Nothing is more real than the story. G‑d cherished the story so much, He built a world in which it would unfold...
6 Comments Posted
Just a few things 'put together' by way of commentary:
I think outrage and passion can be understood outside of the context of the story: the buddhists call it the temporary state of "angry mind" and 'classify' it with imperamanent impure/delusional mind ... awaiting transformation.
This point of view says that consciousness exists before the acts of the borders.
Opportunities invisible to the (simple) eye exist in both positive or negative polarities:
Is Pesach, the deliverance of all (evil) limiation, a release from these polarities? and (at the very least) a re-settling of energies purified by "A Ray of Light"?
Just as:
E evil is an illness to heal
O oppression is a temporary disorder
M mitzvah is a good deed begetting ...
T transformation
In my experience, if you lost your 'spelling check' memory; your 'people'; your faith ... what/who would remind you but the Torah:
Job 35: 11 and further ..
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Your argument does not satisfy the thing that the Jewish people and the story are trying to accomplish. That is to have a permanent and lasting effect on the world. (The take the lowest part of the world and change it into G-dliness. Take the lowest darkest thing you can imagine, I think Rabbi Freeman wrote that the article about Jack Shwartz depicts the most evil thing and even that, through the future rememption will become G-dliness.)
To get back, that argument does not satisfy the Jewish approach because it does not maintain a rational method that leads to loving and fearing Hashem that can affect the world. That argument does not affect a permanent and unbreakable change to this world. On the contrary because of those faulty meditations you probably feel reluctant to go to the darkest most sinister places and still transform that into a G-dly enviorment. I've heard someone say such people are 'energy vampires', I am really offended by that, what a horrible thing to say about a person that really does'nt know any better. I personally know a person that leaves my yeshiva and goes to a public school football feild to put on teffilin with Jewish youth. That is some real world changing there.
Stop meditating for a few week and in my oponion you will lose sense of what you are trying to argue, that is part of the problem.
Hope this helps.
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I don't inderstand what you mean by the following: "but when you abandon the story for the mere facts, you grasp an empty shell, a world that never was. For the world and all its facts, it is all nothingness—countless worlds could have told the same story." Please explain.
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The same story can be told in many different ways. More: when you get down to the core of the story--the plot and theme, the author's take on things--you find that you can switch characters, time and place, and create an entirely new drama, yet still tell the same story.
So if G_d started first with the story and only then created a universe in which it would unfold, so then nothing of this world is really significant of its own, since an infinite number of other worlds could have told the same story in a different way.
Practically speaking, the point of learning history is not simply to know the facts, but to find the story the author wishes to tell. If someone tells you facts without providing meaning, he has told you a lie.
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I was reflecting on a similar thing right before reading this. It is clear to me. I needed this.
Thank you.
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I believe it is more appropriate and realistic to use the term "our History" rather than the contraction of just a "story". What gives us strength is that we are a people with a history, and quite a history it is.
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