my constant desire

my constant desire

my constant desire
to know,
to understand,
to experience,
to praise,
to love,
to breathe in
the God that holds
and creates each moment
through self-surrendering love

(c) copyright Jeff Wild 2008

A great site with Rav Rosensweig shiurim

Recently, I received a very warm email about a site I did not know existed http://www.yeshivalive.com/mr. It is maintained by Akiva Sacknovitz, who told me about it, and contains six years of Rav Rosensweig's shiurim that he has given at locations such as Adath Yeshurun, Kew Gardens, NY and currently at YI of Jamaica Estates, Jamaica Estates, NY.

As Akiva stated these shiurim are " geared to the working individuals. Since the shiur is only once a week, he does not cover as much as he does in his daily shiur, though all his insights and approaches to the sugyot are still there. He does not assume that those in attendance have seen the sources inside and he does not bring the plethora of proofs that he normally does in his daily class."

The masechtas Rav Rosensweig covers are Kesuvos (2002-2003), Sanhedrin (2003-2004), Shabbos (2004-2005), Kidushin (2005-2006), Bava Kama (2006-2007) and Chulin (2007-2008).

I have downloaded all six years to my iPod and have begun with Kesuvos.

Looking for more than a "measure of sanctity"

From Rabbi Rosensweig's essay, "The Spiritual Legacy of Noah and Avraham":

These two perspectives [Noah's and Abraham's] are reflected in the contrast between the full complement of halakhic obligation and the Noahide code. The 613 commandments relate to and regulate every dimension of human life, expanding the concept and scope of the sacred and suffusing the mundane with sancitiy. The more limited seven-obligation Noahide code does effectively insure significant social stability, a standard of monotheism, as well as a measure of sanctity in other realms of life, but it does not approximate the pervasive and ambitious program of the halakhah.

In reading these words, I had to ask myself what then does the Jewish tradition claim a ben Noach should do if they want more "measure of sanctity"? Where and how can one find it and strive with Abraham for something more, something like Rabbi Soloveitchik describes in this passage from Out of the Whirlwind (p. 171), which I find as one of the most moving and important passages in all of Rabbi Soloveitchik's writings.

The way of every Jew to God must not differ from the trail along which Abraham moved toward his destiny, which had to be blazed through the wilderness of a brute and nonsensical existence. The experience is attained at the cost of doubts and a restless life, searching and examining, striving and pursuing—and not finding; of frustrating efforts and almost hopeless waiting; of grappling with oneself and everybody else; of exploring a starlit and moonlit sky and watching the majesty of sunsets and sunrises, the beauty of birth and also the ugliness of death and destruction; of trying to penetrate behind the mechanical surface of the cosmic occurrence and failing to discover any intelligible order in this drama; of winning and losing and reaching out again; of being able to put on a repeat performance of something which I had and lost; of asking questions and not finding answers; of ascending the high mount like Moses and falling back into the abyss, shattering everything one has received, and yet pulling oneself out of the depths of misery and trying to climb up the mountain again with two new stone tablets.

Jonathan Williams: a discovery and a loss

Yesterday as I was reading a blog named Nomadics by the poet Pierre Joris, I happened to come upon a write-up in memorial to the passing of the poet and publisher, Jonathan Williams. In the post, Joris writes:

"The pleasure dome of American poetry," he once called his friend, the poet Robert Kelly – a description that fits Jonathan to a t. He was a student of Charles Olson at Black Mountain, but dedicated his first book to Louis Zukofsky, though he will probably be seen more the spiritual son of William Carlos Williams – no poet of his or any generation since then has had as fine an ear for American speech as JW, nor been able to score that speech on the page with greater accuracy of tone and phrasing. And between writing what must come to about 2000 poems, he managed to found & keep alive for more then half a century one of the greatest poetry presses in this country, Jargon Books, which published over a hundred handsomely printed books.

Being a fan of Olson and William Carlos Williams and poetry that tries to capture the joy and beauty of our lives, as well as a fan of small presses, I was intrigued and went to the Jargon Books site, where I found a wonderful essay called "A Snowflake Orchard & What I Found There," by Jeffery Beam.

The essay did a wonderful job of describing Williams and his small but influential press. Some excerpts:

Whether celebrating backwood visionaries or oddly precious examples of contemporary art, Jargon endures as a mother-lode of the essential. Enduring art not only affirms what is best within us, but also illuminates the dizzying variety of forms, destroying all illusions that what is Other, seemingly alien, is outside us. Jargon aims to show that what is there, is there, and that no amount of fancy word play, paint manipulation, or back-slapping can prove otherwise. The result constantly reminds me that for every artist hailed and recognized for her or his work, another hundred languish unlauded by the force of the current. . . .

At Skywinding [where Williams lived in North Carolina], Art (read Freshness) counts for something. What transpires inside this world reflects the natural world outside. No politics, no backslapping and bribery to muddle the words. No greed or prostitution or pollution to sour the voice. Only the human ache to make something of worth which stands on its own, and which instructs and deepens the quality of Being. Cleansing and lifting up. Elite/Elate.

Reading this led me to Jeffery Beams webpage, where I read a number of his poems, liking in particular, "I Have Never Wanted."

I have also listened to the two readings of Jonathan Williams that are archived on Pennsound, and read this lovely interview of him by Jeffery Beam.

What a lovely journey and what wonderful discoveries. I look forward to ordering Jonathan Williams', Jubilant Thicket: New and Selected Poems, and to continue to read more of Jeffery Beam as well. And in keeping track of Jargon Books as it begins the difficult transition with the passing of its founder and champion.

As the title of this post implies, I am very happy to have discovered the work of Jonathan Williams, but feel that it is a great loss that I did not discover him earlier.

"Universal, philosophical, and vague" . . . "poetry and life are not like that"

In a much earlier post, I wrote:

And so the Talmud is now for me the truly epic poem that is immensely alive and breathing and creating every day. It is studied, discussed and debated constantly by observant Jews, and so, why can I not walk through its pages discovering what I can find out about myself, God’s will and halakhic observance and in doing so begin or continue charting my own observance, which can only take place in the day-to-day world I live within.

And just the other day I decided to re-read a poem, entitled, "The Art of Poetry" by Kenneth Koch and wanted to share these lines that resonate with me and how my study of the Talmud when I am working at my best can truly be "one of the finest things in existence" and make me "curious to be alive," but is yet, not too "universal, philosophical, and vague," because as Kenneth Koch concludes, "poetry and life are not like that":

Total absorption in poetry is one of the finest things in existence—
It should not make you feel guilty. Everyone is absorbed in something.
The sailor is absorbed in the sea. Poetry is the mediation of life.
The epic is particularly appropriate to our contemporary world.
Because we are so uncertain of everything and also know too much,
A curious and seemingly contradictory condition, which the epic salves
By giving us our knowledge and our grasp, with all our lack of control as well.

* * *
. . . . . . . . . A reader should put your work down puzzled,
Distressed, and illuminated, ready to believe
It is curious to be alive.

* * *
It is true that good poetry is difficult to write.
Poetry is an escape from anxiety and a source of it as well.
On the whole, it seems to me worthwhile. At the end of a poem
One may be tempted to grow too universal, philosophical, and vague
Or to bring in History, or the Sea, but one should not do that
If one can possibly help it, since it makes
Each thing one writes sound like everybody else,
And poetry and life are not like that. Now I have said enough.

Wandering through the Tradition archives -- "The Halakhah's Philosophy of Man" by Norman Lamm

I finally took some time to wander through the Tradition online archive. It is a resource that they make available for free to subscribers to the periodical and for $25 a year for online access only.

What a resource! It has all Tradition articles from the beginning, which was 1958. I reviewing the Excel list of article titles and authors, the article from the Spring 1962 issue by Norman Lamm entitled, "The Halakhah's Philosophy of Man" caught my eye. While I expected an analysis of Rabbi Joseph Soloveitchik's work, instead I read an review of the work In His Image, but Rabbi Dr. Samual Belkin, the YU President at the time.

In the article, Rabbi Lamm writes,

He shows how the Halalchah expresses the insights which, together, represent the sanctity of the human personality, a sanctity which derives from God's creation of man "in His image."

and

The belief in God as Creator and Possessor of the world makes it imperative that man fashion for himself a way of life patterned on such a belief. This is the essence and intent of the halakhic life: to translate the abstract principle into simple actions of daily living.

I definitely enjoyed the article, but more importantly, I am glad I began to explore the Tradition archive. I had used the Tradition CD for a few years, but this is much simpler to use.

And if anyone has read Dr. Belkin's In His Image, I would be interested to hear if it still holds up after more than 50 years.

Meditation, action, thought and a maximalist halachic lifestyle

In a recent comment, Gandalin, wrote:

One breath at a time does sound meditative, but meditation is action.

One breath at a time is one hevel at a time, one moment at a time.

I am trying to suggest that the Halakhic approach does not seek to do everything all at once, but examines life in action in bite-sized pieces. Every moment is important and worthy of consideration.

This comment brings many ideas to my mind.

One is that yes, meditation is action, but it is also concentrated thought (such as Tibetan Buddhist analytical meditations) and this makes me think of talmudic study, which is clearly concentrated thought.

And yes, I couldn't agree more that "Every moment is important and worthy of consideration," which is something the halakhah certainly instills in a way that I think is different from the very popular and perhaps effective motto to "be in the now" or "be in the moment."

While these sayings are certainly worthwhile, I think they lend themselves too easily to simple inwardness and attention, if that. While the halakhah asks one to focus on the moment, by asking one to follow the commandments of Hashem, these I see as very different responses to life.

In some ways, the popular mottos could be seen as a "minimalist" view of life -- be attentive to anything that occurs. Which again is in drastic contrast to Rav Rosensweig's insistance of encouraging a "maximalist man of destiny" from his essay "The Spiritual Legacy of Noah and Avraham" or a "maximalist halachic lifestyle" from his essay "Chanukah as a Holiday of Idealism and Maximalism."

One of the things that attracts me to the Modern Orthodox tradition is this emphasis on a maximalist viewpoint, because I believe that Hashem deserves nothing less.

Teaching Torah to non-Jews . . . a dilemma

In a recent post on Hirhurim Musings, Rabbi Student kindly referenced my interview in the Commentator. In the comments about the interview, the issue of teaching Torah to non-Jews was raised. You can read the short post here and the comments here. Note that only some of the comments to this post deal with my Commentator interview.

In one of the comments, Professor Lawrence Kaplan makes reference to J. David Bleich writing on this issue. After a quick google search, I found that Rabbi Bleich had written on the issue in Tradition magazine in 1980 (I assume that this is the essay Prof. Kaplan was referencing).

In reading through the article (I have included quotes below), it seems that at least instruction on the seven Noahide laws should not be a problem or concern. What is interesting is that one of the things that I have learned from Rabbi Shlomo Singer's shiurim is that you can't divide up the Talmud. He is fond of saying, it is "one page" -- all sections, all issues are interconnected. While I haven't heard Rabbi Rosensweig say this, certainly in how he moves throughout the entire Talmud in nearly every shiur, he seems to make the same case.

With all this in mind, I must admit I feel justified in continuing my exploration and study, particularly since I do feel it helps me look at everyday life with new eyes, while at the same time helping me come closer to God, by coming closer to the Torah.

Below are some quotes from the opening and closing pages of J. David Bleich's, "Survey of Recent Halakhic Periodical Literature: Teaching Torah to Non-Jews" (Tradition, 18 (2), Summar 1980.

The prohibition against teaching Torah to non-Jews is well known to students of Jewish law. Equally well known is the role of Abraham as the "father of the multitude of nations," entrusted with the sacred task of carrying the teaching of monotheism to idolatrous peoples. A person unfamiliar with the extensive rabbinical literature devoted to this topic may perceive a certain tension, and perhaps even contradiction, between a recognized need to disseminate religious truths and an almost xenophobic reluctance to share the greatest repository of such truth—the Torah. Yet even a cursory examination of the relevant sources dispels the notion that while the community of Israel jealously guards its spiritual wealth, it refuses to share these riches with others. On the contrary, it is unique among Western religions in its willingness to share its teachings without seeking to impose its observations. This necessarily involves a vocation of teaching despite the stricture against teaching Torah to non-Jews. The latter, while based on substantive philosophical considerations and of definite halachic import, admits of sufficiently broad exclusions to assure that Israel remains true to its role as a lamp unto the nations. p192

In the medieval period no less a personage than Rambam entirely Christianity from this prohibition, while in the last century Rabbi Israel Salanter, the acclaimed founder of the Mussar movement, actually mounted a campaign for the incorporation of talmudic studies in the curricula of European schools and universities. p193

It seems to this writer that, while there exists no obligation to volunteer information (although it may well be laudable to do so), there is an obligation to respond to a request for information. Jews are commanded to disseminate Torah as widely as possible among their fellow Jews, but there is no obligation to seize the initiative in teaching the seven commandments to Noachides. Nevertheless, when information or advice is solicited there is a definite obligation to respond. When the non-Jew take the initiative in posing a query, the Jew must respond to the best of his ability. p203

Despite the absence of a specific obligation to influence non-Jews to abide by the provisions of the Noachide Code, the attempt to do so is entirely legitimate. Apart from our universal concern, fear lest “the world becomes corrupt,” as Rambam puts it, is also very much a matter of Jewish concern and self-interest. Disintegration of the moral fabric of society affects everyone. Particularly in our age we can not insulate ourselves against the pervasive cultural forces that mold human conduct. Jews have every interest in promoting a positive moral climate.

Accordingly, Jews should certainly not hesitate to make the teachings of Judaism as they bear on contemporary mores more readily accessible to fellow citizens. That is the most direct means available to us for exercising a positive influence in improving the more atmosphere in which we all live. p203

Opening up the Halakhic Man at random this morning

I often open a book at random and see what I find. Today, I did that with Rabbi Joseph B. Soloveitchik's Halakhic Man, and found these amazingly profound and important words that are a wonderful antidote to other-worldly mysticism and pure this-world attention:

His [halakhic man] goal is not flight to another world that is wholly good, but rather bringing down that eternal world into the midst of our world. Homo religiosus, his glance fixed upon the higher realms, forgets all too frequently the lower realms and becomes ensnared in the sins of ethical inconsistency and hypocrisy. See what many religions have done to this world on account of their yearning to break through the bounds of concrete reality and escape to the sphere of eternity. p41

There is nothing so physically and spiritually destructive as diverting one's attention from this world. And, by contrast, how courageous is halakhic man who does not flee from this world, who does not seek to escape to some pure, supernal realm. Halakhic man craves to bring down the divine presence and holiness into the midst of space and time, in the midst of finite, earthly existence. p41

An unlikely interview in the YU Commentator

About two weeks ago I got an email from Zev Eleff, the editor of the YU Commentator, the newspaper of Yeshiva College, wanting to know if I would be willing to do an "email" interview, because me and my blog had come up in various conversations on campus.

Needless to say I was excited. Just to know that the blog would get some exposure and more importantly that some folks were finding what I wrote interesting was great. While I am not sure if people are talking about it because of;

• what I have been writing,
• or that I am interested in Rabbi Rosensweig's shiur or
• that I am not Jewish

Any of those reasons, or more are find with me. Clearly a goal of the blog is to feel like I am in dialogue with others (even if there are few comments) and the interview is a great opportunity to extend that dialogue.

The interview, which is entitled, "An Unlikely Shiur Guest" was published on May 12 and I hope captures my respect and enthusiasm for the work of Rabbi Rosensweig and the YUTorah site in general.

Click here to read the interview.

My Talmud set is complete -- returning to the beginning

I recently picked up the final volumes of the 73-volume Artscroll Schottenstein English Edition Talmud Bavli from my mother's house in the US. Since I live in Switzerland and with the increase in shipping costs from Artscroll's European distributer, I have usually had volumes sent to my Mom and then picked them up during my bi-annual visits.

I had been slowly adding tractates for about three years and am finally finished, which in many ways is clearly both anend and a beginning. Rather mystically, this would have been the last time I could pick books up at my Mom's, since she actually passed away in April at the wonderful age of 88 and having lived what she often called "a wonderful life." So, when I was in town for the funeral I was able to complete my Bavli. I had placed my final order in December, never knowing what would follow.

For me completing this set and finally having the whole sea of the Talmud to swim in gave me the idea to return to one of the earliest posts in this blog. In it I share the 11 points that at the time I wrote about concerning why I was studying the Talmud. I wanted to see what I thought of them now after a little over three years of exploration.

Here is what I wrote:

I find the Talmud:

1. a work of unimaginable dedication and commitment to God.
2. a work focused on the particular day-to-day, moment-to-moment elements that make up life (obviously also many moments that don't make up my life -- temple sacrifices, etc.). It truly seems to avoid abstraction and focus on the particular.
3. a work that accepts discord and multi-valent views of the world.
4. a work that is basically INFINITE in its scope and depth and diversity.
5. a work that stimulates intense interest today and has for 1500 years.
6. a work that connects to the past and holds within it the explanations and explorations of God's will that have continued for over 2000 years.
7. a work that can help me focus on and recognize the ever-present nature of God.
8. a work of great creativity and imagination that can help stretch my mind.
9. a work of which the study is a holy possibility and opportunity.
10. a work that screams, shouts, contemplates and argues this basic fact -- "We are commanded!" This is something I deeply believe.
11. a work large enough (a true sea) to welcome even an outsider in, who simply wants to enter and learn out of love

In looking at these points after three years, I think they are all still valid. Though, one additional point that I would add now is the importance and centrality of creativity and chiddushim to Talmud Torah. And it is this encouragement of creativity that I truly find so inspiring and challenging, and which Rabbi Rosensweig writes about in the article, "Personal Initiative In Avodat Hashem," from the Torah u-Madda Journal. I hope to post on this article soon.

Over this time, I have, I must admit, frequently lost the drive and push to continue my study. At times, it seems too irrelevant to me, too caught up in details on issues don't touch my life, too much work, etc.

But I return again and again, I recently began again to listen to the daily Daf Yomi talks from CD Shas and still try to listen to Rav Rosensweig's classes as often as possible.

As the Bavli warns, studying alone is not easy, though I don't feel completely alone since the wonderful YU Torah resource provides so many shiurim.

Universalism must flow from our particularism

I just recently listened to the recording of event put on by Yeshiva University entitled, Yehudim V'Amim: Destinies Intertwined?, which was about the Jewish responsibility for the global community from a social justice perspective. It was an evening of very interesting talks given by the Richard M. Joel, the president of YU and Rabbis Michael Rosensweig and J.J. Schacter.

While one of the messages of the evening was the need for offering students a balance of opportunities including social justice outreach, as well as training in Torah along with the full range of university curriculum.

During his presentation Rabbi Rosensweig made the point that a Jewish sense of universalism must flow from Judaism's particularism. I find this point very interesting and very important. Clearly, Judaism is known for it particularism in the sense that there is a perception that it has a dominant focus on the family of Jews and not the larger family of the world. And while Christianity may claim to have offered a remedy for that particularism, I think that the more interesting type of Jewish "particularism" is the type of amazing attention to real world details that is at the heart of the Talmud. For instance in Berachos 4b we find:

This is what David said before the Holy One, Blessed be He: Master of the Universe, am I not devout? For all the other kings of the East and the West sit among their company in their glory, but as for me, my hands are soiled with blood, embryos, and afterbirths which I examine, in order to permit a woman to her husband.

Rabbi Joseph Soloveitchik, described this passage in Halakhic Man as an example of how the halakhic man gets "his hands soiled by the gritty realia of practical Halakhah."

Another example of this specificity comes from in today's Daf Yomi, Nazir 49B, which describes the amount of a corpse (bones, blood, gel, dust, etc.) needed to make a nazir tameh (ritually impure).

From these "gritty" particulars, the Talmud and its interpreters are able to build an ideal vision of reality, what one might call a universal vision. Again from Halakhic Man:

Halakhah has a fixed a priori relationship to the whole of reality in all of its fine and detailed particulars. Halakhic man orients himself to the entire cosmos and tries to understand it by utilizing an ideal world which he bears in his halakhic consciousness. p23

What I find fascinating is that another direction my attention has taken me recently is to a somewhat similar particularist vision of reality that is described by The Rule of Benedict (RB), St. Benedict's monastic rule that he wrote around 600 CE (the same time that the editing of the Talmud was completed).

Here is the reading for May 6:

Hence the Lord says in the Gospel,
"Whoever listens to these words of Mine and acts upon them,
I will liken to a wise person
who built a house on rock.
The floods came,
the winds blew and beat against that house,
and it did not fall,
because it had been founded on rock" (Matt. 7:24-25).

Having given us these assurances,
the Lord is waiting every day
for us to respond by our deeds to His holy admonitions.
And the days of this life are lengthened
and a truce granted us for this very reason,
that we may amend our evil ways.
As the Apostle says,
"Do you not know that God's patience is inviting you to repent" (Rom. 2:4)?
For the merciful Lord tells us,
"I desire not the death of the sinner,
but that the sinner should be converted and live" (Ezech. 33:11).

Words like "rock" and "deeds" and the entire RB is filled with real world, nitty gritty details about life within a community of monks written 1400 years ago. Yet, it contains an enormous array of details and insights from which one can learn much for living in the everyday world of the 21st century.

And on the other hand, philosophical or theological positions that do not rely on the particular, but are built on abstractions or generalizations often evaporate when challenged or lose their strength over time or simply merge into one, weak message that no longer has the power to move, motivate or inspire.

Somehow, these two visions, the Talmud and the Rule of Benedict, for me contain a way to focus on the particular, but dwell within the eternal and point to the universal.

Creativity . . . the purpose of the universe?

In other posts (here, here and here), I have written specifically about the importance of creativity. Today, I want to try again. As the title declares, the questions I want to ask are:

• Is creativity the purpose of the universe?
  
• Is creativity our purpose?
  
• Is the universe fundamentally creative?
  
• If so, are we?
  

In this post I will share quotes from two writers, who I believe would have a wonderful time talking and exploring together, even though their they come from very different perspectives. I will share quotes from Dr. Stuart Kauffman and Rabbi Joseph Soloveitchik.

Dr. Kauffman is director of the Institute for Biocomplexity and Informatics at the University of Calgary and is a professor in the departments of Biological Sciences and Physics and Astronomy at the university. More can be found out here.

The YU website has a short bio of Rabbi Joseph Soloveitchik here. The last line simply says, "was the most influential figure associated with the spread of Torah in America, and he was singularly known as “the Rav.”

While I enjoy the holistic view of Dr. Kauffman, I must admit that I find the Rav's view more inviting and a more tangible invitation to create on my own and to turn my day-to-day life into one filled with meaning and creativity.

Stuart Kauffman from Reinventing the Sacred draft (a book to be released in May)

Thus, beyond the new science that glimmers a new world view, we have a new view of God, not as transcendent, not as an agent, but as the very creativity of the universe itself. This God brings with it a sense of oneness, unity, with all of life, and our planet — it expands our consciousness and naturally seems to lead to an enhanced potential global ethic of wonder, awe, responsibility within the bounded limits of our capacity, for all of life and its home, the Earth, and beyond as we explore the Solar System.

The third, rather astonishing theme that is emerging in this new world view is that the biosphere and human culture are ceaselessly creative in ways that are fundamentally unpredictable and presumably non-algorithmic or machine like.

I want God to mean the vast ceaseless creativity of the only universe we know of, ours. What do we gain by using the God word? I suspect a great deal, for the word carries with it awe and reverence. If we can transfer that awe and reverence, not to the transcendental Abrahamic God of my Israelite tribe long ago, but to the stunning reality that confronts us, we will grant permission for a renewed spirituality, and awe, reverence and responsibility for all that lives, for the planet.

Stuart Kauffman -- Investigations

'Forever Creative' -- "In this chapter I have been trying to say, argue, articulate the possibility that a biosphere is profoundly generative--somehow fundamentally always creative. The cornerstone of this dawning new conviction lies in the belief I now hold with some confidence that we cannot finitely prestate the configuration space of a biosphere." 135

Rabbi Joseph Soloveitchik -- Halakhic Man

“Only man is capable of creative interpretation (hiddush), something which is beyond the power of angels, for since the Holy One, blessed be He, created them in a state of perfection, they need not and, therefore, cannot develop and progress. But this is not the case with man, for he progresses and his intellect gains ever-increasing strength. . . . The essence of the Torah is intellectual creativity. 82

Halakhic man is a man who longs to create, to bring into being something new, something original. The study of Torah, by definition, means gleaning new, creative insights from the Torah (hiddushei Torah). 99

Man’s task is to “fashion, engrave, attach, and create,” and transform the emptiness in being into a perfect and holy existence, bearing the imprint of the divine name. 101

If a man wishes to attain the rank of holiness, he must become a creator of world. If a man never creates, never brings into being anything new. anything original, then he cannot be holy unto his God. 108

The most fundamental principle of all is that man must create himself. It is this idea that Judaism introduced into the world. 109

And halakhic man, whose voluntaristic nature we have established earlier, is, indeed, a free man. He creates an ideal world, renews his own being and transforms himself into a man of God, dreams about the complete realization of the Halakhah in the very core of the world, and looks forward to the kingdom of God “contracting” itself and appearing in the midst of concrete and empirical reality. 137

If we accept that the universe is this abundant and creative realm -- then doesn't it make simple sense that that type of abundant creativity is key to each of us, to the human universe. Therefore, as one investigates ideas, theories, even religions--this notion of creativity and abundance and its nurturing, advocating, encouraging and teaching is fundamental.

What creates the opportunity for more creativity, more diversity, more abundance, more LIFE? This creativity is not simply poetry (the favorite of many philosophers, e.g Heidegger) or art, but the creativity in all of Life's areas -- creatively exploring new opportunities for growth.

With creativity, diversity, novelty as fundamental goods--freedom is another key -- because without freedom, we would not have the opportunity to explore new possibilities, new opportunities, new horizons.

I think the most important thing to remember is that this is how the universe works -- when we block this creativity, this newness, we run counter to life; we block our own creativity, we block the fundamental direction, urge, push of Life.

What are some of the keys to making this happen? Language -- language helps create new possibility, new ways of thinking and seeing by finding/creating the right word(s). Environment -- a rich (though not chaotic) environment creates new opportunities.

Moment to moment to moment -- looking for creativity, opportunity, possibility, growth.

Notes on nomadics

Notes on nomadics

focus on the creative
the new
the rhizome not the root

no set path
though all paths can be “raided” for necessities and treasures

constant movement
constant correction
constant rebirth

constantly making connections
new connections for new possibilities
new life

no authorities
no organization

love of the new
the possible of all the connections
that create the world new every moment

humility to the unknown and unknowable
surrender to the creative
embracing of the virtual and the unthinkable next moment

nomad poetics
new chiddushim

Copyright (c) Jeff Wild, 2008

Speak the World -- a poem

Speak the World

Can I be a voice for the world?
Can I be anything else?

Are we not all
a voice, really the voice
for the world?

I begin writing today,
after months of silence.

After months even years
of searching for other
means of expressing
who I am
and where I fit.

But I don’t fit in . . .

I don’t belong in any group:
Catholic, Buddhist, Jewish, New Age, Integral . . .

Not even Nomadic . . .

So, I can only speak me
and so speak the world.

Copyright (c) Jeff Wild, 2006

Omnibenevolence and Deleuze

In a former post, I discussed the idea of "omnibenevolence" as a potential for each of us.

There is a philosopher who I admired, named Gilles Deleuze, and while I believe that if Deleuze understood this idea as coming from traditional religion, he would either be very suspicious or simply reject it.

However, I wonder if "omnibenevolence" could be one of the possible "lines of flight," one of the experiments we are encouraged to live by Deleuze. Perhaps it is one of the ways we can be challenged to be more and discover more about ourselves. At the end of Todd May's wonderful book Gilles Deleuze: An Introduction, he writes:

Deleuze's ontology is not a resting place; it is not a zone of comfort; it is not an answer that allows us to abandon our seeking. It is the opposite. An ontology of difference is a challenge. To recognize that there is more than we have been taught, that what is presented to us is only the beginning of what there is, puts before us the greater task of our living. We have not finished with living; we are never finished with living. However we live, there is always more. We do not know of what a body is capable, nor how it can live. The alternatives of contentment (I have arrived) and hopelessness (There is nowhere to go) are two sides of the same misguided thought: that what is presented to us is what there is.

There is more, always more.

Perhaps this notion of "omnibenevolence" is part of the challenge to "recognize that there is more" and that "we are never finished with living" and along that same line of flight -- we are never finished with loving . . .

Mentioned in Rav Rosensweig's class? Okay, but where?

In a warm and friendly recent comment, I was told, "I happen to know that R' Rosensweig mentioned you to his class. Maybe you can hear it online. Best of luck to you." Sadly, the comment was from Anonymous.

Over the last week I have been listening to Rav Rosensweig's shiurim. I started with the ones from this year and have listened to them all except the most recent one on "Hechsheir Keilim."

But there has been no mention of me or this blog. Of course, I don't find that surprising. But if something was said, it would be fun to know what. If anyone knows what was said and when (and if it recorded), I would appreciate knowing.

Orthodox evangelization (Catholic and Jewish)

Along with my interest in Orthodox Judaism, I have a strong interest in Catholicism as well. In particular the work of Hans Urs von Bathalsar. One program that has a number of courses based on his work is the John Paul II Institute for Studies on Marriage and Family. It offers some traditional, yet wonderful sounding classes--a few of which I have listed at the bottom of the post. However, very sadly there is nothing to listen to, nothing to download, except the academic catalogue, which describes the classes and the book list, which is interesting.

What I find so curious is that the John Paul II Institute makes a very explicit statement that one of its main points of its mission is evangelization:

"To develop a critical understanding of issues on marriage and family, biotechnology and ethics in light of Western/modern assumptions regarding the human person, as these bear on the nature and dignity of human life and the transcendental meaning of beauty, truth, and goodness, in a way that fosters a unity of theory and practice at the service of the Church’s 'new evangelization'"

Yet, it keeps its classes and its instruction to itself. What would be a better form of evangelization than sharing the insights and ideas from their program?

On the other hand there is is the unbelieveable Yeshiva University resource -- http://www.yutorah.org/, which I have written about before, that has thousands (over 14,000) of downloadable shiurim (lectures).

So if you ask me, YU is doing a far better job at evangelization than the John Paul II Institute.

Some John Paul II Institute classes:

JPI 922 - God, Giver of Life
This seminar examines the category of gift, a crucial concept for the thought of John Paul II. If gift is to be cogently adopted by any theological and anthropological reflection without falling prey to postmodernity’s criticism, an adequate elucidation of God, the giver of life, is required to retrieve the ontological and Trinitarian roots of “gift.”

The seminar pursues its goal, on the one hand, by exploring what it means to state that the Holy Spirit is the Person thanks to whom God himself is Gift (Dominum et Vivificantem, n.10), and, on the other hand, by addressing the issue of the generative potency in God and its difference from and similarity to his creative power on the other. The ontological and theological elucidation of gift is done with the aid of prominent ancient and contemporary theological figures such as Gregory of Nyssa, Augustine, Thomas Aquinas, Bonaventure, von Balthasar, and John Paul II.

JPI 930 - The Trinitarian Meaning of Human Suffering
This course takes as its starting point John Paul II’s encyclicals Redemptor Hominis, Dives in Misericordia, and Dominum et Vivificantem, and the apostolic letter Salvifici Doloris. The course attempts to advance a theological understanding of the meaning of evil and suffering. This reflection is set against the backdrop of the examination in the contemporary situation of the meaning of suffering. Besides the work of John Paul II, the other main authors examined in the course are Plotinus, Aquinas, Hegel, von Balthasar, and E.Mounier.

JPI 941 - The Mysteries of Christ and the Meaning of Time and History
A correct understanding of Gaudium et Spes, 22, is crucial for developing the adequate anthropology John Paul II speaks of in his writings. The contemplation of Jesus Christ, who reveals the mystery of the Father and his love, allows us to see fully a new image of man. In this regard, it is important to notice that this section of the pastoral constitution refers to the whole of the life of Christ, from the Incarnation to the Death and Resurrection of the Lord. Christ “has truly been made one of us, like us in all things except sin,” and that in turn means: He has assumed also human time and a part of human history.

This course focuses on how a consideration of the life of Christ opens a new understanding of human time and history. A theological category will constitute the guideline of our discussion: the concept of “mystery,” deemed by Joseph Ratzinger to be the most fruitful term of twentieth century theology. The course will draw from the understanding of mystery in Scripture and the Fathers of the Church, as well as from the Christology of some modern theologians (such as W. Pannenberg, J. Ratzinger, K. Rahner, and H. U. von Balthasar), in order to see the fruitfulness of a Christology focused on the mysteries of the life of Jesus. The different mysteries of the life of Christ, understood in their interconnection and development as an exodus of love and as the very dynamic of Jesus’ self-giving (cf. Deus Caritas Est 7; 12), will reveal to us the meaning of human history and the sense of time in human existence.

A "Torah plus 'X'" philosophy -- an interview with Rav Rosensweig

An interview with Rabbi Michael Rosensweig was published in the most recent edition of the YU Commentator, the official newspaper of Yeshiva College. Here is a link to the entire interview.

In it he discusses topics including religion's engagement with the world of secular knowledge, universalism and Jewish particularism, the doctrine of elu ve-elu divrei Elokim Hayyim [these and these are the words of the living God], the historical study of gemara or halakhah and contemporary Biblical criticism.

Below I include some selections from it that I felt described why I find Rav Rosensweig's vision so challenging, but yet attactive and spiritually energizing.

In describing a "Torah plus 'X'" philosophy, Rav Rosensweig states,

By that I mean two things. First, the foundational Torah component needs to take clear priority not only in a quantitative sense but because it is the raison d'etre of the entire enterprise. Torah values must motivate and direct the engagement of other knowledge and serve as the prism through which we assess other possible contributions, whether Madda, Hokhmah, Derekh Eretz, etc. Second, it is crucial that the perspective be one of "Torah plus." We should not merely be seeking permitted engagement that falls within the accepted confines of Torah law and that does not contravene its values. If that were the case then our investment of time and effort would be much more difficult to justify. Instead, we should perceive meaningful engagement through the prism of Torah and for the sake of Torah as stemming from and reflecting a much more ambitious commitment to Torah. We believe that the Torah's agenda is broad, that it addresses and encompasses all dimensions of life, and that with the proper filters and methodologies these interactions can enhance our understanding of both the texts and values of Torah. It is therefore not "Torah and" but an expanded "Torah plus" ideology.

Later in that same answer he declares,

A very chemical and physical view of the world, when overly narrow, creates an orientation that may pose challenges to the world of Torah particularly in terms of the central role of tzelem Elokim [image of God] and all that implies about man's essential spirituality and transcendence.

In regard to the humanities in this same answer, he says,

We may also better understand man's tumultuous nature, his flaws, the compulsions and impulses that are addressed by halakhic rules and principles. The effort to understand man's great spiritual potential along with his struggles and challenges is an endeavor to better comprehend the very concept of tzelem Elokim, namely, man's transcendence, uniqueness and creative capacity.

Regarding universalism and Jewish particularism he answers,

We should advocate a holistic halakhic approach, albeit one that perceives the halakhic agenda as broad and ambitious. Thus, we should view universalism through the prism of halakhic rules, laws and values from which a coherent approach will emerge. This way we will better determine what is demanded of us, and also what can add value to our spiritual lives.

When asked, "Does the doctrine of elu ve-elu divrei Elokim Hayyim open the door to postmodernism or postmodernist relativism?", Rav Rosensweig responded,

It absolutely does not. There is a general misconception with regard to the proper definition of elu ve-elu. It reflects respect for a range of values and perspectives on halakhic and hashkafic issues; however, this range is not unlimited. We are dealing with a broad yet concretely defined group of sources and ideas. The need to relate reverently to the views of opposing halakhic authorities on a given subject is especially crucial, as even apparently subtle or nuanced differences can reflect important differences in approach.

...Moreover, Elu ve-elu does not absolve one from the responsibility to come to halakhic conclusions, nor does it make a single conclusion any weaker. In fact the opposite may be true. The more you believe in multiple truths - if you see them as permutations of the same basic principle - the more you view the halakhic process of coming to a single, best normative conclusion as more authoritative. Decisive halakhic decision-making is designed to discriminate between elu ve-elu viewpoints. Thus elu ve-elu precludes any idea of relativism or a postmodernist perspective.

The Arukh ha-Shulhan describes elu ve-elu as a symphony, as opposed to a cacophony of discordant notes. It is part of a process that produces authoritative conclusions based on a sincere effort to penetrate the real intent of original sources. It certainly does not reflect a sense of arbitrariness, chaos or individual whim. Interpreting original sources is a complex endeavor and requires rigor and intense yir'as shamayim.

Of course he writes about this extensively in the essay "ELU VA-ELU DIVRE ELOKIM HAYYIM: HALAKHIC PLURALISM AND THEORIES OF CONTROVERSY," that I quote from here.

A new way of thinking -- a new way of being

For years I have read the work of a thinker named Eric Gans. He is a professor at UCLA and has written for years on what he calls “Generative Anthropology” (GA) as well as the origin of language, the human and the divine.

Instead of me trying to poorly describe his thought I will share with you all a few links to his website. His website can be found at: http://www.anthropoetics.ucla.edu/

A link to his introduction to GA is here: http://www.anthropoetics.ucla.edu/gaintro.htm and he has recently published a book entitled Scenic Imagination

Here is a link to his most recent Chronicle (a periodic essay he shares with a email distribution list), http://www.anthropoetics.ucla.edu/views/vw355.htm. He describes this essay as, “another of the recent Chronicles that attempt to clarify the basic categories of GA. GA is ‘a new way of thinking’ only because the human is ‘a new mode of being.’” Below is the text of the first three paragraphs from this Chronicle:


Chronicles of Love and Resentment
Eric Gans
A New Mode of Being
No. 355: Saturday, March 1, 2008

Although language and the other forms of human representation are now recognized as unique in the animal kingdom, exploration of the specifically anthropological ontology characteristic of the linguistic sign is a virtual monopoly of generative anthropology, which hypothesizes that the transcendent status of the sign emerges in an originary event through the collective deferral of appetitive behavior. Saussure’s analysis of the sign as consisting of the communally shared relation between signifiant and signifié respects its ontological specificity more clearly than Peirce’s potentially unending chain of interpretants, but neither of these two pioneers of semiology attempted to understand language and its emergence as an anthropological phenomenon.

There is nothing mystical about claiming that the sign has a different ontology from the elements of the real world. A sign is not a thing; it is a complex of things and the relations among them, mediated by the community that exchanges them. Human language and other forms of representation exemplify a new mode of being discontinuous with earlier forms of communication and organization. Were all sign-users to vanish, this ontology would vanish with them, and the sign-traces left behind would become mere worldly objects--although their discovery by a future sign-user could restore them to their particular status.

The apparent similarity of the semiotic type-token relationship to that, for example, of the genotype and phenotype of a given species seems obvious only because we use language to describe it. Each horse is an individual, not a token in the sense that the last word of this sentence is a token of the word "horse." A genotype is an ideal construction to which each individual member of the species Equus caballus corresponds only approximately; a word-type is manifest in each token of a given word. And nothing in the natural world is analogous to the translatability of the type horse into that of Pferd or cheval while retaining essentially the same conceptual extension.

see http://www.anthropoetics.ucla.edu/views/vw355.htm for the complete text