The Tikkun 14! + 420^2 = 295260^2 is right before Keter, and corresponds to Chochma. It can be written as
14! + 420^2 = (420*703)^2
We have seen these numbers before. One of the semiprime gematriot of כתר is 703. Whereas Keter is associated to 1000, Chochma is associated to 100. Further, 420 is כ"ת, Keter without Resh. We reach כתר through Chochma, in the merit of the Hasaga of כ"ת. The Rosh is added from above.
Thursday, March 31, 2011
Wednesday, March 30, 2011
Yeshaya 2: 8-12
וַתִּמָּלֵא אַרְצוֹ, אֱלִילִים: לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ, לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו. וַיִּשַּׁח אָדָם, וַיִּשְׁפַּל-אִישׁ; וְאַל-תִּשָּׂא, לָהֶם. בּוֹא בַצּוּר, וְהִטָּמֵן בֶּעָפָר, מִפְּנֵי פַּחַד יְהוָה, וּמֵהֲדַר גְּאֹנוֹ. עֵינֵי גַּבְהוּת אָדָם, שָׁפֵל, וְשַׁח, רוּם אֲנָשִׁים; וְנִשְׂגַּב יְהוָה לְבַדּוֹ, בַּיּוֹם הַהוּא. כִּי יוֹם לַיהוָה צְבָאוֹת, עַל כָּל-גֵּאֶה--וָרָם; וְעַל, כָּל-נִשָּׂא וְשָׁפֵל
Their land also is full of idols; every one worshippeth the work of his own hands, that which his own fingers have made. And man boweth down, and man lowereth himself; and Thou canst not bear with them. Enter into the rock, and hide thee in the dust, from before the terror of the LORD, and from the glory of His majesty. The lofty looks of man shall be brought low, and the haughtiness of men shall be bowed down, and the LORD alone shall be exalted in that day. For the LORD of hosts hath a day upon all that is proud and lofty, and upon all that is lifted up, and it shall be brought low.Translation from here.
Tuesday, March 29, 2011
Razei HaTorah
At times, Moshiach wants to reveal the light in full, and draw Gan Eden to this world, as it says (Shemot 2:3):
ותש"ם בסוף על שפת היאור
Read אור יה, the light of HaShem. However, Moshiach is bound to the decree (Shemot 1:22):כל הבן הילוד היוארה תשליכוהו
A son is born to us (Yeshaya 9:5), but he must remain in Gan Eden. He must remain with the light of HaShem, Razei HaTorah. Read תשכילוהו. In this world, Israel must separate from Razei HaTorah, which are for Gan Eden. In this world, only the Pshat remains, darkness. In the darkness (Daniel 12:3),והמשכילים יזהרו כזהר הרקיע
The Maskilim will shine like the brightness of the firmament. Who are the Maskilim? Those who separate from this world, go היאורה, rise to Gan Eden. What is the light that the Maskilim emit? Razei HaTorah.
Sunday, March 27, 2011
Fourteen Steps
Here is an observation regarding the mathematical representation of the Kabbalistic concept of fourteen Tikkunim, i.e., regarding the exhaustive list of factorials n! such that the smallest square number that is not smaller than n!, exceeds n! by a square number. This list is as follows:
0! + 0^2 = 1^2
1! + 0^2 = 1^2
4! + 1^2 = 5^2
5! + 1^2 = 11^2
6! + 3^2 = 27^2
7! + 1^2 = 71^2
8! + 9^2 = 201^2
9! + 27^2 = 603^2
10! + 15^2 = 1905^2
11! + 18^2 = 6318^2
13! + 288^2 = 78912^2
14! + 420^2 = 295260^2
15! + 464^2 = 1143536^2
16! + 1856^2 = 4574144^2
The following computation also takes fourteen steps and also leads to the two final numbers 1143536 and 4574144. Each step, except the first, takes the result of the previous step and multiplies it with 3, 2, 4, 8, or 16, or adds 1, or subtracts 1.
0 = 0
0 + 1 = 1
1 * 3 = 3
3 * 8 = 24
24 - 1 = 23
23 * 4 = 92
92 + 1 = 93
93 * 16 = 1488
1488 + 1 = 1489
1489 * 3 = 4467
4467 * 16 = 71472
71472 - 1 = 71471
71471 * 16 = 1143536
1143536 * 4 = 4574144
0! + 0^2 = 1^2
1! + 0^2 = 1^2
4! + 1^2 = 5^2
5! + 1^2 = 11^2
6! + 3^2 = 27^2
7! + 1^2 = 71^2
8! + 9^2 = 201^2
9! + 27^2 = 603^2
10! + 15^2 = 1905^2
11! + 18^2 = 6318^2
13! + 288^2 = 78912^2
14! + 420^2 = 295260^2
15! + 464^2 = 1143536^2
16! + 1856^2 = 4574144^2
The following computation also takes fourteen steps and also leads to the two final numbers 1143536 and 4574144. Each step, except the first, takes the result of the previous step and multiplies it with 3, 2, 4, 8, or 16, or adds 1, or subtracts 1.
0 = 0
0 + 1 = 1
1 * 3 = 3
3 * 8 = 24
24 - 1 = 23
23 * 4 = 92
92 + 1 = 93
93 * 16 = 1488
1488 + 1 = 1489
1489 * 3 = 4467
4467 * 16 = 71472
71472 - 1 = 71471
71471 * 16 = 1143536
1143536 * 4 = 4574144
Saturday, March 26, 2011
Keter
Regarding the word כתר, meaning crown, the numerical value of its final letter (200=ר) is 10 times the first letter (כ=20). The middle letter, Tav, refers to a sign (Yechezkel 9:4). Hence, Keter is the sign of Aliyah, of elevation, as 20 rises ten-fold.
The number 20 hints at the size of the lesser Sanhedrin. The sages explain that the size of this Sanhedrin is a priori two Edot, twenty. However, the number must be odd, and thus the size must be at least 21. Further, a reasoning is brought down why 21 is not a good number, and two more are to be added. The final conclusion is that the lesser Sanhedrin must have 23 members.
I think that a principle of prime numbers is involved here, which the sages could not make explicit. If the sages would have been familiar with the notion of prime numbers, they would have said that 20 is not acceptable because it is not a prime number, and thus the lesser Sanhedrin must count 23 members, the first prime above 20. Similary, the size of the great Sanhedrin, which a priori is 70, must be 71, the first prime number above 70.
The gematria of כתר is 20+400+20*10 = 620. If כתר hints at the Sanhedrin, in the above logic it would seem that its gematria should be prime. Let us try to find a gematria that is prime. If the 20 in כתר refers to the lesser Sanhedrin, a deeper gematria for the word כתר is obtained by computing 23+400+23*10=653. Satisfactorily, this is a prime number. The idea stands.
One step further, we can replace 23 by 71, the size of the great Sanhedrin. This gives 71+400+71*10=1181. This is also a prime number. The idea stands stronger. We know have two prime gematriot for כתר.
In the other direction, we can replace 23 by 3, the size of a minimal Beit Din. This gives 3+400+3*10=433. This is also a prime number. Now we have three prime gematriot.
Yet one step further, just as 20 refers to 3, 23 and 71, the factor 10 refers to powers of 10, to 100 and to 1000. And so, we have the non-prime gematriot:
23+400+23*100 = 2723 = 7*389
23+400+23*1000 = 23423 = 59*397
Interestingly, these numbers have two factors only - they are semiprime. Also semiprime are
3+400+3*100 = 703 = 19*37
3+400+3*1000 = 3403 = 41*83
71+400+71*100 = 7571 = 67*113
Finally,
71+400+71*1000 = 71471
is prime. We have arrived at a very deep gematria of כתר, as the 1000 is related to the great Aleph, Aleph Sofit, related to כתר.
Fascinatingly, 71471 is a factor of the numbers 1143536 and 4574144, associated to the Tikkunim of כתר and the final Samech:
1143536 = 16*71471
4574144 = 64*71471
The circle is closed.
I could elaborate on the numerology, but let me just say the bottom line. At Keter, the Hanhaga of Moshe returns. When Sanhedrin was instituted, Moshe had to be convinced by Yitro. What was Moshe's problem? Did he not understand that he could not do all the work by himself, as Yitro pointed out? Moshe's problem was that he was the only one who could judge according to Truth. He could not delegate this. Yitro convinced him that Moshe's level of judgement was not maintainable throughout the generations. There had to be rules for judgement, law, Halacha. Lesser judges than Moshe could judge according to law. At Keter, the circle is closed. Sanhedrin will reach the level of Moshe. Even the lesser Sanhedrin will judge according to Truth.
The number 20 hints at the size of the lesser Sanhedrin. The sages explain that the size of this Sanhedrin is a priori two Edot, twenty. However, the number must be odd, and thus the size must be at least 21. Further, a reasoning is brought down why 21 is not a good number, and two more are to be added. The final conclusion is that the lesser Sanhedrin must have 23 members.
I think that a principle of prime numbers is involved here, which the sages could not make explicit. If the sages would have been familiar with the notion of prime numbers, they would have said that 20 is not acceptable because it is not a prime number, and thus the lesser Sanhedrin must count 23 members, the first prime above 20. Similary, the size of the great Sanhedrin, which a priori is 70, must be 71, the first prime number above 70.
The gematria of כתר is 20+400+20*10 = 620. If כתר hints at the Sanhedrin, in the above logic it would seem that its gematria should be prime. Let us try to find a gematria that is prime. If the 20 in כתר refers to the lesser Sanhedrin, a deeper gematria for the word כתר is obtained by computing 23+400+23*10=653. Satisfactorily, this is a prime number. The idea stands.
One step further, we can replace 23 by 71, the size of the great Sanhedrin. This gives 71+400+71*10=1181. This is also a prime number. The idea stands stronger. We know have two prime gematriot for כתר.
In the other direction, we can replace 23 by 3, the size of a minimal Beit Din. This gives 3+400+3*10=433. This is also a prime number. Now we have three prime gematriot.
Yet one step further, just as 20 refers to 3, 23 and 71, the factor 10 refers to powers of 10, to 100 and to 1000. And so, we have the non-prime gematriot:
23+400+23*100 = 2723 = 7*389
23+400+23*1000 = 23423 = 59*397
Interestingly, these numbers have two factors only - they are semiprime. Also semiprime are
3+400+3*100 = 703 = 19*37
3+400+3*1000 = 3403 = 41*83
71+400+71*100 = 7571 = 67*113
Finally,
71+400+71*1000 = 71471
is prime. We have arrived at a very deep gematria of כתר, as the 1000 is related to the great Aleph, Aleph Sofit, related to כתר.
Fascinatingly, 71471 is a factor of the numbers 1143536 and 4574144, associated to the Tikkunim of כתר and the final Samech:
1143536 = 16*71471
4574144 = 64*71471
The circle is closed.
I could elaborate on the numerology, but let me just say the bottom line. At Keter, the Hanhaga of Moshe returns. When Sanhedrin was instituted, Moshe had to be convinced by Yitro. What was Moshe's problem? Did he not understand that he could not do all the work by himself, as Yitro pointed out? Moshe's problem was that he was the only one who could judge according to Truth. He could not delegate this. Yitro convinced him that Moshe's level of judgement was not maintainable throughout the generations. There had to be rules for judgement, law, Halacha. Lesser judges than Moshe could judge according to law. At Keter, the circle is closed. Sanhedrin will reach the level of Moshe. Even the lesser Sanhedrin will judge according to Truth.
Wednesday, March 23, 2011
The Building of the World
The Talmud states in Shabbat 114a that Torah scholars are engaged in the Binyan, the building, of the world.
Halacha, Jewish Law, is related to the laws of Nature, as it says in Yirmyahu 33:25 (in one interpretation): "Thus said HaShem, if My Covenant would not be kept day and night, I would not maintain Heaven and Earth." On one hand, the laws of Nature cause Hester Panim, the apparent absence of HaShem, lack of freedom, Galut. On the other hand, the suffering of the Jew in Galut draws Chesed to the world. Hence, even as Halacha in itself represents Din, the People of Israel bring Chesed to the world.
Chochmat HaTorah, the study and development of the secrets of Torah within the context of Halacha, draws Chesed to the world, within the context of the Din of the laws of Nature. Shivat Zion, the return of the People of Israel to the Land of Israel, is a natural process. But it is clearly miraculous, reveals Chesed, brings freedom. The Chesed is from HaShem, but it has a human source as well. It derives from the suffering of the People of Israel and from the achievements of the wise of Israel. The development of Chochmot HaOlam, especially Science and Technlogy, is equally miraculous, reveals the same Chesed, and is from the same source.
Shivat Zion is nearing completion. The end of Galut is close. Chochmot HaOlam will return to the source, and Chochma will increase. The Hanhaga of Chesed will increase. The world will be lifted up.
Halacha, Jewish Law, is related to the laws of Nature, as it says in Yirmyahu 33:25 (in one interpretation): "Thus said HaShem, if My Covenant would not be kept day and night, I would not maintain Heaven and Earth." On one hand, the laws of Nature cause Hester Panim, the apparent absence of HaShem, lack of freedom, Galut. On the other hand, the suffering of the Jew in Galut draws Chesed to the world. Hence, even as Halacha in itself represents Din, the People of Israel bring Chesed to the world.
Chochmat HaTorah, the study and development of the secrets of Torah within the context of Halacha, draws Chesed to the world, within the context of the Din of the laws of Nature. Shivat Zion, the return of the People of Israel to the Land of Israel, is a natural process. But it is clearly miraculous, reveals Chesed, brings freedom. The Chesed is from HaShem, but it has a human source as well. It derives from the suffering of the People of Israel and from the achievements of the wise of Israel. The development of Chochmot HaOlam, especially Science and Technlogy, is equally miraculous, reveals the same Chesed, and is from the same source.
Shivat Zion is nearing completion. The end of Galut is close. Chochmot HaOlam will return to the source, and Chochma will increase. The Hanhaga of Chesed will increase. The world will be lifted up.
Monday, March 21, 2011
Etz HaChaim
The trees of Yosef and Yehudah are really branches, and the former is to be grafted on the latter. Both branches have three knuckles. The branch of Yosef has Galut, Shivat Zion, and Chochmot HaOlam. The branch of Yehuda has Halacha, Chochmat HaTorah, and Keter, which is the great Aleph (טצ"ץ אאאצצץ"ץ for who understands). At Chochma, the two branches are compatible, can be grafted, because Chochmot HaOlam and Chochmat HaTorah can be merged. Through the graft, Keter is shared by Yosef and Yehuda. There will be one king. The grafted tree, created by man, will be eternal, in the hands of HaShem. The tree, then, is Etz HaChaim, the tree of life.
Sunday, March 20, 2011
לא ארפנו
Ramchal brings the following penetrating Perush:
Regarding "These bones are all of the House of Israel (Yechezkel 37:11)", know that there are two kinds of love. There ifs love for HaKadosh Baruch Hu, and there is love for the Shechina.
Love for HaKadosh Baruch Hu is common to all Chassidim of Israel who keep the Divine watch in truth, and tremble for every commandment, and flee from sin and do good. However, the love of the Shechina is the will and the desire to repair the Shechina, in a real way according to the decreed orders and levels, and that is what is most dear to HaShem among all things that we can do. Regarding this, the giants of all times were praised, and here is the difference between the early ones (Rishonim) and the later ones (Acharonim).
The root of all this is in the Sephirot. The two levels of Divine service correspond to the two females, Leah and Rachel. The matter is that the service of the King regarding the Shechina is continuous. There is an internal female aspect (Leah), that does not rise, and does not go down, but always remains constant, in order to complete Zeir Anpin to ten Sephirot. The seven Sephirot are "bone from my bones (Bereshit 2:23)", which does not change. But Rachel is the barren housewife (Tehilim 113:9). She is the flesh, which sometimes is plentiful and sometimes is scarce, and this is the matter of Kilkulim and Tikkunim that are found in her.
The truth is that I should elaborate further on this, but I do not want to digress from my topic. The summary of the matter is that those who work according to the general Divine service, are rooted in Leah, referred to as the bone. And those who work to achieve Tikkun for the Shechina are rooted in the flesh, which is Rachel. And at the end of the Exile, the situation has developed that "She has no one to lead her, Rachel, from all the sons that she gave birth to (Yeshaya 51:18). And all of Israel are found to be truly "dry bones" (Yechezkel 37:4) ...
Because, this is the complete task of man, to serve in the love of the Shechina in addition to the love of HaKadosh Baruch Hu. In this matter the Arizal was teaching correctly when he said that the main occupation of man must be with the internal aspects of the Torah, because only that gives light to the Shechina, as is said in the Zohar and in the Tikkunim, that "I will look at it and remember my eternal covenant (Bereshhit 9:16)" is said only regarding the secrets of Torah. See, here are his words, which also appear in Sha'arei Zion (a Siddur), in order to be widely published:
One who has a sharp mind should study one hour, or two hours at most, in Halacha, and the rest of the day he should devote himself to the secrets of Torah. And who is not sharp all day should occupy himself only with the internal aspects of Torah, and not with the external aspects.
That is the truth without doubt, and this is desired by HaShem our G-d. Even if many of our Chachamim will not accept this, we have no alternative to the words of truth.
Therefore, I applied my heart, and in view of the ability that the living G-d granted me, to understand and become wise in the depth of the secrets of Torah, it is clear that this is my fate - it comes from HaShem, and I will not let Him go (Shir HaShirim 3:4). And I will leave the straw that suits animals - to the animals. What is fitting to man - let be for man, as Rashbi said. I serve G-d, eating from the tree of life, according to the blessing of HaShem, Who gives me a daily portion, day by day.
Iggrot Ramchal 89
Regarding "These bones are all of the House of Israel (Yechezkel 37:11)", know that there are two kinds of love. There ifs love for HaKadosh Baruch Hu, and there is love for the Shechina.
Love for HaKadosh Baruch Hu is common to all Chassidim of Israel who keep the Divine watch in truth, and tremble for every commandment, and flee from sin and do good. However, the love of the Shechina is the will and the desire to repair the Shechina, in a real way according to the decreed orders and levels, and that is what is most dear to HaShem among all things that we can do. Regarding this, the giants of all times were praised, and here is the difference between the early ones (Rishonim) and the later ones (Acharonim).
The root of all this is in the Sephirot. The two levels of Divine service correspond to the two females, Leah and Rachel. The matter is that the service of the King regarding the Shechina is continuous. There is an internal female aspect (Leah), that does not rise, and does not go down, but always remains constant, in order to complete Zeir Anpin to ten Sephirot. The seven Sephirot are "bone from my bones (Bereshit 2:23)", which does not change. But Rachel is the barren housewife (Tehilim 113:9). She is the flesh, which sometimes is plentiful and sometimes is scarce, and this is the matter of Kilkulim and Tikkunim that are found in her.
The truth is that I should elaborate further on this, but I do not want to digress from my topic. The summary of the matter is that those who work according to the general Divine service, are rooted in Leah, referred to as the bone. And those who work to achieve Tikkun for the Shechina are rooted in the flesh, which is Rachel. And at the end of the Exile, the situation has developed that "She has no one to lead her, Rachel, from all the sons that she gave birth to (Yeshaya 51:18). And all of Israel are found to be truly "dry bones" (Yechezkel 37:4) ...
Because, this is the complete task of man, to serve in the love of the Shechina in addition to the love of HaKadosh Baruch Hu. In this matter the Arizal was teaching correctly when he said that the main occupation of man must be with the internal aspects of the Torah, because only that gives light to the Shechina, as is said in the Zohar and in the Tikkunim, that "I will look at it and remember my eternal covenant (Bereshhit 9:16)" is said only regarding the secrets of Torah. See, here are his words, which also appear in Sha'arei Zion (a Siddur), in order to be widely published:
One who has a sharp mind should study one hour, or two hours at most, in Halacha, and the rest of the day he should devote himself to the secrets of Torah. And who is not sharp all day should occupy himself only with the internal aspects of Torah, and not with the external aspects.
That is the truth without doubt, and this is desired by HaShem our G-d. Even if many of our Chachamim will not accept this, we have no alternative to the words of truth.
Therefore, I applied my heart, and in view of the ability that the living G-d granted me, to understand and become wise in the depth of the secrets of Torah, it is clear that this is my fate - it comes from HaShem, and I will not let Him go (Shir HaShirim 3:4). And I will leave the straw that suits animals - to the animals. What is fitting to man - let be for man, as Rashbi said. I serve G-d, eating from the tree of life, according to the blessing of HaShem, Who gives me a daily portion, day by day.
Iggrot Ramchal 89
Saturday, March 19, 2011
Time of Sasson
Purim is a good time to continue the train of thought regarding the unison of Yosef and Yehuda. This unison appears in Yechezkel 37 after the vision of the dry bones which come to life, acquiring flesh and spirit. Yosef and Yehuda appear after this revival because they are the ones who were revived!
The revival of Yosef is the revival of the physical side of Yisrael. The revival of Yehuda is the revival of the spiritual side of Yisrael. The prophet explicitly explains the revival of the physical side. The dry bones represent the House of Yisrael, in exile. The growth of flesh around the bones is the return to the Land of Yisrael. We have seen the prophecy at work in our days. The State of Israel arose from the bones of Auschwitz.
Flesh and spirit are not acquired in one process. There are two prophecies, one for the flesh and one for the spirit. Parallel to the return to Zion, Jewish scientists have brought a new spirit to the world, and great knowledge. The resulting technological revolution has propelled mankind to a new reality. Specifically, it has propelled the development of the physical side of Yisrael. Just 60 years old, the State of Israel is already an advanced state, and she is close to housing the majority of the world's Jews.
At Purim, the Yehudim had Simcha as well as Sasson. Sasson refers to the physical redemption, the revival of Yosef. Sasson is the celebration of the 14th day of Adar. Simcha refers to the other side of the redemption, to the revival of Yehuda, to Shushan Purim, Purim of Yerushalayim. That day will be a good time to present it.
The revival of Yosef is the revival of the physical side of Yisrael. The revival of Yehuda is the revival of the spiritual side of Yisrael. The prophet explicitly explains the revival of the physical side. The dry bones represent the House of Yisrael, in exile. The growth of flesh around the bones is the return to the Land of Yisrael. We have seen the prophecy at work in our days. The State of Israel arose from the bones of Auschwitz.
Flesh and spirit are not acquired in one process. There are two prophecies, one for the flesh and one for the spirit. Parallel to the return to Zion, Jewish scientists have brought a new spirit to the world, and great knowledge. The resulting technological revolution has propelled mankind to a new reality. Specifically, it has propelled the development of the physical side of Yisrael. Just 60 years old, the State of Israel is already an advanced state, and she is close to housing the majority of the world's Jews.
At Purim, the Yehudim had Simcha as well as Sasson. Sasson refers to the physical redemption, the revival of Yosef. Sasson is the celebration of the 14th day of Adar. Simcha refers to the other side of the redemption, to the revival of Yehuda, to Shushan Purim, Purim of Yerushalayim. That day will be a good time to present it.
Tuesday, March 15, 2011
Monday, March 14, 2011
Irony
Japan just agreed to help solve the environmental problems of the Palestinian territories. Now they have a frightening environmental catastrophy themselves. That is irony. I quote from the article:
The Palestinian territories cover a land area of 6,020 square kilometers and has a population of approximately 3.76 million people (2005). Its Gross National Income (GNI) per capita is about 1,230 USD (2006).That means that the Palestinians have a GDP of over 4 billion dollars, which is agreement with World Bank estimates. Most of that is donation, not true production. Note that, as there are far less than 3.76 million Palestinians, each of them gets a nice yearly donation.
We know why all this money is given. It is not given because the world loves the Palestinians, or even cares about them. It is given to thwart Israel. But the result is opposite. A substantial part of the donor money streams into the Israeli economy, the only real economy around. It has been a good stimulus - one of the secrets of the resilience of Israel's economy. That is irony also.
It seems that soon the donors will run out of money. I trust that Israel's economy has been stimulated enough, but Abbas has what to worry about. Even more so, the donors.
Sunday, March 13, 2011
Rav Kook on Geulat HaRatzon
I wrote about the exalted level man can reach, when man's free will becomes congruent with the Divine Will. I thought to translate a small segment of Rav Kook's elaborations on this matter. Here is Chapter 29 of Iggrot HaKoshesh:
"It impossible to understand the wondrous human will in all of its magnificent freedom, except as a spark of the big flame of the great Will that is in all existence, the expression of the Will of the Master of the Universe, Blessed is He. Through the sanctification of [human] will, the branch becomes similar to its root, draws from it, and connects to it, and from its light [man] becomes filled with its plentiful life, with its eternal and complete fullness.
Given the condition of human will, because of his engagement with smallness and private matters of the partial containment that he is held within, [man] separates his will from his source of life, and causes weakness, loss of power, and brings darkness to the most internal essence of his being, which is his will, which is his source of honor.
All toiling in ethics, and all emergences of spirituality in the world, is directed to the exalted goal of the redemption of the will (Geulat HaRatzon), and the return [of man] to the source of his essential life, to be planted in the house of HaShem, to produce branches and fruit, sprouts and flowers, and much produce, to become one in complete and living oneness, [to stand] in the truth of the universal Will, which is the light of HaShem and His Honor, which is in the Neshamah of all of reality."
"It impossible to understand the wondrous human will in all of its magnificent freedom, except as a spark of the big flame of the great Will that is in all existence, the expression of the Will of the Master of the Universe, Blessed is He. Through the sanctification of [human] will, the branch becomes similar to its root, draws from it, and connects to it, and from its light [man] becomes filled with its plentiful life, with its eternal and complete fullness.
Given the condition of human will, because of his engagement with smallness and private matters of the partial containment that he is held within, [man] separates his will from his source of life, and causes weakness, loss of power, and brings darkness to the most internal essence of his being, which is his will, which is his source of honor.
All toiling in ethics, and all emergences of spirituality in the world, is directed to the exalted goal of the redemption of the will (Geulat HaRatzon), and the return [of man] to the source of his essential life, to be planted in the house of HaShem, to produce branches and fruit, sprouts and flowers, and much produce, to become one in complete and living oneness, [to stand] in the truth of the universal Will, which is the light of HaShem and His Honor, which is in the Neshamah of all of reality."
Saturday, March 12, 2011
Marc Shapiro on Rav Ovadia
What follows is a fragment of a book review of three books about Rav Ovadia Yosef, by Marc Shapiro, which expresses well what I wanted to say earlier.
"Finally, I must say a word about the most astonishing feature of R. Ovadiah’s writings, and that is his breath-taking beqi`ut, an encyclopedic knowledge the likes of which has never been seen in Jewish history. There have been great beqi`im prior to R. Ovadiah, and I think of R. Joseph Zechariah Stern and R. Hayyim Palache as two examples. But neither of them can compare to R. Ovadiah, if only because in the intervening century the responsa literature has more than doubled in terms of published works. R. Ovadiah has mastered all of it and continues to master every new
volume of any significance that appears. The knowledge that his mind encompasses is beyond belief and hard to describe. It is the product of an unequalled memory that has no use for the various electronic data bases that have made beqi`ut less valuable in this day and age.
I was recently asked if I have ever encountered such a mind in academia. Indeed, I have not. Yet this question led me to consider how someone like R. Ovadiah would be viewed in the academic world. This helps us understand why the Lithuanian yeshiva world has been less than overwhelmed by him. Considering the famous twentieth-century Lithuanian roshei yeshiva, you find personages with great minds who were able to produce stunning new talmudic insights. Had R. Aaron Kotler, for example, not remained in the yeshiva world, he could have used his great intellect in some other field. Had R. Joseph B. Soloveitchik not devoted himself to Torah, he could have excelled in philosophy, mathematics, or any other field to which he set his mind. The same can be said about the other Lithuanian Torah geniuses.
In contrast, when one surveys the work of R. Ovadiah, one finds not analytical brilliance, but a photographic memory that marshals a dazzling array of materials—and by the standards of the both the academic and the Lithuanian yeshiva worlds, this does not count for much. In the academic world one is judged by the significance of one’s publications, and in the yeshiva world by the profundity of one’s shi`urim (lectures). In the academic world a photographic memory may not even get one an interview, and in the Lithuanian yeshiva world he will not be regarded as suitable to offer shi`urim.
This is the challenge that R. Ovadiah presents to those in the academic and Lithuanian yeshiva worlds, where for good or bad, his type of knowledge is good for casual conversation, but has little true significance. Looking at the truly groundbreaking thinkers, such as those winning Nobel prizes or those reinventing fields in the humanities and social sciences, I cannot recall any with photographic memories. Having such a memory may even stand in the way of one’s mind charting new directions and creating new paradigms—the true stuff of genius. From an academic perspective, as well as from the outlook of the Lithuanian yeshiva world, it must be said that in the final analysis R. Ovadiah’s great knowledge amounts to a collection of facts, an encyclopedia, without real and lasting scholarly significance.
While R. Ovadiah is certainly a great technician, able to collect sources and come to conclusions by balancing views off one another, we are not confronted by any advanced thinking or grand theories that make a contribution to knowledge. There are no hiddushim (novellae) in the classic sense in R. Ovadiah’s writings. Even in his responsa, which overwhelm one with their sheer breadth, one finds that on almost every page R. Ovadiah cites a view, notes that this view is not mukhrah (necessary), and then cites a group of aharonim who disagree with this view. Yet hardly ever does he explain why the rejected opinion is wrong, or how its author has misread the Talmud or rishonim.
There is something deeply unsatisfying about declaring that an opinion is to be rejected because it is contradicted by a group of other scholars. It is not hard to see why someone trained in a great Lithuanian yeshiva would not regard this as a proper approach to pesaq. In the Lithuanian Torah tradition, a poseq is engaged in a search for truth, and if such a poseq feels that his interpretation is correct, then the fact that ten aharonim have a different opinion is irrelevant. To convince this poseq that his view should be rejected, one must show how he has misinterpreted the sources, rather than point out that many others disagree."
"Finally, I must say a word about the most astonishing feature of R. Ovadiah’s writings, and that is his breath-taking beqi`ut, an encyclopedic knowledge the likes of which has never been seen in Jewish history. There have been great beqi`im prior to R. Ovadiah, and I think of R. Joseph Zechariah Stern and R. Hayyim Palache as two examples. But neither of them can compare to R. Ovadiah, if only because in the intervening century the responsa literature has more than doubled in terms of published works. R. Ovadiah has mastered all of it and continues to master every new
volume of any significance that appears. The knowledge that his mind encompasses is beyond belief and hard to describe. It is the product of an unequalled memory that has no use for the various electronic data bases that have made beqi`ut less valuable in this day and age.
I was recently asked if I have ever encountered such a mind in academia. Indeed, I have not. Yet this question led me to consider how someone like R. Ovadiah would be viewed in the academic world. This helps us understand why the Lithuanian yeshiva world has been less than overwhelmed by him. Considering the famous twentieth-century Lithuanian roshei yeshiva, you find personages with great minds who were able to produce stunning new talmudic insights. Had R. Aaron Kotler, for example, not remained in the yeshiva world, he could have used his great intellect in some other field. Had R. Joseph B. Soloveitchik not devoted himself to Torah, he could have excelled in philosophy, mathematics, or any other field to which he set his mind. The same can be said about the other Lithuanian Torah geniuses.
In contrast, when one surveys the work of R. Ovadiah, one finds not analytical brilliance, but a photographic memory that marshals a dazzling array of materials—and by the standards of the both the academic and the Lithuanian yeshiva worlds, this does not count for much. In the academic world one is judged by the significance of one’s publications, and in the yeshiva world by the profundity of one’s shi`urim (lectures). In the academic world a photographic memory may not even get one an interview, and in the Lithuanian yeshiva world he will not be regarded as suitable to offer shi`urim.
This is the challenge that R. Ovadiah presents to those in the academic and Lithuanian yeshiva worlds, where for good or bad, his type of knowledge is good for casual conversation, but has little true significance. Looking at the truly groundbreaking thinkers, such as those winning Nobel prizes or those reinventing fields in the humanities and social sciences, I cannot recall any with photographic memories. Having such a memory may even stand in the way of one’s mind charting new directions and creating new paradigms—the true stuff of genius. From an academic perspective, as well as from the outlook of the Lithuanian yeshiva world, it must be said that in the final analysis R. Ovadiah’s great knowledge amounts to a collection of facts, an encyclopedia, without real and lasting scholarly significance.
While R. Ovadiah is certainly a great technician, able to collect sources and come to conclusions by balancing views off one another, we are not confronted by any advanced thinking or grand theories that make a contribution to knowledge. There are no hiddushim (novellae) in the classic sense in R. Ovadiah’s writings. Even in his responsa, which overwhelm one with their sheer breadth, one finds that on almost every page R. Ovadiah cites a view, notes that this view is not mukhrah (necessary), and then cites a group of aharonim who disagree with this view. Yet hardly ever does he explain why the rejected opinion is wrong, or how its author has misread the Talmud or rishonim.
There is something deeply unsatisfying about declaring that an opinion is to be rejected because it is contradicted by a group of other scholars. It is not hard to see why someone trained in a great Lithuanian yeshiva would not regard this as a proper approach to pesaq. In the Lithuanian Torah tradition, a poseq is engaged in a search for truth, and if such a poseq feels that his interpretation is correct, then the fact that ten aharonim have a different opinion is irrelevant. To convince this poseq that his view should be rejected, one must show how he has misinterpreted the sources, rather than point out that many others disagree."
Wednesday, March 9, 2011
Tikkun of Purim
The Ramchal (Iggrot Ramchal 14, recently translated in part into English) addresses the Tikkun of Purim. Here is my very free interpretation.
King Sha'ul failed because the Divine Will was too much opposed to his human inclinations. Because of the failure, David had to fail, and Yosef (the ten tribes) and Yehudah had to separate. Yosef represents freedom. Yehudah represents servitude. The contradiction proved to be unbridgeable.
Conversely, the acceptance of Torah in the time of Achashveros healed the fundamental reason for the division. Indeed, we see that the book of Esther hints at this Tikkun. Mordechai is from Binyamin, ben Shim'i ben Kish. Why is Kish mentioned? King Sha'ul was also ben Kish, and also from Binyamin. Mordechai and Esther succeeded precisely and emphatically where Sha'ul failed. Where Sha'ul failed by not killing Agag, the Jews under Mordechai and Esther killed B'nei Haman with all other Amalekites. Where Sha'ul failed by taking spoils of war, the Jews under Mordechai and Esther did not take spoils (Esther 9).
Freedom and servitude to HaShem unite when human will is in line with Divine Will. This is the level of Binyamin ben Ya'akov. This is hard ro reach. This means crossing the Sambatyon. But there lies the secret of the unison of Yosef and Yehudah. This is the repair of the Sin of Adam HaRishon.
- Iggrot Ramchal 14 (appears before the segment translated in the above link).
King Sha'ul failed because the Divine Will was too much opposed to his human inclinations. Because of the failure, David had to fail, and Yosef (the ten tribes) and Yehudah had to separate. Yosef represents freedom. Yehudah represents servitude. The contradiction proved to be unbridgeable.
Conversely, the acceptance of Torah in the time of Achashveros healed the fundamental reason for the division. Indeed, we see that the book of Esther hints at this Tikkun. Mordechai is from Binyamin, ben Shim'i ben Kish. Why is Kish mentioned? King Sha'ul was also ben Kish, and also from Binyamin. Mordechai and Esther succeeded precisely and emphatically where Sha'ul failed. Where Sha'ul failed by not killing Agag, the Jews under Mordechai and Esther killed B'nei Haman with all other Amalekites. Where Sha'ul failed by taking spoils of war, the Jews under Mordechai and Esther did not take spoils (Esther 9).
Freedom and servitude to HaShem unite when human will is in line with Divine Will. This is the level of Binyamin ben Ya'akov. This is hard ro reach. This means crossing the Sambatyon. But there lies the secret of the unison of Yosef and Yehudah. This is the repair of the Sin of Adam HaRishon.
צריך לדעת איך עיקר הכוונה בבריאה היה רק להוציא האדם שיהיה בעל בחירה... ועל כן כל הבריאה נמשכה למה שצריך לזה הענין
One needs to know how the main purpose of Creation was purely to produce man such that he has free will... and hence Creation was constrained by what was needed for that.- Iggrot Ramchal 14 (appears before the segment translated in the above link).
Monday, March 7, 2011
The Paradox
Man was created in the image of HaShem. As HaShem is free, man is free, can be free, must be free, will be free. HaShem wants free man to choose for Him, because he knows Him, because of his love for Him.
After the miracle of Purim, Am Yisrael accepted the Torah out of free will, for the first time in history. Servitude to HaShem, Avdut HaShem, is the height of freedom, if, but only if, it is acquired through Bechira, free choice.
At Har Sinai, the Torah was to a significant measure imposed. However, servitude to HaShem cannot be imposed. The imposition denies the essence of man, and the purpose of Creation. It takes the length of human history to resolve the paradox. From "Lo Lishmah" will come "Lishmah". Purim was an important step forward, but was followed by new forms of imposition. It could not be different. The resolution takes the full length of history.
The law is inevitable. To the degree that Divine worship is imposed, it does not derive from closeness to HaShem. The necessary result is worship that exposes the lacking closeness. This happened at Har Sinai - the Golden Calf. It happened throughout history. It happens today. See and understand.
After the miracle of Purim, Am Yisrael accepted the Torah out of free will, for the first time in history. Servitude to HaShem, Avdut HaShem, is the height of freedom, if, but only if, it is acquired through Bechira, free choice.
At Har Sinai, the Torah was to a significant measure imposed. However, servitude to HaShem cannot be imposed. The imposition denies the essence of man, and the purpose of Creation. It takes the length of human history to resolve the paradox. From "Lo Lishmah" will come "Lishmah". Purim was an important step forward, but was followed by new forms of imposition. It could not be different. The resolution takes the full length of history.
The law is inevitable. To the degree that Divine worship is imposed, it does not derive from closeness to HaShem. The necessary result is worship that exposes the lacking closeness. This happened at Har Sinai - the Golden Calf. It happened throughout history. It happens today. See and understand.
Sunday, March 6, 2011
Towards the End of Slavery
A reader of this blog suggested:
At Yetziat Mitzrayim, physical freedom and spiritual freedom were given to Am Yisrael, and via Yisrael to the whole world. The last Geula is like the first, and the Moslim is the most enslaved of all men. The enslavery of the blacks was physical. Islam is a spiritual slavemaster. The Moslim is enslaved to dogma, to religion, to social coercion, to terror. To falsehood which he must believe is true. And to dictators as well.
The last vestiges of American slavery lasted until the sixties of the 20th century, until 60 of Chochma to who understands the code. Similarly, it will still take a while until every sect of spiritual slavery will be rooted out. However, we can feel strenghtened: The process of the redemption to freedom is proceeding. It is even on schedule...
... It would seem that this [the Arab unrest] relates to the parallel to 5621, the beginning of the American Civil War, thus making the Civil War's common linkage to freedom from pharaoh to be most adept...The observation is perfect in my eyes. Who has studied my blog writings, might understand that there is a precise timing aspect to the above remark. Rather than explaining the timing aspect, I want to stress the core of the matter.
At Yetziat Mitzrayim, physical freedom and spiritual freedom were given to Am Yisrael, and via Yisrael to the whole world. The last Geula is like the first, and the Moslim is the most enslaved of all men. The enslavery of the blacks was physical. Islam is a spiritual slavemaster. The Moslim is enslaved to dogma, to religion, to social coercion, to terror. To falsehood which he must believe is true. And to dictators as well.
The last vestiges of American slavery lasted until the sixties of the 20th century, until 60 of Chochma to who understands the code. Similarly, it will still take a while until every sect of spiritual slavery will be rooted out. However, we can feel strenghtened: The process of the redemption to freedom is proceeding. It is even on schedule...
Saturday, March 5, 2011
Friday, March 4, 2011
Sambatyon
The currents in the Sambatyon form a dynamic double helix. Who crosses correctly, in Kedusha, at the right and holy times, makes progress, becomes gradually free, transforms the circle into a line, until Nature submits when the source is reached. Who crosses in Tum'ah will not perceive the times, and will regress. Multiple sacred crossings lead to the source, to the mountain from under which the river stems. There are three more mountains beyond, encircled and pierced by other rivers, which are straight. That is, their waters stream like lines, not in circles, not like helixes. However, the lines do split into many arms. The same water is shared by the Sambatyon and the other rivers. Yet, it is hard to pursue the streams from one river to the other. There is no other way through, though. Three mountains can be reached and climbed by all, by male and female, of every tribe. The fourth mountain, Divine Will, stands separate. It is the furthest and highest and has a white golden crown. It has four parts. Three of them can be climbed, but not by all. The fourth stands untouchable.
Tuesday, March 1, 2011
The Double Bluff Quartet Game
The "Quartet" (US, Russia, Europe, and the UN) keeps aiming for a Palestinian State in September 2011. It may seem weird that even the unrest in the Arab lands, and the ensuing global political and economic problems, did not reduce the international pressure on Israel. But, in fact, this is not strange at all.
The September deadline was dictated, about a year ago, by Saudi Arabia. After the collapse of the Libyan oil export, the world is more than ever dependent on Saudi oil. At least, that is what the world thinks. If the world's total production of oil would fall, the world economy would collapse. The Saudis, and only the Saudis, can prevent that. At least, that is what the world wants to think.
The Saudis have promised to make up for the loss of Libyan oil. The Saudis are bluffing. They can temporarily export more oil, by selling reserves. They can, however, not actually produce much more oil. The oil resources of Saudi Arabia are rapidly depleting. In short, the Saudis will not be able to significantly increase their export in a sustainable fashion.
A year ago, the Saudis calculated that they could hide their bluff for only another year and a half. Hence the deadline. But they did not take into account that the export by a country like Libya could stop. The game plan for Israel is easy now: Play along with the Quartet - bluff. Let the Saudis show their cards.
The September deadline was dictated, about a year ago, by Saudi Arabia. After the collapse of the Libyan oil export, the world is more than ever dependent on Saudi oil. At least, that is what the world thinks. If the world's total production of oil would fall, the world economy would collapse. The Saudis, and only the Saudis, can prevent that. At least, that is what the world wants to think.
The Saudis have promised to make up for the loss of Libyan oil. The Saudis are bluffing. They can temporarily export more oil, by selling reserves. They can, however, not actually produce much more oil. The oil resources of Saudi Arabia are rapidly depleting. In short, the Saudis will not be able to significantly increase their export in a sustainable fashion.
A year ago, the Saudis calculated that they could hide their bluff for only another year and a half. Hence the deadline. But they did not take into account that the export by a country like Libya could stop. The game plan for Israel is easy now: Play along with the Quartet - bluff. Let the Saudis show their cards.
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