Judaism Essay

Since natural law cannot change, the world functions through natural law which has been established clearly at the beginning. Evidently, everything ever in existence must have a Creator who produced the immediate cause, which in turn, is produced by another and so on. Everything that occurs must have an initial cause. Nothing in this world is without cause. Because G-d does not involve Himself in human affairs. Example here is war, slavery, rape, which are all set in motion by humans actions and should not be attributed to G-d.

Another example is Joshua. According to Gersonides, the Ralbag, the sun did not stand still for Joshua since that would make him a greater prophet than Moshe. He thinks the verse explains that the fight was over before the sun and moon reached Givon and Emek Ayalon. Second, the word with Joshua for the sun is dom which means became silent which means stops shining which implies an eclipse. It does not mean stands still. Aaron was dom when his 2 sons died. He was silent. Maimonides' Guide of the Perplexed 2:35, says that Joshua sang that the day appeared to be the longest day of the year. Natural law cannot be amended for any sake. King Solomon said that rabbis spoke in cryptic riddles in abundance of metaphors. You could even boil it down some more.

An example is 2 Kings 20:9-11, where Hezekiah asks Isaiah for a sign which is the sundial of Ahaz moving 10 degrees backward. While it's true that Mr. Harold Hill, President of the Curtis Engine, Baltimore, Maryland, NASA, claimed to have found the missing day on a computer, that story was stolen from Prof C. A. Totten of Yale, 1690. In his Milchamot Hashem (Wars of the Lord) Book VI Part 2 Chapter 12, Ralbag says that the sun’s rays refract the clouds. Scientifically, by a change in the weather, the clouds may change direction, resulting in the motion of the shadow going backward. Thus is it explained allegorically.

Another example is the rainbow in which Rambam agreed with the Aristotelian Greeks that it was a natural phenomenon even before the local mabul. Rabbi Riskin thinks Rambam thought that all stories were parables until the advent of Abraham. This includes Adam and Eve, Noah's ark, the Tower of Babel, Sodom and Gomorrah, Akedah, and the near sacrifice of Isaac. This is debatable.

Thus, the earth circles the sun, not the reverse. The writers of primitive religions like Zoroastrianism followed their Wise Lord and did not know this and thought that the sun circles the earth. This was not the case with Judaism, as it is impossible that G-d should occupy Himself with human affairs. That is to say, a highly improbable or extraordinary event is not to be accounted for explicability, because such events never happen in the natural world. G-d has already considered all the possibilities in advance when He arranged these laws to act properly. Since they were fashioned and expected to function accordingly, to say otherwise would be a violation of natural law. It also follows that G-d cannot be born into incarnations. The Creator cannot become the created. This is impossible. It would be another breach of natural law. G-d is formless, not corporeal. On the topic of souls, they were some who believed that the "Active Intellect"," the core essence, survives death. This is, the knowledge learned while alive. Some speculate where it goes. Perhaps it is absorbed or joins some higher intellect. By-and-large, scientists have dismissed the notions of the soul since there are no faculties to use the senses such as digestive and respiratory systems. However, Maimonides was certain that the soul represents a life force. The power engine to the body. This makes sense In light of reason.

G-d fashioned the laws of nature and wedded them into physical existence. It is far fetching to say otherwise as science has never proven magic, transmigration of souls, or metempsychosis. There is no proof that miracles occur as enshrined in the New Testament. Those are foolish assumptions and not the like of an empiricist. Mystics, however pious, should not live passive lives but fix their mistakes by evaluating their formal beliefs when knowledge is acquired. Often the visual perception is shifted or widespread in the wrong fashion. It is problematic. On those grounds, one could believe in Jesus. Which contradicts reason. Or follow the radical views of Spinoza. As any other system is erroneous, only G-d system is unequivocal free of human error. Unlike altruists seclusions which leads to disarray, welcoming distortion, the Truth does not lead to bigotry, in which wallowing retribution is doled out. Although evil is inherently ascribed, we have the capacity to rise above. All intelligent people have the potential to absorb new information to guide their lives. Only then are we graded in an egalitarian worldview. If people of faith listened to those who profess another faith, anti-semitism would disappear. Peace would be reached in the Middle East, and knowledge would be attained, if not critiqued. So when one finds an accurate ascertain for truth, we can proclaim it and live a more fulfilling life. And thus, true knowledge embedded when reason is obtained.

First, let's define the Tyana. The sefer (Tanya) was written for 20 yrs by a Tzaddik and Gaon in the supposed “hidden” parts of the Torah. I would first like to point out that Chapter Seven is far better than Chapter Two. Yet, nevertheless, like all man’s works, the flawed Tanya contains some contractions. In Lessons in Tanya, the Rebbe writes that G-d “truly” possesses parts. This is not how Maimonides explained it. We cannot just ascribe anything to G-d. When studying the Talmud we must be able to make sense of. Unfortunately, many Jewish educators teach Kabbala before Chumash. The students embarking to privy, haven't not a clue. We should be careful when parroting what rabbis say, be it if they have reputations. We should always ask ourselves if they make sense. Even Aaron disagreed with Moses, and he was right. This shows that reputation means not a thing. Reputations are of no consequence. Therefore, the technique of name throwing is insufficient. Chazal suggests we do not attack anyone. But learn from them. No need to quote them without understanding them. That is emotional. One does not disprove my position when there is no validation produce. hence, your projections are uncompromising. Its time to retract the err. Your arguments are null. Ramban and Maimonides cannot both be correct in philosophy when there is no psak.

The list is the following describing some of what Tanya says. The Tanya corrupts Job, 31:1",2, to mean that Job is describing “chalekim” parts of G-d when in reality, Job is describing his inheritance and of what portion he will have with G-d if he sins. Let's talk about creation. Genesis clearly states that when G-d created man, He did not literally take a piece of Himself and “breathed” life (the soul) into man because G-d cannot breathe. Rambam and his son, Abraham used his intelligence and applied metaphors. In his introduction to the Guide, Rambam explains that he wants to differentiate metaphors from a literal reading. It is no less meaningless if G-d does not live in our hearts as the Sufi claims. Torah’s purpose is that we show love for knowledge for which culminates love of G-d. Because G-d does not manifest Himself in us, there is no Divin sparks. Not everything has to contain Divinity. Divinity does not permeate all matter but Tanya says G-d permeates the universe. This is pantheism.

It goes against reason. It is incoherent and not an original source. The pantheistic view is a heretical mistake. We also find that the Shaar Hayichud Vehaemunah, Chapter 7 says that "G‑d is found below, within space and time." Chassidic sects said, “Even inside of sin, G-d exists..." This is disturbing and is outright heresy! The opposite is true; G-d is One. Because Kabalis have led us astray, we need to have an understanding of Maimonides. Maimonides’ intelligence says we have no positive notion of G-d. For this, we cannot accept Tanya over Maimonides. We must disseminate the truth. I would remind you of what the Bible says. Let's put the Bible over Tanya: "Guard your souls exceedingly" (Deut. 4:15), “To what shall your equate Me that I should be similar, says G-d?” (Isaiah, 40:25), and “Ki lo yirani h’adam v’Chai”, “For man cannot know me while alive.” (Exod. 33:20). Rambam writes, Yesodei HaTorah and in his Ikarim (13 Fundamentals), “God has no parts”, G-s does not partition Himself. Out of amusement, I will just say there's not enough G-d for everyone.

The Jewish concept of G-d is the “Shema Yisrael”, read daily. Here, we affirm G-d's Unity with one voice, “G-d is One!” We should be vigilant to any other suggestion. Rabbinically speaking, G-d occupies no substance for G-d shares no properties which the physical. Just as G-d is not subject to “division” neither is He subject to one place. Tanya, Shaar Hayichud, says the 10 Sefirot and G-d are one. This is worse than the Christian trinity! These statements found therein of Tanya has been destroying Jews ever since with its heresy. We need authentic Judaism. Not the New Testament masked in Tanya which is under scrutiny. In the (Ethics, 5:17), we learn that Hillel and Shammai always argued: “for the sake of heaven, and will be sustained.” Their debates were posed in finding out the truth. I am fortunate enough to follow their wisdom on this debate concerning Tanya. G-d created us with the gift of reason. The Tanya is bereft to Torah and expresses only its imagination and not the word of G-d.

I will end this with one last thought. The Tanya says that Gentiles and Jew possess different souls. Did Abraham have a “lesser” soul then Moses? Is the convert a new kind of man? Is G-d tribal, caring less for all the rest. Is the egotistical drive at work? Is there a distinction? We should reject unearned piety. To refute this claim I will point to the neshama yesara; that is, an additional soul is only meant for Shabbos in order that we shall channel our energies toward G-d. Simply put, there is no better birthright, only accomplishments. The Jew does NOT possess a special soul and the designation for G-d’s "chosen" people in racial terms is grossly mistaken. Gentiles share the same soul. His conversion adds nothing new. Ovadia Yosef may have held some disdain for Gentiles but Ruth was a gentile who converted and Kings David and Solomon, as well as the Messiah, will descend from her. We see from here that gentiles have the same capacity to become the greatest leaders as those who are born to Jewish parents.

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