 | Rabbi Shimon bar Yochai and the essence of Jewish mysticism
Dear Rabbi Sacks,
Your essay entitled "The Practical Implications of Infinity" was very profound. I am impressed by the Jewish concept that life is infinitely valuable. The concept I find troubling is that many people believe that a Jewish life is infinitely valuable, while other people's lives are somewhat less important. Can that possibly be true. Aren't we all created b'tselem elokim?
Furthermore, I don't understand why the lives of all beings in creation aren't considered sacred and infinitely precious. The laws of koshrut seem to imply that the lives of cattle are also worthy of extreme care.
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B"H
Having met the Chief Rabbi I was fascinated by this article.
I occasionally have sudden flashes of insight that gives me, for a millisecond an overview of the universe. However it is over so quickly that I can't verbalise what I felt. Is this common? Is it part of Jewish tradition that this type of happens? Where can I find out more about this phenomenon? Although I am Shabbos observant, keep kosher give charity and pray every day I don't learn enough and don't consider myself particularly religious so I don't understand why I'm being given this insight.
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You wrote: "For he had yet to learn the infinite significance of ordinary things and of ordinary people: that the fire of the love of G-d can be seen in the face of each Jew, when one has learned to see into the soul."
Yet all that time, in that cave, alone with his beloved son, I am sure Rabbi Shimon saw that "fire of the love of G-d" in his sons face everyday. He may have needed to see it in all others, but the essence, and intention, was already there.
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Indeed a very deep and thoughtfull study on the unsuspected connection between day to day objectivity and mysticism.
In relation to the situation referred to the sacrifice/ surrender to an outside power of an identified subject within a community who challenged ithat authority, should it not be case for that person to surrender itself voluntarily, in order not to put the whole community at the risk of being anihilated. That act would be as valid in asserting the unity of the People of Israel as the other way around without mentioning the merit of self sacrifice ( Metzirat Nefesh)
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Thank you so much for this thought-provoking and fascinating work. Although I have studied the Tanya all my life, I neve understood Ahavat Yisrorel until I learned it here. (where else- but Chabad.org?)
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I have missed the final point about the two bundles of myrtle. One is for Remember and one is for Observe. How does that fit in with Study Torah and have an Occupation ?
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Well written! Thanks for the insight
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You have explained the Torah from the Pshat level very well, but from the Sod or esoteric level, Moses is definitely not telling you the whole story. Moses walked with G-d and G-d was with him. The Angel of the Lord brought great holiness to Moses. He didn't have to go far, because the Angel of the Lord was already there. May the Angel of the Lord always be with me and shine his holy light on my heart and on my mouth so that all of my thoughts, actions, and words are pleasing to G-d.
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Perhaps you have never been to the Knesset when it is in session? A Unity of Dis-Unity I would suggest as a better thought there. Maybe even a Chaotic Harmony, or the Randomness of Order? Chaos = The Macrocosm of an infinite # of patterns of Order.
Order = The Microcosm of a finite view of Chaos.
Both determined by the perspective of the observer. There is the spiritual Israel, the gov't of The State of Israel, the people in the the land of Israel, and the Israel of the heart which any man, woman or child on earth can attain. But you are quite right; to G-d there is but One Israel, HIS. With much Luv my brothers and sisters
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