Practical Hot Stuff (all the time everywhere ...)!
HOT STUFF!
Yeshayahu Leibovitz a.o.:
ONE CANNOT IGNORE THE FACT THAT THE JEWISH RELIGION WAS PRACTICED (originally) BY A COLLECTIVE, AND THAT THIS PRACTICE HAD A HIGHLY INSTITUTIONALIZED STRUCTURE. SYSTEMS OF BELIEF AND PERSONAL RELIGIOUS EXPERIENCE CAN HARDLY ACCOUNT FOR THE UNITY THE INSTITUTIONS OF JEWISH RELIGION. FURTHERMORE, AT ANY GIVEN POINT IN TIME, IT IS THE LIFE OF HALAKHAH THAT DISTINGUISHES THE JEWISH RELIGION FROM OTHERS. EVEN ITS MONOTHEISM CANNOT BE SAID TO CONSTITUTE ITS IDENTITY vis-à-vis Islam or Christianity. Islamic monotheism does not differ from that of Judaism. As for Christian Trinitarianism, one need only re-call that Kabbalists were accused by their opponents of belief in a decimalian deity. Historically, what definitively severed Christianity from Judaism was it's rejection of "the Law."
To understand the meaning of the halakhic way of life is to understand Jewish religion. It is a method of orienting one's day-by-day exis-tence by the sense of one's standing before G d, which can be expressed only in worshipful action. To (be able to) live with such an ori-entation involves a normatively significant decision. THIS is THE basis act of faith: "ACCEPTANCE OF THE (messianic) YOKE OF THE (so-called) 'KINGDOM OF HEAVEN' AND THE YOKE OF THE MITZVOTH," in the idiom of the rabbinic Sages (& of Yehoshuah/SP)!
To what end? The very question reflects a misunderstanding of the religious attitude best summed up in the words of the psalmist:
"WHOM HAVE I IN HEAVEN (but you) AND THERE IS NONE UPON EARTH I DESIRE BUT YOU ... BUT FOR ME TO DRAW NEAR TO G D IS GOOD" (Ps. 73:25,2
. To stand before g d is the ultimate good, which is to be pursued only for it's own sake. But how does one draw so near the absolutely transcendent? DÀT is DE vraag voor ÀLLE mensen van alle tijden & plaatsen ... 'n Praktisch 'mysterie' a.h.w. ...
Yeshayahu Leibovitz a.o.:
ONE CANNOT IGNORE THE FACT THAT THE JEWISH RELIGION WAS PRACTICED (originally) BY A COLLECTIVE, AND THAT THIS PRACTICE HAD A HIGHLY INSTITUTIONALIZED STRUCTURE. SYSTEMS OF BELIEF AND PERSONAL RELIGIOUS EXPERIENCE CAN HARDLY ACCOUNT FOR THE UNITY THE INSTITUTIONS OF JEWISH RELIGION. FURTHERMORE, AT ANY GIVEN POINT IN TIME, IT IS THE LIFE OF HALAKHAH THAT DISTINGUISHES THE JEWISH RELIGION FROM OTHERS. EVEN ITS MONOTHEISM CANNOT BE SAID TO CONSTITUTE ITS IDENTITY vis-à-vis Islam or Christianity. Islamic monotheism does not differ from that of Judaism. As for Christian Trinitarianism, one need only re-call that Kabbalists were accused by their opponents of belief in a decimalian deity. Historically, what definitively severed Christianity from Judaism was it's rejection of "the Law."
To understand the meaning of the halakhic way of life is to understand Jewish religion. It is a method of orienting one's day-by-day exis-tence by the sense of one's standing before G d, which can be expressed only in worshipful action. To (be able to) live with such an ori-entation involves a normatively significant decision. THIS is THE basis act of faith: "ACCEPTANCE OF THE (messianic) YOKE OF THE (so-called) 'KINGDOM OF HEAVEN' AND THE YOKE OF THE MITZVOTH," in the idiom of the rabbinic Sages (& of Yehoshuah/SP)!
To what end? The very question reflects a misunderstanding of the religious attitude best summed up in the words of the psalmist:
"WHOM HAVE I IN HEAVEN (but you) AND THERE IS NONE UPON EARTH I DESIRE BUT YOU ... BUT FOR ME TO DRAW NEAR TO G D IS GOOD" (Ps. 73:25,2
. To stand before g d is the ultimate good, which is to be pursued only for it's own sake. But how does one draw so near the absolutely transcendent? DÀT is DE vraag voor ÀLLE mensen van alle tijden & plaatsen ... 'n Praktisch 'mysterie' a.h.w. ...
29 feb 2012
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