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Asher Ishaayahu Ben Rivka
It turned out, though, that the philosophers were unable to answer his questions. Philosophy knows how to refute religious idolatry; the refined intellect rejects attributing any sort of corporeality to God. Philosophy understands that God is beyond all limits, infinite. Human intellect is capable of reaching this conclusion on its own. Man's mind, though, is limited in that it cannot grasp intellectually any sort of relationship between an infinite God and a finite universe. Reason dictates that anything that is connected to the existence of our limited physical world must itself be limited in some sense. The intellect cannot comprehend a God Who commands His creatures, for, how is it possible to speak of God as desiring? If we assume that God desires our performance of His commandments, we must assume that He is lacking in some way. God, though, is by definition perfect; how can we possibly attribute to Him desire? This is the dilemma that faces the philosopher. How can we possibly ascribe to a sublime and infinite God any kind of relationship to our finite world? The human intellect cannot grasp this. This is its limitation.
The advantage of human intellect, then, is that it discards the possibility of ascribing any notion of corporeality to God; its disadvantage is that it cannot comprehend the connection between God and the world, between the Creator and His creation.
The Khazar king, who is driven by an inner voice to search for a way of life that is desirable in the eyes of God, who is visited each night by a heavenly messenger and told, "Your intentions are desirable in the eyes of God, but your deeds are not," - he understands that it is inconceivable that man remain without divine instruction. He understands that man needs God to tell him how to live and how to behave, what is desirable and what not. The king sees that human intellect - the philosophers - are unable to fulfill his request. What he is searching for is to be found with the men of religion. The Khazar king has become convinced already by the philosopher that religious idolatry is a lie, and that he must seek out the sort of men of religion who do not ascribe corporeality to God. He therefore turns to Christianity and Islam. He believes that since these religions have gained such wide spread acceptance, it is reasonable to assume that one of them is correct. Yet, he discovers that both Christianity and Islam believe in the Bible of the Jews, and that this holy book serves as the foundation of both faiths. Each claim to be the authentic continuation of the Jewish tradition.
Once the Khazar king becomes aware that both Islam and Christianity rest upon Judaism, he decides that he must turn to one of the Jewish sages and learn about this religion. This, then, will be the focus of our next discussion.
Foundations of Faith (51)
Rabbi Zalman Baruch Melamed
3 - 3. Good Intentions, Good Deeds
4 - 4. Faith and Reason
5 - 5. Historical Proof
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Shoftim TESHUVA IN COURT OF LAW?
Parshat Shoftim-Chodesh Elul
Why does parshat Shoftim always come out during Elul? This innovative and central explanation is an eye-opener regarding many aspects of Judaism.
The Month of Elul TESHUVA IS THE ANSWER
The month of Elul serves as a vital time for self-reflection and personal accountability to prepare for true repentance.
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
P'ninat Mishpat Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Chemdat Yamim The Goal of an Agricultural Yeshiva – part II
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the cornerstone laying for the Yeshiva Chakla’it in Kfar Haroeh – 1938)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
