It is well known that the Yoseph Yozel Horowitz (from Navaradok) held that trust in God is of prime importance in life.
I have claimed that this is a good approach, but it only works if one has held to it as soon as he has heard of it, and not gone away from it. If one starts to depend on his own deeds and intelligence in obtaining life's needs, then one can't go back to trust.
Now the basic approach here is that trust in the concepts of Navardok is not belief nor is it religious frenzy. Nor is it related to the idea of sitting and learning Torah. It is however often mixed up with that, but conceptually it is unrelated. One can in theory sit and learn Torah all day and be depending on handouts from the Israeli government or from rich Jews in America. One could also be working all day in physics job at New York University, and still be trusting in God.
However, we do find that Schopenhauer made a correct observation that there is no reason to assume that the Will has human good in mind. To him, the Will almost delights in surprising people and acting in unpredictable ways. At first glance these two points of view seem contradictory. I claim they are not.
But first I should mention is that there are sub-levels between the First Cause and the actual physical universe that when these levels intersect this world cause what can be called supernatural effects. But these sub levels are not identical with the First Cause.
To me trust in God is going to university and getting an honest job and working for a living but putting one's trust in God.
But then how does one relate this to Schopenhauer? My answer has always been to this question that even Schopenhauer agrees that there is an aspect of the Will that is beyond the dimension that he talks about in The World As Will and Representation. It is the dimension of the Good. This is mentioned in a last letter of his.
I would like to defend the idea that trust in God is an objective moral value. That is it is something people should do. But it is not something they must do. I.e. I claim there are moral values that are oughts, but not musts. It is a realm of value that is totally separate from Thou must.
I have claimed that this is a good approach, but it only works if one has held to it as soon as he has heard of it, and not gone away from it. If one starts to depend on his own deeds and intelligence in obtaining life's needs, then one can't go back to trust.
Now the basic approach here is that trust in the concepts of Navardok is not belief nor is it religious frenzy. Nor is it related to the idea of sitting and learning Torah. It is however often mixed up with that, but conceptually it is unrelated. One can in theory sit and learn Torah all day and be depending on handouts from the Israeli government or from rich Jews in America. One could also be working all day in physics job at New York University, and still be trusting in God.
However, we do find that Schopenhauer made a correct observation that there is no reason to assume that the Will has human good in mind. To him, the Will almost delights in surprising people and acting in unpredictable ways. At first glance these two points of view seem contradictory. I claim they are not.
But first I should mention is that there are sub-levels between the First Cause and the actual physical universe that when these levels intersect this world cause what can be called supernatural effects. But these sub levels are not identical with the First Cause.
To me trust in God is going to university and getting an honest job and working for a living but putting one's trust in God.
But then how does one relate this to Schopenhauer? My answer has always been to this question that even Schopenhauer agrees that there is an aspect of the Will that is beyond the dimension that he talks about in The World As Will and Representation. It is the dimension of the Good. This is mentioned in a last letter of his.
I would like to defend the idea that trust in God is an objective moral value. That is it is something people should do. But it is not something they must do. I.e. I claim there are moral values that are oughts, but not musts. It is a realm of value that is totally separate from Thou must.
