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The rational approach calls for recognizing the Creator through His creation. For all of its soundness and probability, though, this argument remains no more than a speculative proof, proof through inference. This, though, is not the case when we are dealing with proof based on eyewitness attestation. Eyewitness testimony is of an absolute nature.
In order to clarify the difference between these two methods, let us make use of an analogy from Jewish law. If an individual loses an article and somebody else finds it, the original owner must prove that, in fact, the article found belongs to him. Only after he has done this may he receive what belongs to him. How does one go about proving that an article belongs to him? By describing distinctive features of the item. For example, let us say that the owner were to claim, "In the book which I lost, there is a small hole in the corner of page number twenty-five." Certainly, only the true owner of the book could be aware of such a detail. This, then, would be considered an unquestionable proof, and would justify returning the book to its owner. This is proof by inference. The owner need not bring proof of his ownership from every page of the book. It is sufficient for him to describe one detail in order to verify his claim to the entire book.
Foundations of Faith (51)
Rabbi Zalman Baruch Melamed
1 - 1. Belief in God: From Design
2 - 2. Belief in God: Eyewitness Account
3 - 3. Good Intentions, Good Deeds
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Identifying the distinctive features of an object is no more than probable proof of ownership. It may be compared to circumstantial evidence. If two witnesses come before the court and claim, "We saw this man chase another into a cave, and then followed after them. Inside the cave we saw the man who had been chased dead on the floor, and the man who had been chasing him, standing there with a bloodstained knife in his hand." This sort of evidence is based upon assumption and likelihood. It is almost certain that the man with the bloodstained knife killed the other. Still, according to Jewish law, such testimony is not acceptable. In order for testimony to be valid, it must be eyewitness testimony, and not testimony based on probability.
The same is true regarding faith. Proofs of the existence of the Creator based upon the intelligent design of His creation remain speculative, probable proofs - "circumstantial evidence." True, the probability is very great, and the intellect demands that we rely on such proof; true, God's creation awakens in us great awe - "How great are Your deeds, God; exceedingly profound are your thoughts" (Psalm 92) - all the same, faith in God's existence based on accurate eyewitness testimony is superior to this. Arriving at God by way of His creation is comparable to basing a claim to ownership upon the identification of distinctive features; working one's way from a particular to the whole; drawing from one miniscule aspect of God's capacity conclusions concerning his all encompassing being. True, this is a strong indication and it cannot be ignored. Still, it is not enough, for proof by means of eyewitness testimony is superior to this. Proof based upon testimony of God's revelation in the world - for example, the Exodus from Egypt, and the Sinaitic Revelation, and the long unbroken chain of tradition, which is itself comparable to eyewitness account - is more reliable.
This is the approach taken by Rabbi Judah HaLevi in his book, "the Kuzari" - faith based upon eyewitness testimony. What I have explained here are things that Rabbi Tzvi Yehuda HaCohen Kook zt"l used to say as an introduction to "the Kuzari."
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Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
Kuzari -Rabbi Ari Shvat Kuzari class 2
The King of the Kazars, in his search for truth, starts by inviting the philosopher. This is a "crash-course" on Aristotelian philosophy and the reasons why the king is not convinced. Through this dialogue, R. Yehuda HaLevi already foreshadows some of his central ideas that will appear later.
Shavuot "Love of Torah = Love of Israel"- for Shavuot
People often identify Judaism as just a religion, but upon examination, we see, even halachically and explicitly in the siddur, that the Torah is dependent upon Am Yisrael, Jewish nationalism.
Ein Aya The Middle-Child & Anti-Tzni'ut Syndrome- Negative Attention
Although tzni'ut is for men just like women, Rav Kook deals here with the sources in Yishayahu and the Talmud which deals with the special problem of lack of tzni'ut in women's dress and actions, where it's not just a problem of midot and character traits, but also can include practical, social and national ramifications, as well, which caused the destruction of the Beit HaMikdash and exile from Israel. The class continues the previous one (Ayn Aya Shabbat vi, 29), and is a must for all educators and parents of high-school aged and young adults.
P'ninat Mishpat P'NINAT MISHPAT: A Mess of Loans, Repayments and Grievances – part II
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts
based on ruling 83033 of the Eretz Hemdah-Gazit Rabbinical Courts