All of our wisdom is like naught — for our greatest of sages cannot be regarded as anything other than a disciple of the disciples of former generations… Rather, we must recognize that our understanding is superficial, that our minds are extremely weak, that ignorance is widespread among us, that error is multiplying, and that the knowledge that we do possess is miniscule.”
Rabbi Moshe Chayim Luzzato, The Path of the Just, Ch. 22
The matter of the controversy between the Academy of Hillel and the Academy of Shamai was a difficult matter for Israel, because of the great controversy that persisted between them. Ultimately, it was concluded that the halachah (law) would follow the opinion of the Academy of Hillel always. Therefore, that this conclusion should remain in full force forever and ever, and should not weaken under any circumstances, is the upkeep of the Torah, so that the Torah should not be made into two separate Torahs. Therefore… it is more pious to hold like the Academy of Hillel, even when this constitutes a leniency, rather than to act stringently like the Academy of Shamai. This principle should be as eyes for us to see upon which path dwells the light in truth and faithfulness to do that which is right in the eyes of God.”
Rabbi Moshe Chaim Luzzato, The Path of the Just, Ch. 20
Posted: November 24, 2016 in Halachah (Jewish Law), Halachah/Jewish Law, History, Mussar (Ethics), Talmud
Tags: controversy, halachah, Hillel, Jewish Law, leniency, Mesilath Yesharim, Moshe Chayim Luzzatto, Shamai, strife, stringency
Tags: angels, eisegesis, Ezekiel, fallen angels, Garden of Eden, Genesis, King of Tyre, Lucifer, Nachash, Prince of Tyre, Satan, serpent, Testament of Solomon, Tyre, Zechariah
PERSON: thank you for such a long reply but i cant agree with you at all…. the King of Tyre IS NOT a mortal man, the king of Tyre is the Nachash that tempted Eve in Eden.
PERSON: wow you hypocrite… i just gave you scripture where the king of Tyre is called a cherub twice… it is you who has given mans opinion and said the scripture must be metaphor… you calling the scripture metaphor is your opinion buddy.Nachash = bright shining.The king of Tyre is bright in looks and stones.both where cut down to the ground.is clear if you open your eyes.
PERSON: i think you need to look up the meening of Nachash, with all due respect… if you understood nachash you would understand why it is literal and why the description fits… you just need a better understanding of hebrew that is all.
PERSON: the king of Tyre was literaly in Eden, the king of Tyre was literaly a cherub, the king of Tyre is literaly a sinner…. read it again and pray about it. QUOTE “Tyre was a nation of master craftsmen who aided King Solomon in the construction of the Holy Temple”free masons are a group of stone masons (craftsmen) who seek the light of lucifer (satan) (king of Tyre), freemasonry starts with hyram abiff,according to the “testament of Solomon” the holy temple was built by demons.
the king of Tyre is lucifer the light of the illuminarti and free masons… ITS SO CLEAR !
Tags: Devarim, Elijah, Eliyahu haNavi, Kings, Melachim, Mesilath Yesharim, Moshe Chayim Luzzatto, Numbers, Path of the Just, Pinchas, Ramchal, zeal, zealot, zealous
Mesilath Yesharim (The Path of the Just), ch. 19:
And Elijah said (I Kings 19:10): ‘I have been exceedingly zealous for the Lord of Hosts…’ We have already seen what reward he received for his zealousness on behalf of his God, as is stated (Numbers 25:13): ‘Because he acted zealously on behalf of his God and atoned for the Children of Israel.’
Tags: body and soul, diamonds, heaven, Introduction to Geology, Luchoth haBerith, oral tradition, Robert Bakewell, sapphire, Scripture, Staff of Moses, supernatural, Throne of Glory, Throne of God, Two Tablets of the Covenant
Many sacred objects in Jewish tradition are described by Scripture or in Oral Tradition as being composed of sapphire stone. Some examples: the Throne of Glory (God’s “throne”), the Two Tablets of the Covenant, Moses’ staff.
For things such as the Throne of Glory, we can be certain the description of sapphire stone is meant figuratively, or merely in a comparative fashion, but as for the other items, whether this is meant literally or figuratively is a question for a separate discussion.
That notwithstanding, what makes the sapphire stone so special that it is the substance of choice for these sacred objects?
I had always surmised it is because of the stone’s color — it is blue, like the sky, which reminds us of the heavens generally, so its color is related to things of holiness.
However, I have discovered a new quality of sapphire which may also relate to its selection as the substance of choice for objects of supernatural origin. Here is an excerpt from Introduction to Geology by Robert Bakewell (p. 35):
Though alumine or pure clay communicates a soft quality to most stones of which it forms a principal constituent part, a very remarkable exception to this is offered in adamantine spar and the sapphire, which nearly equal the diamond in hardness. Klaproth, one of the most laborious and eminent chemists of the present age, has analysed these stones : the former contains 90 parts in the 100 of pure clay ; the latter 95 parts in the same quantity. ‘What a high degree of cohesive power (he observes) must nature command, to be able to transform such a common substance as clay (aluminous earth) into a body so eminently distinguished and ennobled as the sapphire by its hardness, brilliancy, and its resistance to the action of fire, of acids, or the effects of all-destroying time!’
So aside from its “heavenly” color, the sapphire is distinguished in that it is composed 95% of clay, a soft substance, yet despite this, is among the hardest, most durable substances on earth, rivaling the diamond! This while clay usually makes a substance softer! So sapphire, then, is a substance that in a way appears to defy the normal laws of nature. In this way, sapphire is an almost “supernatural” substance. (While I’m sure there is a naturalistic chemical explanation for this phenomenon, I merely mean to remark on the surprising quality of sapphire in this regard, giving the initial impression of an inexplicable, transcendental quality.) It makes sense then, that this substance is an appropriate choice for supernatural objects.
It also carries a profound lesson that even the most mundane and profane substances (clay) can be transformed into something extremely lofty and pristine. It is even more significant that man himself is described in Scripture as having been formed from the clay of the earth, and fashioned into a spiritual being with the introduction of a divine soul. This is very much analogous to the sapphire. I believe we have discovered something very deep and profound here.
May we merit to refine ourselves such that we, like the sapphire, transform our mundane bodies into pristine spiritual vehicles!
The virtue of piety also requires that one should not cause any creature to suffer, even animals, and should show mercy and compassion toward them. Similarly, it says (Proverbs 12:10): ‘The righteous man knows the soul of his beast.’ And there are those who are of the opinion that ‘causing an animal to suffer is a prohibition of the Torah’ (Shabbos 128B). And at the very least it is a Rabbinic enactment.
-Rabbi Moshe Chaim Luzzatto, The Path of the Just, Ch. 19
Posted: October 9, 2016 in Halachah (Jewish Law), Halachah/Jewish Law, Mussar (Ethics), Talmud, Tanach, Torah
Tags: animals, compassion, cruelty to animals, mercy, Mesilath Yesharim, Mishlei, Moshe Chayim Luzzatto, Path of the Just, Proverbs, Rabbis, Ramchal, Shabbos, Talmud, torah