I was asked about Numinous reality. Or Holy reality
The major idea comes from Kant. Kant was trying to answer a few problems. Mainly the problem that both the empiricist and the rationalist both had good points. Thus he came up with the Gothic Structure of the Critique.
The problems in the critique were noted by later people. One approach to iron out the difficulties was this idea of non intuitive immediate knowledge. Things we know not by reason and not by senses.
What is known by kind of thought we can call non intuitive immediate knowledge but it really is a kind of Reason that recognizes or know things beyond detecting contradictions.
So this idea is in some way expanding the areas that reason perceives. One area is numinous reality. Pure content and no form.
Part of the idea comes from Socrates. When he questioned the slave if he knew the answer to a certain problem in geometry. The slave said no. Socrates then asked him a series of questions until at the end the slave came up with the right answer. There are therefore things we know but we do not know that we know. Another aspect of Socrates was to ask people questions about things they thought they knew. There was a series of question until the person contradicted himself and thus showing there are things we think we now that we do not know.
The way I approach Numinous Reality: The Giving of the Torah (Matan Torah) was a beginning of a new kind of thing. That is there have been times when God wanted to bring something important and special into the world, and one such time was Matan Torah. I really would need to go into this in more detail based on the Rambam in his Guide for the Perplexed.
The major idea comes from Kant. Kant was trying to answer a few problems. Mainly the problem that both the empiricist and the rationalist both had good points. Thus he came up with the Gothic Structure of the Critique.
The problems in the critique were noted by later people. One approach to iron out the difficulties was this idea of non intuitive immediate knowledge. Things we know not by reason and not by senses.
What is known by kind of thought we can call non intuitive immediate knowledge but it really is a kind of Reason that recognizes or know things beyond detecting contradictions.
So this idea is in some way expanding the areas that reason perceives. One area is numinous reality. Pure content and no form.
Part of the idea comes from Socrates. When he questioned the slave if he knew the answer to a certain problem in geometry. The slave said no. Socrates then asked him a series of questions until at the end the slave came up with the right answer. There are therefore things we know but we do not know that we know. Another aspect of Socrates was to ask people questions about things they thought they knew. There was a series of question until the person contradicted himself and thus showing there are things we think we now that we do not know.
The way I approach Numinous Reality: The Giving of the Torah (Matan Torah) was a beginning of a new kind of thing. That is there have been times when God wanted to bring something important and special into the world, and one such time was Matan Torah. I really would need to go into this in more detail based on the Rambam in his Guide for the Perplexed.
So to come to Torah"-- an Iyun (in depth session) Shiur in Torah should be in one of several books Avi Ezri, Reb Chaim Soloveitchik's Chidushei HaRambam, Baruch Ber a disciple of Reb Chaim Soloveitchik, Shimon Shkop another disciple of Reb Chaim. Or you can take one Tosphot and just do it every day until it becomes clear, The fast session should be to get through the entire Oral Law with Rashi and Tosphot.
That is to say I recognize the Law of Moses as a kind of wake up call for humanity. Thus one should go though the Oral and Written Law. That is simple.The most one needs to do a entire half page of Gemara Rashi and Tosphot [an Amud] is 30 minutes.Add the Maharsha and Maharam with that and you have 40 minutes. So to get through the whole Oral and written Law is simple and short. Ten minutes of the Old Testament and 40 on the Talmud.That is easy as apple pie.
[I am aware of different levels. I know some people have not gone through the whole Old Testament yet in Hebrew so for them it might be a good idea to spend more than ten minutes on this. The best thing is for beginners is to get a Hebrew English Dictionary, Forget the commentaries. They are not worth the time and mostly are very unhelpful.
That is to say I recognize the Law of Moses as a kind of wake up call for humanity. Thus one should go though the Oral and Written Law. That is simple.The most one needs to do a entire half page of Gemara Rashi and Tosphot [an Amud] is 30 minutes.Add the Maharsha and Maharam with that and you have 40 minutes. So to get through the whole Oral and written Law is simple and short. Ten minutes of the Old Testament and 40 on the Talmud.That is easy as apple pie.
[I am aware of different levels. I know some people have not gone through the whole Old Testament yet in Hebrew so for them it might be a good idea to spend more than ten minutes on this. The best thing is for beginners is to get a Hebrew English Dictionary, Forget the commentaries. They are not worth the time and mostly are very unhelpful.
To tell the difference between numinous reality from the realm of holiness and as opposed to the Dark Side is by character traits. This was an idea of Hegel and it makes sense to me. That there is a strong correlation between holiness and good character.
You see this idea also in Dante. And it comes up in Musar of Reb Israel Salanter very often.
That is in the disciples of Reb Israel Salanter the idea of "midot" character as being primary comes up often. You see in in the Rambam also in the Guide concerning the reasons for the commandments of the Torah
