הישיבה - דף הבית שלכם להשכלה יהודית

Torah: Particle or Wave?

As the Tablets Splintered, Judaism Was Redefined

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This class was presented on Sunday Parshas Ki Sisa, 12 Adar I, 5776; Febuary 21, 2016, in Monsey, NY

תגים

קטגוריות

אנא השאירו את תגובתכם למטה!

SI
Scott Iseppon -2 שנים לִפנֵי
hello Rabbi, now Your talking. seems the whole of reality here on earth is defined by our SUN, aka GOD WHO SPOKE to Moses first from a burning bush.
השיבו לתגובה זו.סמן את התגובה הזו.
MM
Moshe Miller -2 שנים לִפנֵי
Excellent! Just a short story to add to your repertoire: Someone brought a copy of צפנת פענח to the Chofetz Chaim. After looking into the Sefer for a while he said: צפנת פענח? אדרבא יוסף רזין
השיבו לתגובה זו.סמן את התגובה הזו.
Anonymous -4 שנים לִפנֵי
abra kedabra
You said that abra kedabra is from hebew, but my father said it is aramaic. which one is it?
השיבו לתגובה זו.סמן את התגובה הזו.
אהמ
אלכסנדר הכהן מאטיאס -4 שנים לִפנֵי
שּאֵלָתִי
שלא כענין שּאֵלָתִי

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השיבו לתגובה זו.סמן את התגובה הזו.
CF
Chanan Fruchter -5 שנים לִפנֵי
Rabbi
Maybe תורה שבע"פ is specifically baal peh because you need to hear one detail and then another detail, and can't grasp the whole picture with one glance. Although it was all there in the first luchos, maybe it wasn't תורה שבע"פ, rather all part of תורה שבכתב which can be seen.
השיבו לתגובה זו.סמן את התגובה הזו.
DB
Dovid Birk -8 שנים לִפנֵי
Rabbi Jacobson,
You mentioned the vort that Moshe broke the tablets to accept an iota of "guilt" in order to be able to repair the Yidden who had sinned with the golden calf. You based it on the words of the halacha that a person cannot exempt another without himself being obligated - play on the word "obligated" - could also mean "guilty" ("chay'yav). Where is the source of this vort? Who said it and where can I see the original inside?
Thank you.
Great shiur!
השיבו לתגובה זו.סמן את התגובה הזו.
- RYJ
  Rabbi YY Jacobson -8 שנים לִפנֵי
  1) Kesem Ofir on the Megilah by the Rebbe of Kamarne (Rabbi Yitzchak Isaac Yehudah Yechiel Suffren), on the Pasuk Vayaavor Mordechai. 2) Tzidkas Hatzadik by Reb Tzadok Hakohen of Lublin, section 154. It is based on a Midrash, Shemos Rabah 46:1
  השיבו לתגובה זו.סמן את התגובה הזו.
AS
Aharon Subar -8 שנים לִפנֵי
I am also truly awed by the depth of this shiur and the many questions it answer throughout Torah. I was always perplexed why the Torah had to be given in one instant, but you have made it eminently clear. It also fits in with the idea of the Big Bang and the world all being one and then spiralling outward. This concept needs to seep in and find its expression in all of the Torah that we learn.
השיבו לתגובה זו.סמן את התגובה הזו.
- RYJ
  Rabbi YY Jacobson -8 שנים לִפנֵי
  Indeed, thanks so much for the feedback. The more we trace back the world and the Torah to its source, Hashem Echad, the more we discover the oneness in it all.
  השיבו לתגובה זו.סמן את התגובה הזו.
Y
YG -8 שנים לִפנֵי
Reb Yossi,
There are no words to describe the grandeur of this shiur.
However based on the rules laid down distinguishing between the first
and second Luchos I was led a different direction.
I was
wondering, based on the definition of the first Luchos and the unity of
reality at that time it is perplexing that the Torah highlights touching
part of the mountain since there are no parts of the mountain. Which
explains why that caution is omitted the second time.
Please explain...
השיבו לתגובה זו.סמן את התגובה הזו.
- RYJ
  Rabbi YY Jacobson -8 שנים לִפנֵי
  Thanks so much for your feedback. In response to your question:
  When the first luchos were given, the mountain, reflective of the entire experience, was seen halachikly as one “etzem,” as one indivisible entity. Hence, the sacredness of the mountain encompassed the entire mountain, from top to bottom, in length, width, depth, encompassing every centimeter ogf the mountain, even it most distant corner. For even the edge of the mountain, has the same sacred status as the center and peak of the mountain where all the “action” was taking place. Because it was seen halachikly as indivisible, therefore, every last inch of it was included in the prohibition of touching the mountain. Perhaps this is similar to the famous expression of Reb Saadya Gaon, העצם כשאתה תופס במקצתו אתה תופס בכולו.
  “When you grasp essence, then grasping a tiny bit is like grasping all of it.”
  A lovely example for this is the words of a person. A person who is in touch with his essence constantly, then from any words that comes out of his mouth you can decipher his entire essence and core. (See at length the sicha of Yuf Shevat or 19 kislev 5720, this idea about the Baal Shem Tov).
  However, by the second luchos the mountain was like a “klei cheres,” an earthenware vessel, containing on top of it the many diverse details of the second luchos. The holiness was not in the outside of the mountain but in the atmosphere of the mountain.
  השיבו לתגובה זו.סמן את התגובה הזו.
R
rafael -8 שנים לִפנֵי
Chalom Rav, a magnificient chiour !! Perhaps, from your mekorot and explanations, we can connect the end and the beginning of the Torah: the broken lou'hot and the world created with ten maamarot...
השיבו לתגובה זו.סמן את התגובה הזו.
- RYJ
  Rabbi YY Jacobson -8 שנים לִפנֵי
  Thank you Refael. That is a beautiful idea. We can also add that that is why the Torah begins with the letter Beit -- and the same with every book of Gemarah -- the number 2, which represents duality.
  השיבו לתגובה זו.סמן את התגובה הזו.