshumayelo kaChazal yothando lwenjabulo ibala iqoqo lezenzo okufanele sizenze. Futhi yile ndlela uMaimonides ayibeka ngayo ekuqaleni kwevesi lesine leNkosi, kodwa:

UMitzvah wenza ngamazwi abo ukuvakashela abagulayo, nokududuza abalilayo, nokukhipha abafileyo, nokuletha umakoti, nokuphelezela abamenyiweyo, nokubhekana nazo zonke izidingo zokungcwatshwa, ukuthwala ehlombe, no-lilac phambi kwakhe, khala futhi umbe futhi ungcwabe, futhi ujabule umakoti nomkhwenyana, Shiur, nakuba zonke lezi matzahs ​​zivela emazwini abo zijwayelekile futhi zithande umakhelwane wakho njengoba uzithanda wena, zonke izinto ofuna abanye bazenze kuwe, uzenzile. bona umfowenu eTorah naseMatza.

Nalapha futhi kubonakala sengathi i-mitzvah yothando lothando ayiphathelene nemizwa kodwa ngezenzo.

Lokhu kusobala futhi evesini le-parsha yethu elithi:

Ngemuva kwakho konke, bese-ke, futhi kunjalo,

Uthando luhumusha esenzweni. Futhi kunjalo ngamavesi eParashat Akev (ebizwa ngeviki elizayo. Duteronomi XNUMX: XNUMX):

Wothanda uNkulunkulu kaNkulunkulu wakho, ugcine imfanelo yakhe, nezimiso zakhe, nezahlulelo zakhe, nezahlulelo zakhe izinsuku zonke;

Ngaphezu kwalokho, abahlakaniphileyo bafuna amavesi kupharasha yethu mayelana nemithelela ebonakalayo (Brachot SA AB):

Futhi kuzo zonke izifundazwe - uTanya, uR. Eliezer uthi, uma kuthiwa emphefumulweni wakho wonke kungani kushiwo ezweni lakho lonke, futhi uma kushiwo ezweni lakini ukuthi kungani kushiwo emphefumulweni wakho wonke, ngaphandle uma umuntu umzimba wakhe othandekayo kuye , Kulokhu kuthiwa kuzo zonke madad.

Ingabe uthando luyathandeka entweni ethile noma ezihlokweni zayo?

Ezincwadini zezinqola ezimbili kanye nebhaluni esangweni lesibili ngihlukanise phakathi kwento kanye nezici zayo noma iziqu. Itafula eliphambi kwami ​​linezinto eziningi: lenziwe ngokhuni, linemilenze emine, lide, linethezekile, linsundu, liyindilinga nokunye. Kodwa liyini itafula ngokwalo? Abanye bangasho ukuthi ithebula alilutho ngaphandle kwaleli qoqo lezici (ngakho-ke mhlawumbe isazi sefilosofi uLeibniz uthatha). Encwadini yami lapho ngaphikisa ngokuthi lokhu akulona iqiniso. Ithebula lingokunye ngaphandle kokuqoqwa kwezici. Kunembile kakhulu ukusho ukuthi unezimfanelo. Lezi zimpawu ziyizici zakhe [6]

Uma into yayingelutho kodwa iqoqo lezakhiwo, ngakho-ke sasingekho isihibe ekwakhiweni kwento kunoma iyiphi iqoqo lezakhiwo. [7] Isibonelo, imifino yetshe le-jade emunweni womuntu othize nesikwele setafula eduze kwami ​​​​nomoya wamafu we-cumulonimbus ngaphezu kwethu nakho kuzoba into esemthethweni. Kungani kungenjalo? Ngoba ayikho into enazo zonke lezi zakhiwo. Bangabezinto ezahlukene. Kodwa uma into ingeyona into kodwa iqoqo lezakhiwo, ngakho-ke akunakwenzeka ukusho kanjalo. Isiphetho siwukuthi into ayiyona iqoqo lezakhiwo. Kukhona iqoqo izici eziwuphawu.

Cishe yonke into eshiwo ngento, njengetafula, izoba isitatimende mayelana nezakhiwo zayo. Uma sithi insundu noma ukhuni noma yinde noma inethezekile, zonke lezi izici zayo. Kungenzeka futhi ukuthi izitatimende zibhekane netafula ngokwalo (amathambo alo)? Ngicabanga ukuthi zikhona izitatimende ezinjalo. Isibonelo, isitatimende sokuthi ithebula likhona. Ukuba khona akusona isici sethebula kodwa impikiswano mayelana netafula ngokwalo. [8] Eqinisweni, isitatimende sami esivela phezulu sokuthi kukhona into efana netafula elingaphezu kwesethi yezimpawu yisitatimende sokuthi itafula likhona, futhi kuyacaca ukuthi libuye libhekane nalo hhayi kuphela nezici zalo. Ngicabanga ukuthi ngisho isitatimende sokuthi itafula into eyodwa hhayi ezimbili isitatimende mayelana ngokwalo hhayi incazelo noma isici salo.

Lapho ngikhuluma ngalo mehluko eminyakeni edlule omunye wabafundi bami waphawula ukuthi ngokombono wakhe uthando ngothile luphendukela emathanjeni esithandwa hhayi ezimfanelweni zakhe. Izimpawu ziyindlela yokuhlangana naye, kodwa-ke uthando luphendukela kumnikazi wezimpawu hhayi ezicini, ngakho-ke lungasinda ngisho noma izici zishintsha ngandlela-thile. Mhlawumbe yilokhu okushiwo yizazi ku-Pirkei Avot: Futhi lonke uthando olungancikile kunoma yini - lungenzi lutho futhi luqede uthando. "

Enye incazelo yokuvinjelwa komsebenzi wangaphandle

Lesi sithombe singase sinikeze ukukhanya okwengeziwe mayelana nokuvinjelwa komsebenzi wangaphandle. Ku-parsha yethu (futhi ngizoyincenga) iTorah yelula ukuvinjelwa komsebenzi wangaphandle. IHaftarah (Isaya isahluko M) nayo imayelana nohlangothi lwayo oluphambene, ukungagcwaliseki kukaNkulunkulu:

U-Nhmo Nhmo Ami Iamr uGd wakho: U-Dbro phezu kwe-Iroslm enenhliziyo kanye no-Krao Alih Ci forth Tzbah Ci Nrtzh Aonh Ci Lkhh Mid Ikok Cflim Bcl Htatih: Umfundi we-S. Cole ofunda uhlane u-Fno Drc Ikok Isro Barbh Mslh Lalhino: Cl Gia Mount Insa kanye no-Isflo kanye no-Hih Hakb Lmisor no-Hrcsim Lbkah : Virtzer Majeker: Nadshading ukumbulala ekamelweni U-Irah Bzrao Ikbtz Tlaim no-Bhiko Isa Alot Inhl: S. Who Mdd Bsalo water and Smim Bzrt Tcn and Cl Bsls Afr earth and Skl Bfls Hrim and Gbaot Bmaznim: Who Tcn At wind Ikok no-Ais Atzto Ilmodiano: Ubani uNowatz no-Ibinho Barho no-Ibinho Msft kanye Ilmdho ukuhlakanipha kanye Drc Tbonot Iodiano: ay Goim Cmr Mdli kanye Cshk Maznim Nhsbo ay Aiim Cdk Itol: futhi Lbnon akekho Di Bar futhi Hito akekho Di Aolh: S Cl Hgoim Cain Ngdo Mafs kanye Tho Nhsbo kuye: futhi U-Al Who Tdmion unkulunkulu noMh Dmot Tarco kuye: Ingcweti ye-Hfsl Nsc kanye ne-Tzrf Bzhb Irkano kanye no-Rtkot umkhandi wegolide wesiliva: Hmscn Isikhathi esihle sokuya emhlabeni Th Cdk izulu no-Imthm Cahl Lsbt: Hnotn Roznim Lain Sfti izwe Ctho Ash: intukuthelo Bl Ntao intukuthelo Bl Zrao intukuthelo Bl Srs Bartz Gzam Okufanayo ku-Nsf Bhm no-Ibso kanye noSarh Cks Tsam: S. Al Who Tdmioni kanye no-Asoh Sao iphezulu: U-Anicm noRao Who Bra Laba bangamaHmotzia Ngobuningi bebutho labo kubo bonke egameni leNkosi uyobiza abaningi babo futhi abe nesibindi amandla omuntu akekho ongekho:

Lesi sahluko sikhuluma ngeqiniso lokuthi u-Gd akanaso isithombe somzimba. Akwenzeki ukumhlelela umlingiswa bese simqhathanisa nenye into esiyijwayele. Pho usaxhumana kanjani naye? Ufinyelela kanjani kuyo noma uyabona ukuthi ikhona? Amavesi alapha aphendula lokhu: ngokomqondo kuphela. Siyazibona izenzo zakhe futhi kuzo siphetha ngokuthi ukhona nokuthi unamandla. Udala izikhungo zomhlaba (wadala umhlaba) futhi uhlala phezu kwesiyingi somhlaba (uyawuqhuba). "Bheka ukuthi ngubani owadala labo abachitha inani lebutho labo bonke egameni likaYikra."

Ngokwesigaba esandulele kungashiwo ukuthi u-Gd akanasimo, okungukuthi, akanazo izici esizibonayo. Asiyiboni futhi asikho isipiliyoni sezinzwa maqondana nayo. Singafinyelela iziphetho ezenzweni zayo (kumatemu efilosofi engenelelayo, inezihloko zesenzo hhayi izihloko zezinto).

Uthando lwemizwa lungakhelwa entweni esidayisela yona ngqo, esiyibonayo noma esihlangabezana nayo. Ngemuva kwesipiliyoni kanye nokuhlangana okuqondile kwezinzwa uthando oluvelayo lungaphendukela emathanjeni, kodwa lokhu kudinga ukuxoxisana kwezihloko nezici zothandekayo. Ngazo sihlangana naye. Ngakho-ke kunzima ukuphikisa ngokuthi kunothando olungokomzwelo ebhizinisini esifinyelela kulo kuphela ngezimpikiswano nokucabangela kwengqondo kuphela, futhi asinandlela yokuxhumana nalo ngokulibheka ngokuqondile. Ngicabanga ukuthi indlela yothando lwengqondo isivulekele kakhulu lapha.

Uma kunjalo, akumangalisi ukuthi i-parsha ne-haftarah ibhekana nokukhipha uNkulunkulu, uma i-parsha iletha umyalo wokumthanda. Lapho kugxilwa ngaphakathi kukaNkulunkulu, isiphetho esisobala siwukuthi uthando Ngaye kufanele futhi lube sendimeni yobuhlakani kuphela hhayi emoyeni. Njengoba kushiwo, lokhu akukona ukonakala ngoba njengoba sesibonile kuwuthando olumsulwa noluphelele kunawo wonke. Kungenzeka ukuthi lolu thando luzophinde ludale imizwa yothando ngaye, kodwa lokhu kuyisithasiselo. Ingxenye engabalulekile yothando lwengqondo lukaNkulunkulu. Umzwelo onjalo awukwazi ukuba yimbangela yokuqala ngoba awunakho ukubambelela kukho. Njengoba ngishilo, imizwa yothando ibonakala ngomfanekiso walowo othandekayo, futhi ayikho kuNkulunkulu.

Mhlawumbe esinye isici singabonakala lapha ekuvinjweni komsebenzi wangaphandle. Uma umuntu edala umfanekiso kaNkulunkulu, ezama ukuwuguqula ube yinto ebonwayo lapho umuntu angakha khona ukuxhumana okuqondile kwengqondo, khona-ke uthando ngaye lungaba ngokomzwelo, olunohlamvu oluphakathi olubeka isithandwa esikhundleni sothandiweyo endaweni. isikhungo. Ngakho-ke u-Gd ufuna ku-haftarah yethu ukuthi akufake ngaphakathi ukuthi ayikho indlela yokuyilingisa (ukuyenza ibe yinoma yimuphi uhlamvu), futhi indlela yokufinyelela kuyo ingokwefilosofi-ngokwengqondo, ngokusebenzisa imibono. Ngakho-ke, uthando ngaye, udaba olubhekene nalo, luzoba nomlingiswa onjalo.

Isifinyezo

Ngicabanga ukuthi kunezingxenyana ezimbalwa zomsebenzi wangaphandle emibonweni yenkolo yabaningi bethu. Abantu bacabanga ukuthi umsebenzi wenkolo obandayo uwububi, kodwa lapha ngizamile ukukhombisa ukuthi unobukhulu obuphelele futhi obumsulwa. Uthando olungokomzwelo luvame ukunamathela kumfanekiso othile kaNkulunkulu, ngakho-ke lungase luhlupheke ngenxa yezesekeli zalo kanye nokukhulekela kwamanye amazwe. Ngizamile ukuphikisana lapha ngivumelana nenkolelo-mbono yokuthi uthando lukaNkulunkulu kufanele lube ngokwentando yeningi, ngokwengqondo nangokomzwelo.

[1] Kuyiqiniso ukuthi uma i-amygdala kaLevi yonakaliswa, kuyoba nzima kakhulu, futhi mhlawumbe akunakwenzeka, ukuba aqonde lokho akwenzile. Akaqondi ukuthi kuyini ukulimala emoyeni nokuthi kungani kubuhlungu uSimon. Ngakho-ke ukulimala ku-amygdala kungase kungamvumeli ukuba aqonde incazelo yesenzo sakhe, futhi ngeke acabange ukuthi kufanele axolise. Kodwa kubalulekile ukuqonda ukuthi lokhu kuwumsebenzi ohlukile we-amygdala, okungabalulekile kithi. Ukuphikisana kwami ​​wukuthi uma ngokwethiyori eqonda ukuthi umzwise ubuhlungu uSimon noma kungamhlukumezi, isicelo sokuthethelelwa siphelele futhi simsulwa. Imizwa yakhe ayibalulekile ngempela. Kuyiqiniso ukuthi ngokwezobuchwepheshe ngaphandle kokuba nemizwa enjalo ubengeke akwenze lokho ngoba ubengeke aqonde ubucayi besenzo nencazelo yaso. Kodwa lolu wudaba lobuchwepheshe kuphela. Kungase kuhlobane nokuvula kwami ​​ukuthi yingqondo eyenza izinqumo, futhi kuthatha imizwa njengenye yezinto okufanele zibhekwe.

Kungikhumbuza inkulumo engake ngayizwa e-TED kudokotela wezinzwa owayelimele ubuchopho futhi engakwazi ukuzwa imizwa. Wafunda ukulingisa lezi zenzo zomzwelo ngobuchwepheshe. NjengoJohn Nash (owaziwa ngencwadi kaSylvia Nasser ethi, Wonders of Reason, kanye nefilimu eyalandela), owabhekana nendawo ecatshangelwayo yomuntu futhi wafunda ukuyiziba ngendlela yobuchwepheshe ngokuphelele. Wayeqiniseka ukuthi kwakukhona ngempela abantu eduze kwakhe, kodwa wafunda ukuthi lezi kwakuyizinkolelo-ze futhi kwakufanele azishaye indiva nakuba lokho okuhlangenwe nakho kwakusekhona ngaphakathi kuye ngokugcwele. Ngenhloso yengxoxo yethu, sizocabanga ngoLevy njenge-amygdala engenalo ikhono lokuzwelana ngokomzwelo, oye wafunda ukuqonda ngokuhlakanipha nangokubandayo (ngaphandle kwemizwelo) ukuthi izenzo ezinjalo noma ezinye zilimaza abantu, futhi kufanele kufunwe intethelelo ukuze kushwelezwe. Futhi ake sithi ukucela intethelelo kulukhuni kuye njengakumuntu ozizwayo, ngaphandle kwalokho kungaphikiswana ngokuthi isenzo esinjalo akumele sibongwe uma engakhokhisi amanani engqondo kulowo owenzayo.

[2] Bona lokhu ngokuningiliziwe encwadini yeshumi nanye ku-Talmudic Logic Series, The Platonic Character of the Talmud, Michael Avraham, Israel Belfer, Dov Gabay kanye no-Uri Shield, London 2014, engxenyeni yesibili. 

[3] I-Maimonides ezimpandeni zayo ithi ama-mitzvot aphindwe kabili angavuseleli okuthile okungaphezu kwe-mitzvah yomunye obhalisile akufanele aqokwe.

[4 Futhi awufani nomyalo wokuthanda ukuvuthwa okukuwo. Bona ukuphawula kwethu lapho.

[5] Nakuba lena kuyimiyalo evela emazwini ababhali, futhi ngokusobala ukuthi umyalo uDauriyta uthi yebo emizweni, kodwa lowo owenza lezi zenzo ngothando lwakhe kumakhelwane wakhe naye ugcwalisa kule mitzvah Dauriyta. Kodwa asikho isithiyo olimini lukaMaimonides lapha ukuze siqonde ukuthi ngisho neDauriyta mitzvah empeleni ephathelene nobuhlobo bokudumisa ingaba ngokwengqondo hhayi ngokomzwelo njengoba sesichazile lapha.

[6] Njengoba ngichazile lapho, lo mehluko uhlobene nomehluko ka-Aristotelian phakathi kwento necala noma udaba kanye nesimo, futhi kufilosofi kaKant ukwehlukanisa phakathi kwento ngokwayo (i-nuumana) ukukhuluma njengoba ibonakala emehlweni ethu ( into).

[7] Bheka lapho izibonelo engizinikeze endabeni yobuhlakani bombhali wase-Argentina u-Borges, "Ochber, Telen, Artius", ezindundumeni ezihunyushwe ngu-Yoram Bronowski.

[8] Ngikhombisile lapho ukuthi ubufakazi bungalethwa kulokhu kusuka empikiswaneni ye-ontological yobukhona bukaNkulunkulu. Uma ukuba khona kwento kuyimfanelo yakhe, ngoba khona-ke ubukhona bukaNkulunkulu bungafakazelwa ngaphandle komqondo wakhe, okungenakwenzeka. Nakuba bheka ingxoxo eningiliziwe yale ngxabano encwadini yokubhalela yokuqala esizeni. Lapho ngizamile ukukhombisa ukuthi ingxabano ayinasisekelo (ngisho noma kungenasidingo).

16 Imicabango ethi “Othandweni: Phakathi Kwemizwa Nomqondo (Ikholomu 22)”

  1. Isaka:
    Lusho ukuthini ‘uthando lomqondo’, njengoba uthando luwumzwelo?
    Noma ingabe lokhu kuyiphutha futhi ingabe empeleni kusho ireferensi nokuxhumana komunye - futhi 'engqondweni' inhloso akusiyo eyokuqonda kokuhlaziya kodwa okokuqonda okuyiyona nto okufanele yenziwe?
    Futhi mayelana nomfanekiso wothando, kungase kungasho ukuthi uthando lungokomzwelo, kodwa ingqikithi yalo mfanekiso yiqiniso lokuthi umuntu 'akakwazi' ukuphutha njalo ... Mhlawumbe iqiniso lokuthi le ngqondo 'inqoba' wonke umuntu Ingabe uyacwebezela...
    ———————————————————————————————
    Rabi:
    Umbono wami ukuthi akunjalo. Imizwa ngokuvamile iwuphawu lothando hhayi uthando ngokwalo. Uthando ngokwalo luyisinqumo sokuhlakanipha, ngaphandle kokuthi uma umzwelo uvela khona-ke mhlawumbe nginqume.
    Angiboni ukuthi kusho ukuthini ukuhlaziya. Lesi isinqumo sokuthi lokhu kuyinto efanele, njengoba uMaimonides abhala evesini lesibili.
    Uma umfanekiso ungezi ukuzocacisa umsebenzi wami, kusho ukuthini lokho? Ungitshela ukuthi kuzokwenzekani kuyena? Cishe weza ezochaza lokho okwakuwumsebenzi wami ukuba ngikwenze.

  2. Isaka:
    Ngokusobala kunomehluko phakathi 'komsebenzi ovela othandweni' lapho urabi ayesebenzelana khona neposi, kanye 'ne-mitzvot ahavat ha' (lapho uMaimonides ekhuluma ngemithetho kaYeshuat)….
    Ku-Halachot Teshuvah Maimonides ukhuluma ngalokho okuletha i-Edeni ekukhulekeleni igama - futhi ngempela amazwi karabi ayakholisa...
    Kodwa ngenxa yokuba yi-mitzvah, i-mitzvah yothando lukaNkulunkulu ayibhekani nalokho okuletha umuntu emsebenzini, kodwa kuwumthwalo phezu kwakhe ukuthi athuthuke (njengamazwi kaHagli Tal - injabulo ethuthukisa ingxenye yomsebenzi)... Ukubuka indalo
    ———————————————————————————————
    Rabi:
    Ngivumelana ngokuphelele. Ngempela lobu ubuhlobo phakathi kwemithetho eyisisekelo yeTorah kanye neTeshuvah. Nokho ku-H. Teshuvah uhlonza uthando ngokwenza iqiniso ngoba kuyiqiniso. Yini phakathi kwalokho nomzwelo? Kungenzeka ukuthi uthando okukhulunywa ngalo zombili lezi zindawo luthando olufanayo. Encwadini yokuqala ye-Torah ubhala ukuthi uthando lutholakala ngokubheka indalo (lesi yisiphetho ebengikhuluma ngaso), kanti kwethi Teshuvah uchaza ukuthi incazelo yalo endabeni yokusebenza othandweni ukwenza iqiniso ngoba kuyiqiniso. Futhi angamazwi ami.
    ———————————————————————————————
    Isaka:
    Umqondo wokwesaba ngokuqinisekile uhlukile phakathi kweYeshiva neHalachot Teshuvah
    ———————————————————————————————
    Rabi:
    Lokhu kunengqondo engavamile kakhulu. Uma kukhulunywa ngokusebenzela ukwenza imali nokukhuluma ngokuthenga okuthile ngemali, ingabe igama elithi “imali” livela ngezincazelo ezahlukene? Pho kungani lapho uzwa uthando noma wenza okuthile ngothando, igama elithi “uthando” livela ngezincazelo ezimbili ezihlukene?
    Mayelana nokwesaba, ubudlelwano phakathi kokwesaba ukuphakanyiswa kanye nokwesaba isijeziso nakho kufanele kuxoxwe. Uma umqondo ofanayo usetshenziswa kufanele ube nencazelo efanayo, noma kancane ngokuxhumana okwanele phakathi kwezincazelo. Kuzo zombili izimo ukwesaba kuyefana, futhi umehluko usembuzweni wokuthi yini evusa ukwesaba, isijeziso noma ukuphakanyiswa.

  3. UJosefa:
    Ukuhumusha ku-Halacha C kuzwakala kuncane kimi.
    Kunzima ukususa isici sokuhlangenwe nakho emazwini kaMaimonides futhi sithi uxwayisa kuphela "ngokuchithwa kweTorah." Ngokuqinisekile kubonakala kuchaza okuhlangenwe nakho okujulile komuntu othanda uNkulunkulu ukuthi okuwukuphela kwento emhlabeni emkhathazayo uthando lukaNkulunkulu. Angivumelani nakancane nokucatshangwa kwalesi sihloko ukuthi isipiliyoni esingokomzwelo sibeka isithandwa endaweni futhi uthando oluhlukanisiwe kuphela olubeka othandekayo endaweni. Kimi kubonakala sengathi kunezinga elingaphezu kokuhlukaniswa okubandayo futhi yilapho intando yesithandwa ihlangana nentando yothandiweyo futhi ukugcwaliseka kwentando yothandekayo kuba ukugcwaliseka kwentando yesithandwa futhi ngokuphambene nalokho. kokuthi "yenza intando yakho njengoba ethanda". Kulolu thando akwenzeki ukuthi kukhulunywe ngesithandwa noma ngesithandwa phakathi kodwa kukhulunywe ngesifiso esisodwa kubo bobabili. Ngokubona kwami, uMaimonides ukhuluma ngalokhu lapho ekhuluma ngesifiso somthandi kaNkulunkulu. Aliphikisani nokwenza iqiniso ngoba liyiqiniso elingase libangelwe isifiso seqiniso.
    ———————————————————————————————
    Rabi:
    Sawubona Joseph.
    1. Kimina akubonakali kunzima kangako. Ngiphawule ngokuphathwa kahle kwemizekeliso.
    2. Ukucatshangwa esihlokweni akukhona ukuthi isipiliyoni esingokomzwelo sibeka umthandi phakathi nendawo, kodwa ukuthi ngokuvamile nayo inobukhulu obunjalo (ihilelekile).
    Indaba yalokhu kuhlangana okungaqondakali inzima kakhulu kimi futhi angicabangi ukuthi iyasebenza, ikakhulukazi hhayi entweni engabonakali nengaphatheki njengoNkulunkulu, njengoba ngibhalile.
    4. Ngisho noma lingase lingaphikisani nokwenza kweqiniso ngoba liyiqiniso, kodwa ngokuqinisekile akufani kuye. UMaimonides ukubonisa lokhu ngothando.

  4. UMoridekayi:
    Njengenjwayelo, kuyathakazelisa futhi kushukumisa ingqondo.

    Ngesikhathi esifanayo, incazelo ku-Maimonides ayikona nje ‘ukucindezeleka okuncane,’ futhi akusona ngisho nokuphuthuma okukhulu, imane nje iwukuhlanekezela (ekuthetheleleni). UMaimonides wenza konke okusemandleni akhe ukuchaza isimo esingokomzwelo, futhi nimphoqe ukuba asho ukuthi kuseyinto enengqondo nehlukanisayo (njengoba nikuchaza) [futhi ukuphawula ‘kokwehluleka’ maqondana nemifanekiso akugculisi neze emifanekisweni yethu. umongo, ngoba lapha akukhona nje ukuziba imifanekiso ].

    Ngokuqondene nombuzo ojwayelekile mayelana nengqikithi yomzwelo, kufanele kuqashelwe ukuthi yonke imizwa ingumphumela wokuqonda okuthile kwengqondo. Ukwesaba inyoka kubangelwa ukwazi kwethu ukuthi iyingozi. Ingane encane ngeke isabe ukudlala nenyoka.
    Ngakho-ke akulona iqiniso ukusho ukuthi umzwelo umane uwumzwelo wemvelo. Kuwumzwelo wemvelo owenziwa kusebenze ngenxa yombono othile. Ngakho-ke umuntu ongalimalanga ubuchopho, futhi akukho mizwa evuka kuyena kulandela ukulimala kwakhe komunye umuntu, kuvela ukuthi umbono wakhe wokuziphatha awunasici.

    Ngokubona kwami, lena futhi kuyinhloso kaMaimonides. Njengoba ukuqaphela komuntu iqiniso kukhula, umuzwa wothando uyakhula enhliziyweni yakhe. Kimi kubonakala sengathi izinto zicacile kamuva esahlukweni (Halacha XNUMX):
    Kuyinto eyaziwayo futhi ecacile ukuthi uthando lukaNkulunkulu aluboshiwe enhliziyweni yomuntu - kuze kube yilapho ehlala ephumelela ngendlela efanele futhi eshiya konke okusemhlabeni ngaphandle kwakhe, njengoba wayala wathi 'ngenhliziyo yakho yonke nangawo wonke umphefumulo wakho. ' - kodwa ngombono wayazi. Futhi ngokombono, kuzoba nothando, uma kancane futhi okuningi kakhulu. "
    Cacisa lapha: a. Uthando luwumzwelo obophene enhliziyweni yomuntu.
    B. Umyalo oseTorah ukhuluma ngomzwelo.
    okwesithathu. Njengoba lo mzwelo ungumphumela wengqondo,
    Incazelo yomthetho wokuthanda uNkulunkulu iwukuba nande emqondweni kaNkulunkulu.
    ———————————————————————————————
    Rabi:
    Sawubona Mordekayi.
    Angizange ngibone emazwini kaMaimonides lapha ukuthi kuwumzwelo. Kuwukuqaphela kodwa akuwona ngempela umuzwa. Nibuye nizibe ubudlelwano buka B no C ebengibumele emazwini ami.
    Kodwa ngaphezu kwakho konke lokhu, anginankinga ngokomthetho ngamazwi enu, ngoba ngisho endleleni yenu umsebenzi osasihlalele kuwumsebenzi wokuqonda, ukwazi nokwazi, hhayi imizwelo. Umzwelo uma udalwe ngenxa yalokho - uzodalwa, futhi uma kungenjalo - akunjalo. Ngakho-ke imizwa ivela ekugcineni ngaphandle kokulawula kwethu. Ulwazi nokufunda kusezandleni zethu, futhi umzwelo uwumphumela okungenani. Manje yini umehluko phakathi kwalokho okunikezayo nalokho engikubhalile?
    I-CPM yomuntu ongqondo yakhe ilimele futhi engakwazi ukuthanda. Ucabanga ukuthi umuntu onjalo akakwazi ukugcina umyalo wothando lukaNkulunkulu? Ngokubona kwami ​​yebo.

    Okokugcina, uma usuvele ucaphune i-halakhah okukhulunywa ngayo e-Rambam, kungani uyiphazamise? Nali ulimi oluphelele:

    Kuyaziwa futhi kusobala ukuthi uthando loBusisiwe aluboshiwe enhliziyweni yomuntu aze alufeze ngendlela efanele bese eshiya konke okusemhlabeni ngaphandle kwalo, njengokuyala kwakhe washo ngenhliziyo nangomphefumulo wakho wonke wathi, “Mbusisi. akathandi Okuncane nokuningi, ngakho-ke umuntu kufanele ndawonye ngokwakhe aqonde futhi afundiswe ukuhlakanipha nobuhlakani obumazisa nge-cono yakhe njengamandla umuntu anawo okuqonda futhi awafinyelele njengoba sibonile emithethweni eyisisekelo yeTorah.

    Kuyasicacela ukuthi lokhu kungumbono hhayi imizwa. Futhi ngokuvamile imizwelo iwumkhiqizo wengqondo. Umsebenzi wokuthanda uNkulunkulu awukho emizweni kodwa usengqondweni. Futhi i-NPM yabalimele ingqondo.
    Futhi kungenzeka kanjani ukuthi ungagcini ngamazwi kaRabi ekufezeni lapho:

    Into eyaziwayo necacile, njll. U-AA wubuwula esasingazi ukuthi kungani kuyisiqondiso, futhi sihumusha ezintweni ezimbili ulimi lwenkondlo njengobuwula kuDavide, futhi enye indaba yothando lwakhe izozuza ezindabeni zakho ongeke uyikhokhe. unake kubo

    Kuze kube manje kuhle kakhulu kulobu busuku.
    ———————————————————————————————
    UMoridekayi:
    1. Ngokubona kwami ​​inkulumo ethi 'ukuboshwa enhliziyweni yomuntu' ifaneleka kakhulu imizwa kunokwazi.
    2. Ubudlelwano phakathi kuka-B no-C buyimbangela nomphumela. Okusho ukuthi: ingqondo iholela othandweni. Uthando luletha umsebenzi egameni lalo (akulona uthando kodwa 'umsebenzi ovela othandweni', okungukuthi: umsebenzi ovela othandweni).
    I-Seder emazwini kaMaimonides ihlobene nesihloko - isihloko sakhe akuwona umyalo wothando lukaNkulunkulu (lesi isihloko esisekelweni seTorah) kodwa umsebenzi kaNkulunkulu, futhi lapho efika ukuchaza umsebenzi omuhle kakhulu. uchaza umlingiswa wayo (igama layo - II) kanye nomthombo walo), Futhi kamuva uchaza indlela yokufinyelela lolu thando (Da'at - HV).
    Lokhu kuchazwe emazwini kaMaimonides ekupheleni kwe<em>Halacha XNUMX : “Futhi nakuba ethanda uNkulunkulu, uyokwenza masinyane yonke imiyalo ngothando. Khona-ke ku-Halacha C ichaza ukuthi luyini uthando olufanele.
    3. Umehluko phakathi kwamagama ethu mkhulu kakhulu. Ngokubona kwami, ukugcinwa kwe-mitzvah kungokomzwelo, okungukuthi: umzwelo uphakathi kakhulu futhi awuwona umkhiqizo ongaseceleni futhi ongadingekile. Lowo obheka' uthando lukaPlato nolwehlukanisayo lukaNkulunkulu akayigcini i-mitzvah. Uma elimele ku-amygdala uvele adlwengulwe.
    4. Angizange ngiqonde ukuthi amazwi acashuniwe ekuqhutshweni kolimi lukaMaimonides anezeleni
    (Amagama athi “akamthandi oBusisiweyo [kodwa ngokombono…]” awaveli enguqulweni yeFrenkel, ngakho angizange ngiwacaphune, kodwa incazelo iyafana. Uthando ”njengamagama amaphethini, kodwa bekungenxa nje yokucacisa, nalapha incazelo iyafana)
    ———————————————————————————————
    Rabi:
    1. Kuhle. Angiqiniseki ngempela ngalokho.2. Ngivumelana nakho konke lokhu. Futhi namanje yenza iqiniso ngoba kuyiqiniso kimina akubonakali kuhlobene nomzwelo wothando kodwa isinqumo sokucabangela (mhlawumbe imizwa yothando ihambisana nayo, nakuba kungenjalo. Bheka okuthunyelwe kwami ​​​​kwangaphambilini).
    3. Ngakho-ke ngilokhu ngibuza ukuthi kungani kufanele sihlanganise into evele ivele yodwa? Kakhulu i-mitzvah iwukujulisa ulwazi nomsebenzi wobuhlakani, futhi uthando oluvela ngokwemvelo emva kwalokho (ubusisiwe okholwayo) luyinkomba yokuthi usukwenzile. Ngakho-ke lowo ngqondo yakhe ilimele akadlwengulwa, kodwa ulalela ngokugcwele mitzvah. Asinaso isibonakaliso salokhu, kodwa uNkulunkulu uyazi futhi ungcono kakhulu.
    4. Amazwi acashunwe ekuqhutshweni kolimi lukaMaimonides akhuluma ngokuhlobana phakathi kothando nokwazi, noma ikakhulukazi ukuthi uthando luwumphumela ongaseceleni wokwazi.
    ———————————————————————————————
    UMoridekayi:
    Kimina kubonakala sengathi sesikucacise ngokwanele ukuma kwethu.
    Mayelana nombuzo wakho ophindayo: izinto zilula kakhulu.
    UNkulunkulu uyala ukuba sizizwe. Yebo!
    Kodwa iyiphi indlela yokwenza? Ukwandisa umbono.
    Isitayela sokufunda: ukugcinwa kwe-mitzvah - imizwa, isenzo se-mitzvah - ukuphindaphindeka kwemibono.
    (Amazwi kaRabi Solovitchik mayelana nama-mitzvos athile adumile: umthandazo,
    Kodwa futhi uphendule, ukuthi ukugcina mitzvah kusenhliziyweni).
    Uma uzimisele ukwamukela ukuthi kungenzeka ithiyori 'ukunakekela imizwelo
    Okwethu hhayi nje ngezenzo nemibono yethu, ngakho-ke izinto ziqondakala kakhulu futhi azixaki nhlobo.
    Khona-ke imizwa ayiyona nje into edingekayo 'ngomkhiqizo', kodwa umzimba we-mitzvah.
    (Futhi kuhambisana lapha amazwi adumile kaRab'a mayelana nokungafisi.
    Lapho usebenzisa isimiso esifanayo: Uma ukwazi kwakho kuthembekile,
    Kunoma yikuphi, umuzwa wokuhaha ngeke uvele)

  5. B':
    Eqinisweni nithi umuntu owenza ngokukhalipha hhayi ngokomzwelo ungumuntu okhululekile kuphela, isibonelo, uthando lukaNkulunkulu lungokwengqondo hhayi ngokomzwelo, kodwa kubukeka sengathi kungashiwo ukuthi njengomuntu. ovimba imizwa yakhe uboshelwe kubo hhayi indoda ekhululekile kanjalo nomuntu owenza ngokomqondo oboshelwe emqondweni wakhe hhayi okhululekile, nawe usho ngqo ngothando ukuthi uthando oluphezulu ngokwemizwa luthinta inhliziyo ngoba ubuhlakani obuphendukela komunye ungasekeli imizwa (wena) kodwa lobuhlakani bubuye buzisekele uhluke kanjani egocentrism phakathi kwalamacala amabili?
    Ngiyakukhumbuza ukuthi uma sesixoxile wayijabulela ingxoxo futhi wangitshela ukuthi kufanele ubhale ngendaba yokuthi umuntu kuphela oqhuba impilo yakhe ngokusho kukaHalacha ongumuntu onengqondo, futhi mayelana nokuhluka kweTalmud neHalacha ukuthatha imibono engaqondakali. futhi zisebenze.
    ———————————————————————————————
    Rabi:
    Kungashiwo ukuthi ingqondo nemizwa yimisebenzi emibili ehlukene enezinga elilinganayo. Kodwa esinqumweni somqondo intando ihilelekile ngenkathi imizwa ingokwemvelo ephoqelekile kimi. Lokhu ngikwelule ezincwadini zami zeSayensi yeNkululeko. ngiyabonga ngesikhumbuzo. Mhlawumbe ngizobhala okuthunyelwe ngakho kusayithi.
    ———————————————————————————————
    B':
    Ngicabanga ukuthi uzokuthakasela http://davidson.weizmann.ac.il/online/askexpert/med_and_physiol/%D7%94%D7%A4%D7%A8%D7%93%D7%94-%D7%91%D7%99%D7%9F-%D7%A8%D7%92%D7%A9-%D7%9C%D7%94%D7%99%D7%92%D7%99%D7%95%D7%9F
    ———————————————————————————————
    Rabi:
    Ziningi ezinye izingxoxo ezifana nalezi, futhi eziningi zazo zihlushwa ukungaqondakali komqondo (ungachazi imizwa nengqondo. Noma kunjalo, akuhlangene namazwi ami ngoba kukhuluma ngomsebenzi wobuchopho futhi ngikhuluma ngokucabanga. Ukucabanga kwenziwa ngaphakathi ingqondo hhayi ingqondo.Akacabangi ngoba akanqumi ukwenza njalo futhi "akakucabangi." I-Neuroscience ithatha ukuthi umsebenzi wobuchopho = ukucabanga, futhi yilokhu engikubhalile ukuthi ngokwalokhu nawo amanzi agelezayo ahlanganyela ekucabangeni. umsebenzi.

  6. Amazwana amabili:

    Engxenyeni elandelayo yesihloko esisolwayo, uT.S. Ngizobonisa kubakaki abayisikwele:

    “Okusho ukuthi intokozo nenjabulo akuthenambathi ukubaluleka kwesenzo inqobo nje uma kunamathele kuso njengomphumela ongemuhle. Kodwa uma umuntu efundela ubumnandi nenjabulo, okungukuthi lezo yizisusa zokufunda kwakhe, nakanjani ufunda hhayi ngenxa yakhe. Lapha babeqinisile "bengalungile." Kumatemu ethu kuthiwa iphutha labo akukhona ukuthi bebecabanga ukuthi ucwaningo akumele lwenziwe ngendlela eyi-centrifugal [= centrifugal cell]. Kunalokho, baqinisile ngokuphelele. Iphutha labo liwukuthi khona kanye ukuba khona kwenjabulo nenjabulo kubonisa ngokombono wabo ukuthi lesi isenzo esiyi-centrifugal [= iseli eliyi-centrifugal]. Akudingekile ngempela. Kwesinye isikhathi intokozo nenjabulo yimizwa eza kuphela ngenxa yokufunda futhi engasho izizathu zakho.

    2. "Ukungqubuzana" emithethweni emibili encikene e-Rambam ephathelene nothando, kubonakala kuxazululwe njengamazwi amazolo anobuhlalu owazilethela wona kamuva futhi wawachaza ku-TotoD. Yilokhu uMaimonides akusho lapha ngothando lukaNkulunkulu. Inembangela yengqondo, kanye nomphumela womzwelo. Ubuye achaze ngothando akhuluma ngalo emithethweni eyisisekelo yeTorah PB [lapho ebuye achaze imizwa nokuthakasela, nalapho kungenziwanga nhlobo umfanekiso, kodwa kuchazwa ukuthi luyini uthando ukuze incazelo inganikezi. sebenza lapho]. Ukubuka indalo nokuqaphela ukuhlakanipha nobuhle bukaNkulunkulu. Isizathu esiyiqiniso/esengqondweni - sikhiqiza [futhi] umphumela womzwelo. Futhi yilokho impela akusho lapha futhi.

  7. 'Uthando lwamahhala' - engxenyeni yento hhayi engxenyeni yezihloko zayo

    BSD XNUMX Tammuz XNUMX

    Ngenxa yomehluko ohlongozwayo lapha phakathi kothando engxenyeni yethambo nothando engxenyeni yezihloko - kungenzeka ukuqonda umqondo 'wothando lwamahhala' owaqanjwa uRabbi Kook.

    Kunesimo lapho isimilo somuntu noma ubuholi budla lubi ngendlela yokuthi kungabi bikho isimilo esihle esizwakalayo esingavusa umuzwa wemvelo wothando kuye.

    Esimweni esinjalo, kungaba 'uthando ethanjeni' kuphela, uthando ngomuntu kuphela ngenxa yokuba 'intandokazi yomuntu owadalwa eB'Tselem' noma 'intandokazi ka-Israyeli ebizwa ngokuthi abafana endaweni', okuthi nasemsebenzini ophansi 'wabafana abakhohlakele' basabizwa 'njengabafana', Iningi 'isihawu soyise' sikhona kumadodana akhe.

    Nokho-ke kufanele kuqashelwe ukuthi uthando lukababa ngezingane zakhe ngisho zisesimweni esimpofu kakhulu akulona nje ‘uthando lwamahhala’. Liphinde livuswe ithemba lokuthi okuhle okufihlwe abafana ngenkani - nakho kuzofezeka. Ukholo oluqinile lukababa kubantwana bakhe noloMdali kubantu bakhe - lungase luveze ithonya lalo elihle, ngakho-ke ‘lubuyisele inhliziyo yoyise emadodaneni’ ‘lungase futhi lubuyisele izinhliziyo zamadodana koyise.

    Ozithobayo, Shatz

    Kuyafaneleka ukuqaphela lapha incazelo evuselelwe ehlongozwe ngu-Bat-Galim Sha'ar (umama ka-Gil-ad XNUMX) emcabangweni 'wothando lwamahhala'. Ngokusho kwakhe, 'uthando lwamahhala' 'luwuthando lwabo lomusa'. Ukuthola iphuzu elihle kwabanye - kungavusa uthando olufiphele futhi kuphefumule ubudlelwano.

    Futhi-ke izinto zihlobene namazwi kaRabi Nachman waseBreslav kuTorah Rafev ethi 'Singing to Elki ngenkathi mina', lapho ngijabula 'kakhudlwana', ngenhlansi encane yokuhle, noma ngokunembe kakhulu: okuncane lokho. kuhlala kumuntu - futhi 'ukukhanya okuncane - kuxosha ubumnyama obuningi'.

    1. Angizange ngiwuqonde umbuzo. Umehluko phakathi kwale mizwa emibili awuhlobene namazwi ami. Wonke umuntu uyavuma ukuthi akufani. Lena imizwa emibili ehlukene. Inkanuko iyisifiso sokuthatha into ethile, ukuba ngowami. Uthando umuzwa ophakathi nendawo hhayi mina (i-centrifugal hhayi i-centrifugal). Lapha ngihlukanise phakathi komzwelo kanye nokubona (uthando olungokomzwelo nolomqondo).

  8. "Kodwa uma uthando luwumphumela wokwahlulela kwengqondo hhayi nje umzwelo, khona-ke kukhona indawo yokuyiyala."
    Kodwa noma kunjalo, ngingayalwa kanjani ukuthi ngiqonde okuthile ??? Uma ungichazela futhi namanje angiqondi noma ngiphikise akulona iphutha lami!
    Kufana nokuhlangana nomuntu ophila ekhulwini le-10 ukuze aqonde imodeli ye-heliocentric, uma eqonda impilo kodwa uma kungenjalo ukuthi enzeni!
    Ngaphandle kokuthi uthi i-mitzvah yokuqonda uNkulunkulu isho okungenani ukuzama ukuqonda futhi uma ungaqondanga kabi uyadlwengulwa.

  9. Ngabe ukusho ukusebenza kwento ephambi kwayo isitatimende ngamathambo ayo? Isibonelo, ukusho ukuthi itafula "into evumela ukuthi izinto zibekwe phezu kwalo" kuyisici salo noma amathambo alo?

Shiya amazwana