S 5776 Years and Science’S 15.5 Billion Years
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Judaism Confronts...The Big Bang and Evolution Daniel Anderson - Limmud Conference (Dec 2014/Tevet 5775)
Judaism confronts...the Big Bang and Evolution Daniel Anderson - Limmud Conference (Dec 2014/Tevet 5775) 1) The literalist perspective: Lubavitcher Rebbe and Rabbi Dr David Gottlieb The universe is 6 days old and science is wrong ...it was quite a surprise to me to learn that you are still troubled by the problem of the age of the world as suggested by various scientific theories which cannot be reconciled with the Torah view that the world is 5722 years old. I underlined the word theories, for it is necessary to bear in mind, first of all, that science formulates and deals with theories and hypotheses while the Torah deals with absolute truths. These are two different disciplines, where reconciliation is entirely out of place... In short, of all the weak scientific theories, those which deal with the origin of the cosmos and with its dating are (admittedly by the scientists themselves) the weakest of the weak... Rabbi Menachem Mendel Schneerson/Lubavitcher Rebbe (1902-1994), 18th Tevet 5722 [December 25, 1961] Brooklyn, NY The solution to the contradiction between the age of the earth and the universe according to science and the Jewish date of 5755 years since Creation is this: the real age of the universe is 5755 years, but it has misleading evidence of greater age. Rabbi David Gottlieb, PhD in Mathematics, former Professor of Philosophy at John Hopkins University, Senior faculty of Ohr Somayach Yeshiva Evolution is nonsense ...The argument from the discovery of the fossils is by no means conclusive evidence of the great antiquity of the earth.. -
1 the Image of Jacob Engraved Upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists
1 The Image of Jacob Engraved upon the Throne: Further Reflection on the Esoteric Doctrine of the German Pietists Verily, at this time that which was hidden has been revealed because forgetfulness has reached its final limit; the end of forgetfulness is the beginning of remembrance. Abraham Abulafia,'Or ha-Sekhel, MS Munich, Bayerische Staatsbibliothek 92, fol. 59b I One of the most interesting motifs in the world of classical rabbinic aggadah is that of the image of Jacob engraved on the throne of glory. My intention in this chapter is to examine in detail the utilization of this motif in the rich and varied literature of Eleazar ben Judah of Worms, the leading literary exponent of the esoteric and mystical pietism cultivated by the Kalonymide circle of German Pietists in the twelfth and thirteenth centuries. The first part of the chapter will investigate the ancient traditions connected to this motif as they appear in sources from Late Antiquity and the Middle Ages in order to establish the basis for the distinctive understanding that evolves in the main circle of German Pietists to be discussed in the second part. As I will argue in detail later, the motif of the image of Jacob has a special significance in the theosophy of the German Pietists, particularly as it is expounded in the case of Eleazar. The amount of attention paid by previous scholarship to this theme is disproportionate in relation to the central place that it occupies in the esoteric ruminations of the Kalonymide Pietists. 1 From several passages in the writings of Eleazar it is clear that the motif of the image of Jacob is covered and cloaked in utter secrecy. -
Compassion for All Creatures
Compassion for all Creatures By Rabbi David Sears "God is good to all, and His mercy is upon all His works" (Psalms 145:9). This verse is the touchstone of the rabbinic attitude toward animal welfare, appearing in a number of contexts in Torah literature. The Torah espouses an ethic of compassion for all creatures, and affirms the sacredness of life. These values are reflected by the laws prohibiting tza’ar baalei chaim (cruelty to animals) and obligations for humans to treat animals with care. At first glance, the relevance of the above verse may seem somewhat obscure. It speaks of God, not man. However, a basic rule of Jewish ethics is the emulation of God's ways. In the words of the Talmudic sages: "Just as He clothes the naked, so shall you clothe the naked. Just as He is merciful, so shall you be merciful..." i Therefore, compassion for all creatures, including animals, is not only God's business; it is a virtue that we, too, must emulate. Moreover, rabbinic tradition asserts that God's mercy supersedes all other Divine attributes. Thus, compassion must not be reckoned as one good trait among others; rather, it is central to our entire approach to life. Benevolence entails action. Beyond the subjective factor of moral sentiment, Judaism 1) mandates kindness toward animals in halakhah (religious law), 2) prohibits their abuse, 3) praises their good traits, and 4) obligates their owners concerning their well-being. In this article, we consider our responsibilities to animals as creatures of God, deserving of compassion and respect. -
Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms (Angels, Demons, & E.T.S)
KosherTorah School for Spiritual Studies KosherTorah School for Biblical, Judaic & Spiritual Studies P.O. Box 628 Tellico Plains, TN. 37385 tel. 423-253-3555 email. [email protected] www.KosherTorah.com Ariel Bar Tzadok, Director, Rabbi THEM! Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms (Angels, Demons, & E.T.s) A Selection of Essays written by R. Ariel B. Tzadok Director, Rabbi KosherTorah School www.koshertorah.com Copyright © 1993-2016 by Ariel Bar Tzadok. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior written permission of Ariel Bar Tzadok. 1 Copyright © 1993-2016 by Ariel Tzadok. All rights reserved. KosherTorah School for Spiritual Studies Other Works by Ariel B. Tzadok Walking In The Fire (Hardcover) Classical Torah Kabbalistic Meditations and Prayers Protection from Evil (Soft cover) Kabbalistic insights into dealing with the forces of evil. Book Of the Angel Ariel (E-Book) Novel One in the Angel Chronicles Series All KosherTorah books are available on www.Amazon.com Many other E-Books and Numerous Online Courses Covering all Areas of Torah, the Bible, Kabbalah and Advanced Meditation All KosherTorah School courses are available at www.koshertorahonlinestore.com Them: The Judaic-Rabbinic-Kabbalistic Teachings on Extraterrestrial Life Forms A selection of essays about angels, demons, and their connection to modern day understandings about extraterrestrial life. PDF - E-Book Format - 163 - 8 ½” x 11” pages Copyright © 1993-2016 by Ariel Bar Tzadok. All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior written permission of Ariel B. -
Worlds Before Adam an Excerpt from an Authoritative Torah View on UFO’S, Aliens & Extraterrestrial Life
KosherTorah.com Worlds before Adam An excerpt from An Authoritative Torah View on UFO’s, Aliens & Extraterrestrial Life by HaRav Ariel Bar Tzadok Copyright © 1995 by Ariel bar Tzadok. All rights reserved. Pre-Adamites Rabbi Yisrael Lifshitz, the author of the authoritative commentary to the Mishna, Tiferet Yisrael, addresses the topic of pre-adamic life in the introduction to the eleventh chapter of Tractate Sanhedrin. Drawing upon what was the scientific discoveries of his day, and the Darwinian conflict on creationism and evolution, Lifshitz points out that the Torah does acknowledge the existence of dinosaurs. These were the creations of the prior Shemita, he says. Not only this, but Rabbi Lifshitz goes further to say that Adam was not really the first human being, but that there were countless people before him, which he calls pre-Adamites. This controversial view of Rabbi Lifshitz has placed his commentary and other written works on the taboo list in certain Jewish circles which considered his revelations not in accordance with the spirit of Judaism. But nothing could be further from the truth. There are some Kabbalists such as Rabbi Yehuda Fatiyah who, in his Beit Lehem Yehuda (2,66A), wrote questioning certain aspects of the doctrine of the Shemita. Yet even Rabbi Fatiyah, in Minhat Yehuda (pg. 222), expounds on a section of the Zohar which speaks of the pre-Adamic parents of Adam. He even states that Adam’s parents copulated on the spiritual plane that his mother conceived and gave birth to Adam’s body which, as I referenced earlier, was completely astral. -
The Secret of the Shemitot Commentary to Parashat Behar
Secret of the Shemitot – KosherTorah.com B”H Authentic Kabbalah - Sephardic Studies Benei Noah Studies -- Anti-Missionary/Anti-Cult Materials The Secret of the Shemitot Commentary to Parashat Behar By Rabbi Ariel Bar Tzadok Copyright © 2000 by Ariel Bar Tzadok. All rights reserved. “For six years you shall plow your fields, but the seventh year shall be holy to HaShem, in that year you shall do no work.” Lev. 25:3-4 One of the most controversial teachings among Kabbalists is the doctrine of the Shemita(ot), the cosmic Sabbatical epochs of pre-Adamic times. According to many of the great Rabbis, Adam was not the first human to have walked the earth. These Rabbis teach that there were full pre-Adamic human civilizations that had arisen and were eventually destroyed. Among the earlier generations of Kabbalists, prior to the Ari’zal, the doctrine of the Shemita was written about by all Kabbalists, including the Ari’zal’s Kabbalistic teacher, Rabbi David Ibn Zimra. These Kabbalists taught that not only is the source for doctrine of the Shemita to be found in the Oral tradition, they went directly into the simple and plain words of the Torah text to show that the history of time is not fully told in the Bible. In the very beginning it is written, ”In the beginning G-d created the Heavens and the earth” (Gen. 1:1). Immediately, the following verse states, “And the earth was without form and empty” (Gen. 1:2). The Kabbalists have noticed that the prophet Isaiah has written (45:18) that “the earth was not created empty,” revealing an apparent contradiction between Genesis and Isaiah. -
Age of the Universe
Age of the Universe Judaic Perspectives And their associated issues The sensitivity of the Age of the Universe discussion in Judaism today. The areas of discussion among Judaic thinkers today touch upon the following concepts. It is understood that the function of science is to gather data, measure it, find patterns and predict natural phenomena. It is not the function of science to make theological statements. After gathering and measuring available natural data, the scientific community is confident that the time lapse from the formation of the universe from the Big Bang until today is approximately 13.5 billion years. In classic Judaic writings dating from modern days back to Talmudic times, there is ample discussion among Judaic scholars concerning the tolerable theological limits relating to the length of time that Creation took and the length of time that has elapsed since Creation. Some Judaic scholars take a more literal approach of the Creation account in the book of Genesis. Their position is that Creation took six, twenty- four hour periods. The time lapse from Creation until now is approximately six thousand years. Other Judaic scholars have a less literal and a broader interpretation of the Creation account. These scholars are more accepting of the scientific community’s position. Many of today’s Judaic communities are deeply involved in scientific academics. As a result, traditional Jews are interested in knowing how to best align their theological beliefs with the great volume of reasonable evidence that has been uncovered over the last two to three hundred years. This discussion explores the major Judaic approaches that have been generated in the “Age of the Universe” discussion. -
Abraham Abulafia: Meditations on the Divine Name
Abraham Abulafia: Meditations on the Divine Name "Would that all the Lord's people were prophets, that the Lord put His spirit upon them!" -Moses, Numbers 11:29 "The method of pronouncing the Name is found in the book Light of the Intellect by Abraham Abulafia, and this method is the secret of Sefer Yesira" -Moshe Cordovero, Or Yakar on Zohar, Song of Songs "I began to fathom the gist of Abulafia's books and even attempted to perform a few of his instructions to the letter and experienced that they caused changes in my states of consciousness" -Gershom Scholem, From Berlin to Jerusalem Translator's Preface Amidst the rich panoply of Jewish Kabbalah, Abraham Abulafia resonates the most with modern, philosophically minded seekers of direct mystical experience. Abulafia creatively combined Maimonides' Guide of the Perplexed and the ancient Sefer Yesira into an integrated method of concentrating on the Divine Name that opens the path to fulfilling the soul's deepest spiritual longings. Intense practice of Abulafia's meditative techniques propels the attentive soul into a state of awakened receptivity where the active divine influence can reach down to meet and illuminate the human intellect. Abulafia was unique amongst Jewish mystics in providing precise instructions for personal spiritual practice. I have translated meditations from three of Abulafia's major mystical handbooks "that reveal the true knowledge of the Divine Name" as he puts it. These particular texts achieved a wide underground circulation amongst Jewish mystic elites despite a severe rabbinical ban on Abulafia promulgated by Shlomo ben Adret. For example: -Abulafia's "Life of the World to Come" (extant in more manuscript copies that the Zohar!) is quoted in Yehuda Albotini's "Sulam HaAliya". -
Ikonotheka 2018/28
IKONOTHEKA IKONO THEKA 28 28 2018 www.wuw.pl Ikonotheka 28 grzb 14.indd 3 13/06/19 13:20 IKONO THEKA 28 The Journal Founded by Jan białosTocki (1921–1988) EDITED BY Gabriela Świtek EDITORIAL BOARD Barbara Arciszewska (University of Warsaw), Sergiusz Michalski (Universität Tübingen) Andrzej Pieńkos (University of Warsaw), Antoni Ziemba (University of Warsaw) EdiTorial secreTary Dariusz Żyto PROOFREADING Steven Jones (English) Marek Gładysz (German) Institute of Art History of University of Warsaw 00-927 Warszawa, Krakowskie Przedmieście 26/28 phone: +48 (22) 552 04 06, fax: +48 (22) 552 04 07 e-mail: [email protected] www.ikonotheka.ihs.uw.edu.pl It is the authors’ responsibility to obtain appropriate permission for the reproduction of any copyrighted material, including images © Copyright by Wydawnictwa Uniwersytetu Warszawskiego, Warszawa 2018 Wydawnictwa Uniwersytetu Warszawskiego 00-497 Warszawa, ul. Nowy Świat 4 http://www.wuw.pl; e-mail: [email protected] Dział Handlowy WUW: phone: +48 22 55 31 333 e-mail: dz. [email protected] http://www.wuw.pl/ksiegarnia ISSN 0860-5769 e-ISSN 2657-6015 LAYOUT: Beata Stelęgowska IKONOTHEKA 28, 2018 Table of Contents arTicles ArTur kamczycki The Kabbalistic Alphabet of Libeskind: The Motif of Letter-shaped Windows in the Design of the Jewish Museum in Berlin / 7 Jan nowicki A Church for the Polish People: On the Contest for the Parochial Church in the Warsaw District of Praga / 41 agaTa wóJcik Edward Trojanowski: The Search for Style in Early 20th-century Furniture Design in Poland / 67 Jakub FreJTag Turning “Polish Boxes into German Houses”: On the Transformations of Architecture in Poland during the Second World War as Exemplified by the Changing Design of the Zajdensznir Tenement in Radom / 97 adam Przywara Rubble Warsaw, 1945–1946: Urban Landscaping and Architectural Remains / 121 marek czaPelski The Memory of Opulence and the Freedom of a Pauper: The Construction- material Discourse in the Polish Construction Industry in the Period of the Thaw / 139 woJciech m. -
One Thousand Years of Shabbat
One Thousand Years of Shabbat By: Mois Navon R. Katina said, “Six thousand years the world will exist and one [thousand, the seventh], it shall be desolate (haruv), as it is written, ‘And the Lord alone shall be exalted in that day’ (Isa. 2:11).1 … R. Katina also taught, “Just as the seventh year is one year of release (mushmetet) in seven, so too does the world have one thousand years out of seven that are fallow (mushmat), as it is written, ‘And the Lord alone shall be exalted in that day’ (Isa. 2:11); and further it is written, ‘A psalm and song for the Shabbat day’ (Ps. 92:1) – meaning the day that is altogether Shabbat – and also it is said, ‘For a thousand years in Thy sight are but as yesterday when it is past’ (Ps. 90:4).”2 Sanhedrin 97a3 The redemption of Israel will come about through the mystic force of the letter “Vav” [which has the numerical value of six], namely, in the sixth millennium…. Happy are those who will be left alive at the end of the sixth millennium to enter the Shabbat, which is the seventh millennium; One Thousand Years of Shabbat Years Thousand One for that is a day set apart for the Holy One on which to effect the union of new souls with old souls in the world. Zohar, Vayera 119a4 Six eons for going in and coming out, for war and peace. The seventh eon is entirely Shabbat and rest for life everlasting. Pirke DeRebbi Eliezer, Ch. -
Rabbi Aryeh Kaplan
Copyright © 2004 The Age of the Universe: A Torah True Perspective by Rabbi Aryeh Kaplan Introduction and footnotes by Reuven Meir Caplan Introduction The following is a lecture that was given at the Midwinter Conference of the Association of Orthodox Jewish Scientists on February 18, 1979. It was originally titled Kabbalah and the Age of the Universe. Due to the recent “fad” Kabbalah sects, I have changed the title. I did this so as to not invoke a negative reaction to what I believe to be the best description of a Torah true cosmology, one that is in-line with modern scientific discovery as well as extrapolated theory. Since this lecture was given over as a speech, and not intended for publication, it was not edited with a reader in mind. Therefore this transcription composed at the lecture may have structural errors. However, I chose not to alter the original text (except for minor corrections, such as spelling), in the interest of authenticity. This talk has been re-written into a smaller, less detailed, but more readable form in the book titled Immortality, Resurrection and the Age of the Universe published by Ktav Publishing House. In the book, certain topics that are mentioned in this lecture were taken out (such as extraterrestrial life), and certain scholarly details were omitted. I am producing this copy because I feel that it is important to read the lecture in its (most possible) original form in order to gain clarification on this important topic. I have added a few footnotes, in order to keep the talk up-to-date with science (as much as I know), as well as adding a small amount of my own personal observations. -
Lilith a Re-Reading of Feminine Shadow
LILITH A RE-READING OF FEMININE SHADOW BY OHAD EZRAHI AND MARC GAFNI Lilith Poem An Offering of Words in Honor of Lilith: Throw away All your begging bowls at God’s door, For I have heard the beloved Prefers sweet threatening shouts, Something of the order of: “Hey Beloved, My heart is a raging volcano Of love for you! You better start kissing me- Or Else!” -Hafiz The First Gate: Why Lilith? The following is a translation of the Hebrew Book, Lilith; A Re-Reading of Feminine Shadow, by Ohad Ezrahi and Marc Gafni, published in 2005. In regard to the nature of this partnership, see the note below. Ohad has written a note about this on his website, and it requires a response, which I offer below. Two caveats are in order. Within the book, the authors refer to two works that at the time the authors intended to complete together. At this point, it is likely that each of the authors may publish an independent version of these works. The two works are Personal Myth Essays and The Journey of Abraham. In the latter, very little work was done. In the former, 12 essays were developed in collaboration between the authors which began in 1999- 2000, and continued off and on until 2005. The final communication regarding this book was in 2006 and the project awaits appropriate completion. In that book are short essays on Laughter, Eros, The Masculine and the Feminine, Masculinity, Loneliness, Failure, Extremism, Nakedness, Dance, Nature, and more. The essays resulted from the collaborative Torah of Gafni and Ezrahi in the earlier period of their association.