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November 25, 2010


Steve mcqueen

I could not agree more - if we are to take Chazal seriously in the modern age, how else can we interpret such things. One the one hand, we have close to no historical tools by which we could assess the historicity of either Sefer Breishit or the various midrashic approach. Any attempts at historical conclusions are little more than a shot in the dark. We may as well not bother. At the same time, anyone with a religious sensibility can develop a sense of appreciation for the approaches taken by Chazal, and their successors in the Jewish tradition. So let's see what religious lessons, lessons of emuna, lessons of civilisation or peoplehood we can take from such matters. If we do this not only will we have tools to grow as individuals but we will also be able to learn from each other without shouting about our pre-adopted positions.


In other words, to hell with emes. The only important thing is emunah. If our emunah happens to be in a false God, so be it. It doesn't matter. So long as we don't "farshter" the false faith of the many.

Well done, Avakesh.


Not really what I said, Mendy. What I said is that belief, akin to intuition is arch-knowledge. Meta-knowledge can be done poorly or well. When it is done poorly, it is a belief in a false g0d. When it is done by a refined individual who follows the rules of obtaining meta-knowledge, it is a belief into the true G-d, although it cannot be communicated to one who has no concept of how to obtain meta-knowledge and has not even embarked on the quest.

To a mystic who has attained this knowledge, those who have not attained it are like children who must be protected and tended in hope of brinigng them slowly and eventually to this knowedge. There is is a great danger to the mystic who may grow to believe that he is now exempt from the rules that govern mere humans.If he is caught up in it, he will become a Bilaam.

Once he transitons beyond this danger, he will know what can and cannot be shared and taught.He will give to each person what he can assimilate and through which he can rise. He will pursue beneficence and chessed because that is what Hashem does for the world. On the other hand, feeding people knowledge which they are not yet ready to digest is not only irresponsible, it is a sign of smallness.

Unfortunately, in our age and time, the world has literally shrunk, both physically and spiritually. Distances are smaller and spiritual distance and levels are also not as well appreciated. We want to know everything quickly and we want to do it thorugh our brains. We don't want to understand that there are many different kinds of knowledge and the some of them take years and decades of preparation and work

There are more things in heaven and earth, Horatio,
Than are dreamt of in your philosophy.
- Hamlet (1.5.166-7), Hamlet to Horatio

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