tag:blogger.com,1999:blog-67049570396279000502024-03-12T22:17:45.656-07:00The Point of TruthDovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.comBlogger9125tag:blogger.com,1999:blog-6704957039627900050.post-2823793920115961772016-12-05T03:41:00.000-08:002016-12-05T03:41:23.581-08:00Truth sprouts from the earth (iii): The superior truth of the penitent <div class="MsoListParagraphCxSpFirst" style="line-height: normal; margin-bottom: 0.0001pt; margin-left: 0cm; text-align: center;">
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<i><span style="font-family: "cambria"; font-size: 13pt;">‘As G-d was about to create Adam, four spiritual qualities disputed as to whether he should be created: <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Kindness said, ‘Let him be created for he will perform acts of kindnesses.’ <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Truth countered, ‘Do not create him for he will be filled with falsehood’. <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Righteousness asserted, ‘Create him, for he will perform acts of righteousness’. <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Peace responded, ‘Do not create him for he will be filled with strife.”...<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">G-d cast Truth to the earth and said, “Truth shall sprout from the earth.”</span></i></div>
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<span style="font-family: "cambria"; font-size: 16px;">Midrash Genesis Rabbah 8:5</span><br />
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<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><span style="font-size: large;"><br /></span></span></b>
<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><span style="font-size: large;">The superior
truth of the penitent</span><o:p></o:p></span></b></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Rabbi Tzadok Hakohen of Lublin<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> explains how</span><b><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">the </span><span style="font-family: "cambria"; font-size: 14.0pt;">three patriarchs, Abraham, Isaac and Jacob, correspond
to<span style="mso-bidi-font-weight: bold;"> the </span>four qualities that
preside in the heavenly court mentioned in the Midrash. </span><br />
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<span style="font-family: "cambria"; font-size: 14.0pt;">The personification of loving-
Kindness (<i>Chessed)</i> is Abraham.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a>
He established an inn in the wilderness to cater to the physical<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a>
and spiritual<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
needs of travelers, and even postponed prophecy in order to attend to the needs
of what appeared to him as three idol-worshippers.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
When God resolved to destroy the depraved cities of Sodom and Gomorrah it was
Abraham who compassionately pleaded on their behalf.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a>
And even God refers to Abraham as ‘…the one who loves Me.’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Isaac’s
cardinal traits were self-restraint, discipline, and a sense of duty.<i> </i>Unlike
his father, Abraham, who lovingly taught the ways of God to everyone, Isaac only
had a single disciple, his son Jacob. His extreme selectiveness stemmed from
fear of Torah being abused or misused by undeserving recipients. Isaac also demonstrated
utmost discipline when he remained passive while being sacrificed on an altar.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a>
Issac corresponds to the quality of righteousness, - doing what is <i style="mso-bidi-font-style: normal;">right</i> out of a sense of obligation and
duty.<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Jacob inherited
both qualities of his forebears, the kindness of Abraham and the righteousness
of Isaac. His focus was to harmonize <span style="mso-spacerun: yes;"> </span>-
create <i style="mso-bidi-font-style: normal;">peace</i> – between these
qualities by pursuing the <i style="mso-bidi-font-style: normal;">truth </i>of any
given situation, </span><span style="font-family: "cambria"; font-size: 14.0pt;">for an
accurate (truthful) perspective of a matter seldom results in an entirely kind or
stern disposition toward it, but a blend of both – of course, in varying
degrees of emphasis.</span><span style="font-family: "cambria"; font-size: 14.0pt;"> </span><span style="font-family: "cambria"; font-size: 14.0pt;">Jacob thus corresponds to both Truth and Peace.</span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">In the Midrash<span style="mso-bidi-font-weight: bold;">, Peace and Truth opposed the creation of
Adam because they considered people incapable of meeting their standards. B</span>ut,
as we’ve just mentioned, Jacob seems to have succeeded at living up to both
qualities?<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">In answer, let's look at the character of Jacob’s twin brother
Esau. As Jacob’s twin, Esau also inherited the qualities of Righteousness and
Kindness inherent in Abraham and Isaac. However, unlike Jacob, he failed to
pursue truth and consequently lacked inner peace. His fragmented behaviour is
visible when he pursude Jacob filled with extreme hatred and ill intent. Yet,
after Jacob lavished him with gifts and honour, Esau swung to the opposite
extreme, lovingly embracing his brother.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title="">[9]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" title=""><!--[endif]--></a></span></span>
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Furthermore,
Esau’s private and public ‘selves’ were severely discordant as well. In public
he presented himself as a G-d fearing man, frequently praising G-d and
enquiring about nuances in Halachic matters. In private, however, he seduced
married women and committed murder.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a>
Like Esau, most people seldom pursue the objective truth, and display major
incongruence between presentation and their inner-self. They also tend to swing
between altruism and selfishness, lacking the internal peace characteristic of
Jacob.</span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"><br /></span></span>
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">Because the vast majority of people on earth <i>tilt</i> toward Esau rather than Jacob (of course not as extreme as Esau) , the qualities of Peace and Truth argued that we must follow the vast majority and therefore not create Adam - humanity.</span></span><br />
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">But how did 'casting truth to the earth' and 'truth shall sprout from the earth' redeem humanity, resulting in our existence on earth? </span></span><br />
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">To answer this we need to delve into another concept related to our forefathers, this time including King David as well: </span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Each forefather
also represents a particular aspect of G-d and His relationship with the world.
Abraham observed the complex design and harmonious order of the world and
concluded that it must have a designer and creator. I<span style="mso-bidi-font-weight: bold;">n light of<b> </b></span>Abraham’s discovery we observe <i style="mso-bidi-font-style: normal;">Shabbat</i> which testifies that G-d is
Creator of the world, “for in six days G-d created the heaven and the earth and
rested on the seventh.”<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title="">[11]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><!--[endif]--></a></span></span></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span><br />
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<span style="font-family: "cambria"; font-size: 14.0pt;">Isaac represents
the supernatural and miraculous nature of G-d in the world. Isaac’s chief
motivation for Divine service was awe and reverence of G-d. The letters of the
Hebrew word for awe, ‘<i style="mso-bidi-font-style: normal;">yirah’</i>,
rearrange to spell <i style="mso-bidi-font-style: normal;">‘riyah’</i>, sight.
This implies that the awe of G-d depends upon <i style="mso-bidi-font-style: normal;">seeing</i> Divine revelations, and in sensing that G-d constantly <i style="mso-bidi-font-style: normal;">see’s</i> one’s behaviour.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></a>
Accordingly, Abraham said to Isaac, </span><span style="font-family: "cambria"; font-size: 14.0pt;">“On the mountain the Lord will be <i style="mso-bidi-font-style: normal;">seen</i>”,</span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 14.0pt;"> implying that
Isaac would experience divine revelation. Moreover, Isaac’s very existence was
super</span><span style="font-family: "cambria"; font-size: 14.0pt;">natural. His parents were incapable of conceiving
children through natural means;<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a>
it was thus through open miracles that Isaac was born. <span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Isaac’s
recognition of G-d’s involvement in the world is on a higher plane than Abraham’s.
The recognition that G-d created the world does not necessarily imply that He
continues to intervene in human life and world events. Indeed, some
philosophers believe that after creating the world, G-d withdrew and lets it
run independently following natural law. Not so different to a clock, which,
once created, continues running independently of its maker. The existence of
miracles, however, testifies to G-d’s continued providence and involvement in
the world. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The three
festivals of <i style="mso-bidi-font-style: normal;">Pesach, Shavuot and Sukkot, </i>each
of which commemorates awe-inspiring Divine revelations, reflect Isaac’s
perception. <i style="mso-bidi-font-style: normal;">Pesach</i> celebrates the
miraculous plagues that accompanied the exodus from Egypt and the parting of
the Red Sea. <i style="mso-bidi-font-style: normal;">Shavuot</i> commemorates the
revelation of Torah at Mt Sinai, while <i style="mso-bidi-font-style: normal;">Sukkot
</i>celebrates the various miracles that G-d performed for the Jews during
their journies through the wilderness.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title="">[15]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" title=""><!--[endif]--></a></span></span></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Jacob represents
the realization that nature, including one’s own self, is an ongoing
manifestation of God, constantly under His control, and that nature is merely a
facade. This level of awareness is attainable only by transcending rationale
and tapping simple faith, as, “Jacob was a simple man.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a>
This is because intellect, which tends to neatly categorize concepts, finds
this awareness paradoxical, since human independence and Divine omnipresence
seem mutually exclusive. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Jacob is
associated with the festival of <i style="mso-bidi-font-style: normal;">Purim, </i>which
celebrates G-d’s rescue of the Jews through the medium of nature rather than any
openly supernatural means.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a>
In describing the salvation, the <i style="mso-bidi-font-style: normal;">scroll
of Esther</i>, read publicly on <i style="mso-bidi-font-style: normal;">Purim</i>,
not only doesn’t mention any miracles but, does not, even once, mention G-d.
Ironically, however, the text is referred to as the <i style="mso-bidi-font-style: normal;">Megilah, </i>meaning<i style="mso-bidi-font-style: normal;"> </i>revelation!<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a>
This serves to emphasise that the natural unfolding of events <i style="mso-bidi-font-style: normal;">is</i> a revelation of G-d. (To mention His
name as though He is another character in the episode would detract from the
message that everything is Him.) After the <i style="mso-bidi-font-style: normal;">Megilah</i>
reading, a short liturgical poem is said which begins “The rose of Jacob”,<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></a>
further highlighting Jacob’s connection to <i style="mso-bidi-font-style: normal;">Purim</i>.</span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "cambria"; font-size: 14.0pt;">Jacob’s grasp of
G-d’s unity with the world surpasses Isaac’s. It asserts that nature is a
manifestation of G-d and that through it G-d guides every step of our ‘ordinary’
daily lives, and not only when He reveals Himself intermittently through open
miracles. </span><span style="font-family: "cambria"; font-size: 14.0pt;"> </span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">However, King
David demonstrates an even loftier level. Whereas the three forefathers were
impeccable in their ethical conduct, King David taught people, through role
modelling, how to return to G-d after wrongdoing.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a>
Whereas the previous level emphasises that nature is a manifestation of G-d, it
fails to stress that G-d is also present in lust, anger, and other destructive
forces that incite evil acts. Only the penitent makes this apparent. But how? <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>In the highest form of repentance, ‘negative’
energy – i.e. lust, envy, anger, etc – is not suppressed but harnessed and
employed in divine service, actualizing the potential for good within these forces.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></a>
Furthermore, after estrangement from G-d due to transgression, the penitent
feels immense joy in reconnecting with G-d, serving Him with increased fervour
and attachment.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a>
</span><span style="font-family: "cambria"; font-size: 14.0pt;">The
penitent’s advantages are conveyed in the Talmudic teaching, “The place that
the penitent reaches, even the righteous cannot reach.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></a>
The above </span><span style="font-family: "cambria"; font-size: 14.0pt;">also explain why the prophet states, “Peace unto
the distant, peace unto the close”;<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></span></a>
mentioning the distant before the close to impress that the level of peace
attained by those that were distant, is superior to that of those who always
remained close.</span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Celebrating this
deepest form of Divine unity is <i style="mso-bidi-font-style: normal;">Rosh
Chodesh</i>, the head of the new month, the day on which the moon reappears in
the sky after completely disappearing. The new moon represents a fresh start
that follows a decline; the waxing that follows the waning. After making a
blessing on the moon we repeat three times, “Long lives David, King of Israel.”<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title="">[25]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn25" name="_ftnref25" title=""><!--[endif]--></a></span></span>
</span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">With these ideas
in mind, let us return to the Midrash and explain the significance of G-d
casting truth to the earth. At first, both Truth and Peace, as associated with <i style="mso-bidi-font-style: normal;">Jacob</i>, opposed the creation of Adam
because, as mentioned, the vast majority of people cannot follow in Jacob’s
ways and live a fragmented life that tilts more toward Esau’s behaviour. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">In declaring that
‘truth shall sprout from the Earth’, G-d revealed to the Truth and Peace that are in
heaven that a higher form of truth and peace exists, one that can only be attained
by ordinary people who who live on the <i>earth</i> and sin like Esau, but, like King
David, repent and return <i>- sprout forth - </i> to G-d from below to above.<o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14pt;">Both Truth and
Peace bowed before this revelation and hence all four qualities
consented to the creation of Adam. </span><span style="font-family: "cambria"; font-size: 14pt;"> </span></div>
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<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Resisei Luyla, Sec. 43<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Zohar</span>
III 103b connects the remaining seven biblical figures with the Sefirot. <o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Sotah</span>
10a<o:p></o:p></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Bereishit
Rabbah 54:6</span><o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Shabbat 127a; Rashi on <span style="mso-bidi-font-style: italic;">Bereishit</span> 18:4 <o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Bereishit 18:23<o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Yeshayahu 41:8<o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Bereishit 22:1-19<o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 32:4<o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Midrash
Tanchuma, Toldot 8 <o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Exodus 20:11<o:p></o:p></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div style="margin-bottom: .0001pt; margin: 0cm;">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-hansi-theme-font: major-latin;"> "Contemplate three things and you will not come to sin [for
it will instill awe into you]: a seeing eye, etc” Pirkei Avot 2:1<o:p></o:p></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 22:14 <o:p></o:p></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Genesis 18:11-12<o:p></o:p></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Horowitz, Yeshayah, Shnei Luchot Habrit, Mesechta Succot<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 25:27<o:p></o:p></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, M.M., Sefer Hamaamarim Meluket, Vol.5, p.121<o:p></o:p></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Torah
Ohr 119a; Vital, Rabbi Chaim, Pri Etz Chaim, Shaar Purim, Ch.5<o:p></o:p></span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Shulchan Aruch 692:1<o:p></o:p></span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Avodah Zarah 4b<o:p></o:p></span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Sholom Dovber of Lubavitch, Ateret Rosh, Shaar Yom Kippur, 36b – 37b<o:p></o:p></span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Schneur Zalman of Liadi, Tanya, Iggeret HaTeshuvah, Ch.8, p.98b<o:p></o:p></span></div>
</div>
<div id="ftn23" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Berachot 34b<o:p></o:p></span></div>
</div>
<div id="ftn24" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Yeshayahu, 57:19 <o:p></o:p></span></div>
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<div id="ftn25" style="mso-element: footnote;">
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Shulchan Aruch, Orech Chaim 426 <o:p></o:p></span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-40330680734907964102016-11-28T16:22:00.002-08:002016-11-29T03:37:36.394-08:00Truth sprouts from the earth (ii) : True kindness<div class="MsoNormal" style="line-height: normal; margin-bottom: 0.0001pt; text-align: center;">
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<i><span style="font-family: "cambria"; font-size: 13pt;">‘As G-d was about to create Adam, four spiritual qualities disputed as to whether he should be created: <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Kindness said, ‘Let him be created for he will perform acts of kindnesses.’ <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Truth countered, ‘Do not create him for he will be filled with falsehood’. <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Righteousness asserted, ‘Create him, for he will perform acts of righteousness’. <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Peace responded, ‘Do not create him for he will be filled with strife.”...<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">G-d cast Truth to the earth and said, “Truth shall sprout from the earth.”</span></i></div>
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<span style="font-family: "cambria"; font-size: 16px;">Midrash Genesis Rabbah 8:5</span></div>
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<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-style: italic; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><br /></span></b>
<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-style: italic; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><br /></span></b>
<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-style: italic; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><span style="font-size: large;">TRUE KINDNESS:</span><o:p></o:p></span></b></div>
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<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-style: italic; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><br /></span></b></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Rabbi Yeshayah
Horowitz (usually referred to as the Sheloh) raises a question concerning the above Midrash.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
Usually, when a person has equal merits and demerits G-d tips the scales in
favour of the merits. Why did G-d not apply this principle to the heavenly
debate above and therefore create Adam without having to cast Truth to the
earth?</span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Peace and Truth<i>,
</i><span style="mso-bidi-font-style: italic;">he answers,<i> </i>were </span>not
just identifying two flaws in Adam that counterbalanced the virtues identified
by Kindness<i> </i>and Righteousness<i>. </i><span style="mso-spacerun: yes;"> </span>Rather, they claimed that the arguments of
Kindness and righteousness are not virtues but vices! In relation to Kindness,
Truth claimed that human beings are incapable of <i style="mso-bidi-font-style: normal;">true</i> kindness, untainted by ulterior motives. Meanwhile,<span style="mso-bidi-font-style: italic; mso-bidi-font-weight: bold;"> Peace contended
that human righteousness often leads to strife and hostility. For instance,
after a fair court case, the losing litigant commonly resents the winning
litigant, even though righteousness was performed.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a>
</span>So the heavenly debate was not a case of two merits versus two demerits,
rather, Peace and Truth claimed that Adam had no merit at all. <i><span class="msoIns"><ins cite="mailto:Sam%20Laser" datetime="2010-02-18T12:54"><o:p></o:p></ins></span></i></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">But, how does casting
‘Truth to the earth’ and ‘Truth shall sprout from the earth’ change things in
favour of Adam’s creation? <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">In answer, the
Sheloh draws our attention to the sequence of kind acts performed by G-d in the
Torah. Towards the beginning of the Torah G-d creates Eve as a helpmate for Adam
for the sake of companionship and procreation.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a>
Later in the Torah, shortly after<span class="msoIns"><ins cite="mailto:Sam%20Laser" datetime="2010-02-18T12:40"> </ins></span>Abraham was circumcised, G-d visits
him to comfort him and aid his recovery.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
Towards the end of the Torah G-d buries Moses.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
Following the theme that we are to emulate G-d, these three Divine acts of
kindness teach us to help people get married, to visit the ill, and to bury the
dead.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The Sheloh
deciphers a pattern in the order of these acts of kindness in terms of how much
reciprocation the kinddoer can expect from his kind act. One that helps a
couple get married is most likely to receive a gift of appreciation from them. In
visiting the ill, reciprocation is less likely since the person is in poor
health or possibly dying. Finally, in burying the dead there can be no reciprocation.
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The order of these
kind acts thus follows a pattern of increasing levels of authenticity in the
kindness - and a reduction in the possibility of having ulterior motives. Particularly,
in the act of burying the dead we find the purest form of kindness, and from it
we learn that the other kind acts can also be pure of ulterior motives. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">This theme is
alluded to in the Hebrew word for truth, ‘Emet’, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת.</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> Phonetically, Emet consists of two words: ‘Em’ meaning ‘mother’ and
‘Met’ meaning ‘death’. (The letter Mem in the middle is the end of one word and
the beginning of the other). ‘Em - mother’ signifies the kind act of helping
people marry and have children, while ‘Met – death/deceased’ suggests the kind
act of burying the dead. The central letter ‘Mem’, which is part of both words,
represents visiting the sick whose existence vacillates between life and
death.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">We can now
understand how ‘casting truth to the earth’ and ‘truth sprouting from the
earth’ swayed the heavenly court. Initially, Truth argued that Kindness was not
a merit because it is tainted with self-interest. By casting truth to the earth,
G-d demonstrated to Truth that just as the act of burying the dead in the earth
is not motivated by ulterior motives, the other acts of kindness can also be genuine.
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The idea of Truth
sprouting ‘sprouting from the earth’ is that when one sows a seed, it is from
above to below. But when it sprouts a shoot it is from below to above –in
reverse. Along these lines, when the three concepts hinted to in the word truth
are read in the reverse order, buring the dead comes first, then visiting the
sick, and finally helping people marry. The order shows on the idea that the
genuine altruism in burying the dead reflects back onto the other kind acts,
showing that they too can be authentic. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">G-d’s testimony that
Adam’s (humanity’s) acts of kindness can be genuine, rebutted Truth’s criticism
of kindness. This resulted in both Truth and Kindness voting in favour of Adam’s
creation.<span style="mso-spacerun: yes;"> </span>Now that the numbers in the
heavenly court, for and against Adam’s creation were equal, G-d applied His
principle of tipping the scales in favour of the merits (where merits and
demerits are equal) and created Adam. <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Horowitz, Yeshayah, Mesechta Pesachim, Perek Ner Miztvah, Sec.51 <o:p></o:p></span></div>
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<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 10.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a> <span style="font-family: "cambria"; font-size: 12.0pt;">Another example is where one helps people
because it is the righteous thing to do rather than out of genuine love and
care, often embarrasses the recipient by making him feel like an inconvenience.</span><span lang="EN-US" style="mso-ansi-language: EN-US;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 2:22<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 18:1<o:p></o:p></span></div>
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Deuteronomy 34:6<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Sotah 14a<o:p></o:p></span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-15102638194362139042016-11-28T04:11:00.002-08:002016-11-28T04:27:09.528-08:00Truth sprouts from the earth (i)<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<div class="separator" style="clear: both; text-align: center;">
<a href="webkit-fake-url://58393CD4-A0DC-4297-94D8-D6E61F2E13D3/Sprouting-Seeds.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"></a></div>
<a href="webkit-fake-url://58393CD4-A0DC-4297-94D8-D6E61F2E13D3/Sprouting-Seeds.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><b><span style="font-family: "cambria"; font-size: 12.0pt;">TRUTH SPROUTS FROM
THE EARTH<o:p></o:p></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 12.0pt;"><br /></span></b></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;">“Truth shall sprout from the earth”<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;">Psalms 85:12<span class="msoIns"><ins cite="mailto:Bracha" datetime="2010-02-26T00:15"><o:p></o:p></ins></span></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
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<div class="separator" style="clear: both; text-align: center;">
<a href="webkit-fake-url://58393CD4-A0DC-4297-94D8-D6E61F2E13D3/Sprouting-Seeds.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"></a></div>
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj06grm_ykevbbYXxDBp_qMLQzBk69gnv5tIO_WLp3RrOPYvjr4Ln1m3h7NJQ4o6w2kivdUOZSsD0qaPS13Y0BZHK2h3EhZaZRaiLlTtW_dfLhy0zCCJvchyiZqpnteCvOlzXspy60cCgo/s1600/sprouting-seed.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="296" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj06grm_ykevbbYXxDBp_qMLQzBk69gnv5tIO_WLp3RrOPYvjr4Ln1m3h7NJQ4o6w2kivdUOZSsD0qaPS13Y0BZHK2h3EhZaZRaiLlTtW_dfLhy0zCCJvchyiZqpnteCvOlzXspy60cCgo/s320/sprouting-seed.jpg" width="320" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj06grm_ykevbbYXxDBp_qMLQzBk69gnv5tIO_WLp3RrOPYvjr4Ln1m3h7NJQ4o6w2kivdUOZSsD0qaPS13Y0BZHK2h3EhZaZRaiLlTtW_dfLhy0zCCJvchyiZqpnteCvOlzXspy60cCgo/s1600/sprouting-seed.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><a href="webkit-fake-url://58393CD4-A0DC-4297-94D8-D6E61F2E13D3/Sprouting-Seeds.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"></a><span style="font-family: "cambria"; font-size: 14.0pt;">The mysterious verse, “Truth shall sprout from the earth” has been interpreted
in various ways. For some, the verse implies that textual knowledge cannot
substitute real life experience. Only experience can reveal a concept’s
limitations, context, and potency. In this vein, the chassidic master, Reb
Simcha Bunim of Pshischa, once quipped about the knowledge of a certain mystic,
“He has studied the map of Paris but never walked its streets!” Having studied
a map, one may know the location of every street by heart. Still, it would not
be wise to ask him for directions since he can’t tell how beautiful, safe or
congested any given route is. Only one who has walked the streets can offer sound
directions. Along tese lines our sages teach, “There is none wiser than he who
learns from experience.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
In essence, Reb Simcha Bunim was unimpressed with the knowledge of this
particular mystic because it did not ‘sprout from the earth’. Unaccompanied by
real life application, it lacked the element of <span style="mso-bidi-font-style: italic;">truth.<i><span style="mso-spacerun: yes;"> </span></i></span></span><span style="font-family: "cambria"; font-size: 14.0pt;"> </span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14pt; text-indent: 36pt;">The Kotzker Rebbe had a different interpretation. According to him, just
as the potential of a seed to become a plant is actualised when the seed is
sown in the earth, one’s potential to be truthful and objective is only
realized after one figuratively lowers the self to the earth in humility. This
theme is echoed in the prayer, ‘</span><span style="font-family: "cambria"; font-size: 14pt; text-indent: 36pt;">Let my soul be as dust before all; open
my heart to Your Torah’. </span><span style="font-family: "cambria"; font-size: 14pt; text-indent: 36pt;">Only after egoism is<b> </b>reduced<b>
</b>can one</span><span style="font-family: "cambria"; font-size: 14pt; text-indent: 36pt;"> study Torah with truth, that is, unclouded by the
bias of self-interest.</span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="text-indent: 36pt;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="font-size: 14pt; line-height: 115%;">[2]</span></span></span></span></a><span style="font-family: "cambria"; font-size: 14pt; text-indent: 36pt;"> </span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span>Mumbaz,
an aristocratic convert to Judaism during the Talmudic period, used this verse
in another way.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a>
During prolonged famine, Mumbaz, out of exceptional generosity, exhausted his
personal treasury to provide the community with relief. His family complained,
“Your father gathered treasure and built upon his father’s treasure, but you
are squandering it all!” He retorted, “My father hid the treasures below [in
this world]; I am hiding them above [in Heaven]…He hid them where they can yet
be stolen, while I am hiding them where they cannot be stolen…for ‘Truth shall
sprout from the earth.’<span style="mso-spacerun: yes;"> </span>Mumbaz meant that<b><i>
</i></b>the way to merit <i style="mso-bidi-font-style: normal;">true</i> –
eternal/Divine - goodness in the spiritual realm is by performing altruistic
acts on earth - for “truth shall sprout from the
earth.” </span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 8.0pt;"><o:p><br /></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Perhaps the most
intriguing use of the verse is found in a Midrash describing the process that
preceded the creation of Adam, the progenitor of humanity:<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">‘As
G-d was about to create Adam, four spiritual qualities disputed as to whether
he should be created: <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Kindness
said, ‘Let him be created for he will perform acts of kindnesses.’ <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Truth
countered, ‘Do not create him for he will be filled with falsehood’. <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Righteousness
asserted, ‘Create him, for he will perform acts of righteousness’. <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Peace
responded, ‘Do not create him for he will be filled with strife.”...<o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">G-d
cast Truth to the earth and said, “Truth shall sprout from the earth.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 13.0pt; line-height: 115%;">[4]</span></b></span><!--[endif]--></span></span></a><o:p></o:p></span></i></div>
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<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">In the next few blog posts we will look at some of the mystical commentaries on this </span><span style="font-family: "cambria"; font-size: 14pt;">enigmatic Midrash.</span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Akeidat Yitzchak, Parshiat Noach<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Likuttei Sichot, Vol. 30, p. 106<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Baba Batra 11a<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Genesis Rabbah 8:5<o:p></o:p></span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-37826479396368059252016-11-24T19:09:00.002-08:002016-11-24T21:29:07.797-08:00On 'The pursuit of Truth'<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 12.0pt;">ON THE ‘PURSUIT OF
TRUTH’ <o:p></o:p></span></b></div>
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<b><span style="font-family: "cambria"; font-size: 12.0pt;"><br /></span></b></div>
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<br /></div>
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<b><i><span style="font-family: "cambria"; font-size: 13.0pt;">‘</span></i></b><i><span style="font-family: "cambria"; font-size: 13.0pt;">Truth, Truth shall you
pursue’<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">Targum Onkeles on
Deuteronomy 18:20<b><span style="mso-spacerun: yes;"> </span><o:p></o:p></b></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;"><b><span style="mso-spacerun: yes;"><br /></span></b></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;"><b><span style="mso-spacerun: yes;"><br /></span></b></span></i></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">People commonly speak about the ‘pursuit of Truth’, a phrase that, to
many, suggests that Truth is a limited quality or amount of information somewhere
out there, waiting to be discoved through a combination of time and effort. Although
this may be the case with ‘minor truths’ such as finding out who spilled juice
on the kitchen floor, what 6x6 equals, or what causes the heart to beat, here
I’m talking about Truth with a capital ‘T’ – the Holy Grail.<span style="mso-spacerun: yes;"> </span>Indeed, many philosophers have naively ventured
to discover the Truth: the hidden universalities that make life intelligible
and clear, reconciling all contradictions and solving all mysteries. And, though
some misguided scholars have professed to have found it, the vast majority find
that the further they pursue it, the more it eludes them. Like chasing one’s
shadow, the faster one runs after it, the faster it runs away. </span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">On the verse, “If you will listen, listen to the voice of the L-rd your
G-d,”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
the Midrash comments, “Happy is the one whose ‘listenings’ are to Me, hovering
always at My doorways; door within door...”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a>
Rabbi <i style="mso-bidi-font-style: normal;">Yehuda Leib Alter of Ger</i>, the
author of ‘Sefat Emet’, in commenting on this Midrash explains how one must
never feel he has conclusively grasped a Torah teaching, for its depth is
limitless. This, he adds, is implied by the repetition of the word listen in the
original verse cited above. That is, even if you have already listened and
understood, listen again... and again - for a higher grasp forever awaits you.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a>
The Midrash’s metaphor of a door within a door is apt. The Hebrew word for
doorway is delet, denoting emptiness, for a doorway is merely an empty space.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
Yet, it is precisely this emptiness that allows movement from one room to the
next. In respect to Torah study, this implies that one who feels ignorant and
empty of a teaching’s true meaning is open to advance to a new level of
understanding, but one who feels he has already grasped the truth, closes the
passage before him.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
Herein lays one explanation for the <i style="mso-bidi-font-style: normal;">mitzvah
</i>(commandment) of fixing <i style="mso-bidi-font-style: normal;">Mezuzot</i>
on our doorposts. The <i style="mso-bidi-font-style: normal;">Mezuzah</i>, a
piece of parchment with Torah written on it, represents Torah study in general,
while the doorpost on which it is affixed signifies the openess prerequisite
for proper and penetrating Torah study.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a> </span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"> <span style="mso-spacerun: yes;"> </span></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggtMmFwMxRre3XINrwGSAdyqU4Il8HNh3RJKIRm7cLKeKSqOj4fZia_GPCNMF0-aXnHZvvEJZ8rH5PcH290OY-XNOOKYdL9bGO4N9o5SxyX3UeIgFiXJKqi2E9Gu7iKgUZMjGsgpVm_qk/s1600/R829.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="201" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggtMmFwMxRre3XINrwGSAdyqU4Il8HNh3RJKIRm7cLKeKSqOj4fZia_GPCNMF0-aXnHZvvEJZ8rH5PcH290OY-XNOOKYdL9bGO4N9o5SxyX3UeIgFiXJKqi2E9Gu7iKgUZMjGsgpVm_qk/s320/R829.gif" width="320" /></a><span style="font-family: "cambria"; font-size: 14.0pt;">Rabbi Yehuda Leib’s commentary on the Midrash above suggests that even
when one has grasped truth, one must forever remain open to further or deeper
truth. In contrast, the <i style="mso-bidi-font-style: normal;">Ben Ish Chai,</i>
a 19<sup>th</sup> Century Sephardic mystic from Bagdad, takes the elusive nature
of truth a step further, <span style="mso-bidi-font-style: italic;">defining it</span>
as G-d’s perspective of reality which categorically transcends human grasp. Here
the Ben Ish Chai draws our attention to the blessing recited after the <i style="mso-bidi-font-style: normal;">Haftarah</i> reading, which concludes, “And
all His words are true and righteous”. He points out that the first and last
letters of the Hebrew word for righteous, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">צדק</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> are neighbours in the Hebrew alphabet, the <i style="mso-bidi-font-style: normal;">Aleph-bet</i>, while the first and last letters of truth, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">אמת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> are at the <i style="mso-bidi-font-style: normal;">Aleph-Bet</i>’s opposite ends.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a>
This, he explains, signifies two different ways that G-d governs our lives. Sometimes
G-d reveals to us how the puzzle pieces of our lives fit neatly together, when
things make sense to us and Divine providence is evident. At these times we
refer to G-d’s as ‘righteous’. At other times, however, G-d distances the
puzzle pieces from each other, rendering us incapable of connecting them
together. Events then appear to make little sense and leave us asking ‘Why,
G-d, is this happening?’ In such instances we refer to G-d’s conduct as ‘true. Meaning that even though we cannot connect the puzzle
pieces of reality together as they are spaced too far apart, we still affirm
that from G-d’s perspective everything is cohesive, precise, and orderly. G-d can connect the furthest pieces of life together - the Aleph, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">א</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, with the Tav, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">. </span><span style="font-family: "cambria"; font-size: 14.0pt;">Truth, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">אמת, </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">rests with G-d alone.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title="">[8]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" title=""><!--[endif]--></a></span></span>
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The above two images of Truth (that there are eternally higher levels of
Truth to strive towards and that Truth is, by definition, reality beyond human
grasp) may dampen our enthusiasm to purse
Truth, as it appears to be a futile quest. In reality, the opposite is correct.
The fact that Truth is forever beyond our grasp is highly motivational: Truth charms us into an endless
adventure.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title="">[9]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" title=""><!--[endif]--></a></span></span>
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The closest one comes to finding Truth is realizing its
endlessness. Before Truth one
stands empty and humble and from within these feelings a childlike
curiosity springs forth to explore and discover reality.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a>
And the stronger the curiosity, the more openly does Truth glow
within. Put in other words, the extent to which one is drawn to pursue the
infinite Truth, and the more deeply one feels the infinite journey of
discovery that lies ahead, is the extent to which one has found Truth. Perhaps the
Kotzker Rebbe put it most elegantly: “the pursuing is itself the finding!”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></div>
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Devarim, 28:1 <o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Rabbah, Devarim 7:2<o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Sefat
Emet, Sefer Devarim, Parshat Tavo, 5632<o:p></o:p></span></div>
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<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Wisdom of the Hebrew Alphabet, p.78, citing the Maharal<o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> For a
similar concept see Rabbi Menachem Mendel Schneerson, Likutei Sichot, Vol.1,
p.129<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Sefat
Emet, ibid <o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ben
Ish chai, ‘Od Yoseph Chai’, Parshat Nosso<o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">Ibid<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Adin Steinsaltz, The Thirteen Petalled Rose, Basic Books, 1980, p.133<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>Hence man’s Good Inclination is referred to
as a child, Kohelet 4:13<o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Abraham J.Twerski, Rebbes and Chassidim, p.91<o:p></o:p></span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-80526584529296087512016-11-21T15:07:00.002-08:002016-11-21T15:10:04.131-08:00The ring of truth: cohesion, recollection, resonance<div align="center" class="MsoNormal" style="margin-bottom: 0cm; text-align: center;">
<b><i><span style="font-family: "cambria"; font-size: 12pt;"> </span></i></b><b><i><span style="font-family: "cambria"; font-size: 12pt;"> </span></i></b><span style="font-size: large;"><b><span style="font-family: "cambria";">THE </span></b><b><span style="font-family: "cambria";">‘RING OF TRUTH’</span></b></span><span style="font-family: "cambria";"><span style="font-size: large;"> </span><br style="mso-special-character: line-break;" /><br style="mso-special-character: line-break;" /><i style="font-size: 12pt;"><o:p></o:p></i></span></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">“Words of truth are easily recognized”</span></i><span style="font-family: "cambria"; font-size: 13pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Babylonian Talmud Sotah 9b<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;"><br /></span></i></div>
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<span style="font-family: "cambria"; font-size: 14pt;">When deciding whether to create Adam, G-d ‘sought counsel’ from the heavenly court. The court polarised: Kindness favoured Adam’s existence; Truth opposed; Righteousness asserted, ‘Create him’, while Peace objected. To form a majority in favour of Adam’s creation, G-d excluded Truth from the debate.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[1]</span></span></span></span></a> </span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Why, asked the Kotzker Rebbe, did G-d not exclude Peace instead of Truth? He answered, since ‘words of Truth are easily recognized’, had Truth remained in the debate it would have outweighed the opposing majority!”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[2]</span></span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Indeed, why are ‘words of truth easily recognized’? What gives truth the power to outweigh a majority? </span><span style="font-family: "cambria"; font-size: 14pt;"> </span><b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></b></div>
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<b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><span style="font-size: large;">Cohesion: </span></span></b><span style="font-family: "cambria"; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 13pt;"> <i>“Truth is as light to the eyes”<o:p></o:p></i></span></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Tosefet Lamivchar 35</span></i><span style="font-family: "cambria"; font-size: 14pt;"> <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13pt;">“...when two Biblical passages contradict each other, the meaning is determined by a third verse which reconciles them”<o:p></o:p></span></i></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13pt;">Sifra, Introduction</span></i><span style="font-family: "cambria"; font-size: 14pt;"><br style="mso-special-character: line-break;" /></span><span style="font-family: "cambria"; font-size: 14pt;"><o:p></o:p></span><br />
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<span style="font-family: "cambria"; font-size: 14pt;"><span style="mso-spacerun: yes;"> </span>Truth causes disjointed or contradictory pieces of information to snap cohesively together.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[3]</span></span></span></span></a> The following analogy illustrates this idea most simply:</span><span style="font-family: "cambria"; font-size: 14pt;"> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Three people walking together in the dark bumped into an object and began arguing about its identity. One claimed it was a whip; another was certain it was a post, and the last was adamant it was a hose. Puzzled by their conflicting testimonies, they returned to the place of the mysterious object, torch in hand. They discovered the object was an elephant. Instantly, it became clear how all three varying opinions were formed: the first person bumped into the elephant’s tail, the second, into its legs, and the third, its trunk. With the complete truth, everything fitted neatly into place.</span><span style="font-family: "cambria"; font-size: 14pt;"> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;"><span style="mso-spacerun: yes;"> </span>One notable example in the Torah of truth bringing cohesion is Joseph’s interpretation of his fellow prisoners’ dreams. Noticing that Pharaoh’s chief cupbearer and baker were distressed, Joseph asked what was troubling them. They replied that they were confused by the obscure and fragmented symbolism of their dreams the previous night. After Joseph interpreted the chief cupbearer’s dream, the chief baker, “saw how <i><span style="mso-bidi-font-weight: bold;">good</span></i> he [Joseph] had interpreted.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[4]</span></span></span></span></a> What does the word ‘good’ mean in this context? The first time ‘good’ is used in the Torah is in reference to the creation of light where, “...G-d saw that the light is good.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[5]</span></span></span></span></a> What is the connection between light and good? The Maharal explains why the Hebrew word for evening is ‘erev’, and the Hebrew word for morning is ‘boker’. With sunset, the boundaries between objects become blurred, making it difficult to distinguish one object from another, or to perceive exact locations. Confusion and insecurity reign. The word <i style="mso-bidi-font-style: normal;">erev,</i> which connotes a mixing, reflects this confused state. With morning light, however, the ability to discern objects is restored. The Hebrew word <i style="mso-bidi-font-style: normal;">boker</i> aptly denotes discernment and clarity.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[6]</span></span></span></span></a> Light is therefore seen as ‘good’ because it engenders clarity and coherence. Accordingly, when the chief baker described Joseph’s interpretation as ‘good’, it was because he observed the interpretation as coalescing the chaotic dream images into a cohesive whole.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title="">[7]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" title=""></a></span></span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Incidentally, the term ‘saw’ precedes the term ‘good’ in both the Pasuk<span style="mso-spacerun: yes;"> </span>mentioned above regarding Hashem’s creation, and the chief baker’s comment on Yosef’s dream interpretation.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[8]</span></span></span></span></a> How is vision related to “good”? One of the differences between hearing and seeing is that one hears sounds in a temporal sequence, note after note or word after word, while sight allows one to perceive many details simultaneously. When observing a painting, one does not gaze at one brush stroke at a time and gradually build up an impression of the image. Rather, the instant one looks at the painting, it can be perceived in its entirety. Hence, sight provides a sense of wholeness, cohesion, and clarity; similar to our interpretation of the term <i style="mso-bidi-font-style: normal;">‘good’. </i></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">The coherence produced by the revelation of truth is suggested in the word for truth, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">א</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14pt;">,</span></b><span style="font-family: "cambria"; font-size: 14pt;"> itself</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14pt;">.</span></b><span style="font-family: "cambria"; font-size: 14pt;"> The letters of the word are as distant from each other as possible in the <span style="mso-bidi-font-style: italic;">Aleph-Bet</span>; </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">א</span></b><span style="font-family: "cambria"; font-size: 14pt;"> and </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">ת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14pt;"> </span></b><span style="font-family: "cambria"; font-size: 14pt;">are at opposite ends, while </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">מ</span></b><span style="font-family: "cambria"; font-size: 14pt;">, in the middle, is equidistant from them both. In the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14pt;">א</span></b><span style="font-family: "cambria"; font-size: 14pt;">, however, all three letters combine, depicting the mental coherence experienced by the revelation of truth, where disjointed bits of information snap neatly into place. </span><span style="font-family: "cambria"; font-size: 14pt;"> </span><i><span style="font-family: "cambria"; font-size: 3pt;"><o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 14pt;"> </span></i><b><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-style: italic; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><span style="font-size: large;">Recollection:</span><o:p></o:p></span></b></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">“...lest you forget the things which your eyes have seen...the day you stood before the Lord your God at Chorev [Sinai]”<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Deuteronomy 16:3<o:p></o:p></span></i></div>
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<span style="font-family: "cambria"; font-size: 14pt;"> </span><span style="font-family: "cambria"; font-size: 14pt;">The Talmud relates that, while in the womb, a foetus is taught the entire Torah. At birth, however, an angel slaps it above the upper lip,<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[9]</span></span></span></span></a> causing it to forget the Torah it learnt.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[10]</span></span></span></span></a> Rabbi Tzvi Elimelech of Dinov points out the paradox: if G-d causes us to forget the Torah at birth, why does He teach it to us in the first place? And if G-d instructs us to learn Torah - evident in the <i style="mso-bidi-font-style: normal;">mitzvah</i> to learn Torah - why does He cause us to forget it? </span><span style="font-family: "cambria"; font-size: 14pt;"> </span><span style="font-family: "cambria"; font-size: 14pt;">Rabbi Elimelech explains that G-d has two related considerations<span class="msoIns"><ins cite="mailto:Sam%20Laser" datetime="2010-02-18T11:18">.</ins></span> He desires that people exercise free choice in learning and practising Torah so He can reward them for their accomplishments. He thus makes people forget the Torah at birth - so they are required to seek it out themselves. However, G-d also knows that, [as fish cannot escape the water and fly], a coarse earthly human cannot properly grasp the heavenly wisdom of Torah without assistance. G-d thus imbues the foetus with Torah, making it a part of the person, which he can later relate to and access during his time on earth if he so chooses.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title="">[11]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" title=""></a></span></span></span><span style="font-family: "cambria"; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">In short: the Torah taught in the womb provides one with the ability to relate to Torah in this world. Yet, it is still up to each individual to recapture the Torah and learn it independently, bringing it out from the subconscious into everyday practice. This process implies that exposure to truth is not about discovery but recovery.<span style="mso-spacerun: yes;"> </span>In learning a truth one merely remembers what he forgot at birth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[12]</span></span></span></span></a> It is the sense of recollection that explains why truth tends to ‘ring true’. <o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">“Words that come from the heart enter the heart”</span></i><span style="font-family: "cambria"; font-size: 13pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13pt;">Moshe Ibn Ezra, Shirat Yisrael</span></i><span style="font-family: "cambria"; font-size: 13pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">“And they [Jacob’s sons] told him [Jacob], ‘Josef is still alive! He is the ruler of all Egypt.’ But his [Jacob’s] heart became numb, and he did not believe them.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[13]</span></span></span></span></a> The Midrash comments, “Such is a liar’s fate: even when telling the truth, he is not believed.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[14]</span></span></span></span></a> Jacob did not believe his sons because they had previously lied to him, stating that Joseph was dead, when in reality he was only sold into slavery.<span style="mso-spacerun: yes;"> </span>In contrast, when <i style="mso-bidi-font-style: normal;">Delilah</i> asked <i style="mso-bidi-font-style: normal;">Samson</i> to disclose the secret of his superhuman strength, he lied to her a few times before stating the truth, yet Delilah still knew when his words were genuine.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[15]</span></span></span></span></a> Explaining how she knew, the Talmud comments, “Nikarim divrei emet – Words of truth are easily recognised.”<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title="">[16]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" title=""></a></span></span><span class="msoIns"><ins cite="mailto:Sam%20Laser" datetime="2010-02-25T14:45"><o:p></o:p></ins></span></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Why was Jacob unable to discern the truth in his son’s words while Delilah recognised the truth in Samson’s? And how do we reconcile the axiom, “A liar, even when telling the truth is not believed” with, “Words of truth are easily recognised”?<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[17]</span></span></span></span></a> There are two types of falsehood; <i style="mso-bidi-font-style: normal;">Sheker</i> and <i style="mso-bidi-font-style: normal;">Badai</i>. <span class="msoIns"><ins cite="mailto:Sam%20Laser" datetime="2010-02-25T14:46"><span style="mso-spacerun: yes;"> </span></ins></span><i style="mso-bidi-font-style: normal;">Sheker</i><span style="mso-bidi-font-style: italic;"> refers to a situation where</span><i style="mso-bidi-font-style: normal;"> </i>a person<i> </i>knows he is lying, whereas <i style="mso-bidi-font-style: normal;">Badai</i> refers to a person who mistakenly thinks he is correct. Jacob’s son’s engaged in <i>Badai</i>. They convened a court of law which found Josef guilty of treason and deserving of capital punishment.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[18]</span></span></span></span></a> To avoid killing him themselves they sold Joseph into slavery, assuming G-d would complete the sentence by ensuring his death. When they informed Jacob that Josef had been killed, they really believed it and - their words emanated from their hearts. Therefore, when they later told the truth about Josef, though they appeared sincere, Jacob did not believe them, for they had already shown a predisposition for false beliefs. Samson, however, spoke <i>Sheker</i> when attempting to mislead Delilah; he knew he was lying to her. Therefore, when he finally told the truth with transparency and sincerity she recognised it. </span><span style="font-family: "cambria"; font-size: 14pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">Another incident in the Torah highlighting the resonance of truth involves Judah approaching his brother Joseph, (then the viceroy of Egypt), in an attempt to exonerate his family.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[19]</span></span></span></span></a> The usual protocol when addressing the viceroy was for a subject to speak to an interpreter, who then relayed the message to the viceroy. Judah, however, requested permission to speak to Joseph directly.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[20]</span></span></span></span></a> Why was this so important to him?</span><span style="font-family: "cambria"; font-size: 14pt;"> </span><span style="font-family: "cambria"; font-size: 14pt;">Judah understood that words issued from the heart are recognised as genuine because they resonate with the listener. He therefore sought to address Joseph directly, to impress upon him the sincerity of his words. Had he communicated through an interpreter, this resonance of truth might have been lost.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14pt; line-height: 21.466665267944336px;">[21]</span></span></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14pt;">A more contemporary incident involving Rabbi Yisrael Meyer Kagan, the Chafetz Chaim, also demonstrates how sincerity ‘rings true’ and can influence authority. In the late 1800’s, the Polish government prohibited <i style="mso-bidi-font-style: normal;">shechita</i>, the ritual slaughter of animals. This rule made it almost impossible for Jews to eat meat without risking severe punishment. On behalf of Polish Jewry, the Chafetz Chaim met with a Polish official in an attempt to have the ban retracted. He pleaded passionately in <i style="mso-bidi-font-style: normal;">Yiddish</i> about the impact of the restriction on Poland’s Jews. When he finished speaking, the interpreter began to translate the Rabbi’s Yiddish into Polish. However, the official abruptly stopped him, saying, “I have heard enough; I need no translation!” The official was so moved by the sincerity of the Chafetz Chaim’s voice, he agreed to help lift the band, despite not understanding what had been said.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[1]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Midrash Genesis Rabbah 8:5<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[2]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Oratz, Ephraim, ‘And Nothing But The Truth’ Judaica Press, New York, 1990, pp.131-132<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[3]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;">Rashi on Sotah 9b <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[4]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Genesis 40:16<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[5]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Genesis 1:4<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[6]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Nachmonides on Genesis; Lowe, Rabbi Yehuda, Gevurot Hashem <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[7]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> </span><span style="font-family: "cambria"; font-size: 12pt;">Jacob refers to Joseph’s talent when he calls him ‘Ben Poret.’ The letters of ‘Poret’ can be rearranged to spell both ‘Tofer’, meaning to stitch together, and ‘Poter’, dream interpreter, for revealing dream content depends on the ability to stitch together fragmented dream images<span style="mso-bidi-font-style: italic;">. Rabbi Schneur Zalman of Liadi, Maamarei Admur Hazaken 5565, p.196</span></span><span lang="EN-US" style="font-family: "cambria"; font-size: 12pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[8]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Similarly, when Moses is born the verse states, “They saw that he was good” (Exodus 2:2); again connecting vision with good. Rashi commenting on the word ‘good’ states that when Moses was born his home filled with light (Based on Babylonian Talmud Sotah 12a). <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[9]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> </span><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-spacerun: yes;"> </span>I.e.The infants first nasal inhalation; Maharal, Gevurot Hashem, Sec.28</span><span style="font-family: "cambria"; font-size: 12pt;"><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[10]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Tanchuma, Pikudei, Sec.3; Babylonian Talmud Niddah 30b<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[11]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Rabbi Tzvi Elimelech of Divov, Bnei Yisaschar, Maamre Chodesh Sivan, Maamre 1 Sec. 7 <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[12]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Tikkunei Zohar, Tikun 70 <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[13]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Genesis 45:26<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[14]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Midrash Genesis Rabbah 94:3 <o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[15]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Shoftim<span style="mso-spacerun: yes;"> </span>16:18<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[16]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Babylonian Talmud Sotah 9b<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[17]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> This question, and the following answer, are<span style="mso-spacerun: yes;"> </span>adapted from an essay by rabbi Yochanan Zweig, ‘Liar, Liar’, posted on Torah.org<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[18]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Seforno 37:25<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[19]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Genesis 44:18<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[20]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Ibid.<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt;"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12pt; line-height: 18.399999618530273px;">[21]</span></span></span></span></span></a><span style="font-family: "cambria"; font-size: 12pt;"> Rabbi Levi Yitzchak of Berditchev, Kedushat Levi, Parshat VaYigash</span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-75845580813299620752016-11-17T17:37:00.001-08:002016-11-21T03:21:28.483-08:00Definition iv: Accuracy<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 42.0pt; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 12.0pt;">ACCURACY</span></b><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;"><span style="mso-spacerun: yes;"> </span>“Truth is the dot in the centre of a
circle”</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"><o:p></o:p></span></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;"><span style="mso-spacerun: yes;"> </span>Abraham Ibn Ezra</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"> <o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNMHpXPRb3iseyBC8gVSvM-4xzbe1jODltWdRw85cmNbJDgxbnvPRZ71yJ4Ush9-3kGxtLWg_bwTenne9JQaIarBU7MhIq7qheClvFJryHkizr5ktSO_1ViSvbscBCTRzrZO8DZZ99eGY/s1600/emet-truth.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgNMHpXPRb3iseyBC8gVSvM-4xzbe1jODltWdRw85cmNbJDgxbnvPRZ71yJ4Ush9-3kGxtLWg_bwTenne9JQaIarBU7MhIq7qheClvFJryHkizr5ktSO_1ViSvbscBCTRzrZO8DZZ99eGY/s1600/emet-truth.gif" /></a><span style="font-family: "cambria"; font-size: 14.0pt;">In Sefer HaIkarim, Rabbi Albo defines truth as the alignment between
three factors: the external world, the perception of the world, and the
communication of one’s perception. Accordingly, if one perceives an object
accurately but fails to communicate it with precision, or accurately
communicates it but errs in his initial perception, he deviates from <i style="mso-bidi-font-style: normal;">Emet</i>. Only one who correctly perceives
an object and relays it faithfully is conveying <i style="mso-bidi-font-style: normal;">Emet. </i>This chapter explores two dimensions of accurate perception
- breadth and depth - and discuses the importance of accurate
communication.<span class="MsoFootnoteReference"> <span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title="">[1]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" title=""><!--[endif]--></a></span></span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
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<b style="mso-bidi-font-weight: normal;"><i><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;">Breadth perception:</span></i></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"> <o:p></o:p></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><i><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><br /></span></i></b></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"> Imbalanced or prejudiced perception blinds the mind’s eye to the complete
truth, detaching a person from reality. For instance, a</span><span style="font-family: "cambria"; font-size: 14.0pt;">n inclination toward kindness brings one
to stress the positive features of an object while ignoring the negative. Conversely,
a proclivity to criticise causes one to caricature negative aspects while overlooking
or downplaying the positive. Only through centeredness and neutrality can one open
himself to both the positive and negative elements of an object and thereby perceive
it accurately.</span><span style="font-family: "cambria"; font-size: 14.0pt;"> </span><span style="font-family: "cambria"; font-size: 14.0pt;">Rabbi Yosef Yitzchak Schneerson
articulates this definition of truth in context of self-appraisal:</span></div>
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</span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
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<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;">“Truth is the middle path. An inclination to the left
[to be] overly stringent with one’s self and to find faults or sins not in
accord with the truth, or an inclination to the right, [to be] overly
indulgent, covering one’s faults or being lenient in demands of divine service
out of self love – both these ways are false.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 13.0pt; line-height: 115%;">[2]</span></b></span><!--[endif]--></span></span></a>
<o:p></o:p></span></i></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">This notion chimes with a teaching from the <i style="mso-bidi-font-style: normal;">Sefat Emet</i>. When Moses discovered that a fellow Jew had informed on
him to Pharaoh, he exclaimed, “In truth, the matter has been discovered.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a>
Rashi comments how at this point God showed Moses why the Jews deserve to
suffer at the hands of the Egyptians. On this comment, the <i style="mso-bidi-font-style: normal;">Sefat Emet</i> asked, ‘Why would the agent handpicked by God to redeem
the Jews from Egypt be made to see the Jews in such a negative light?’ He
answered that it was specifically because Moses was sent to help the Jews that he
needed to be aware of their negative traits so he may know what challenges the
people pose and how to assist them to better themselves.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">In Kabbalah, the quality of kindness is associated with the right, and sternness,
with the left. Since first letters of the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, truth,<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
</span><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span><span style="font-family: "cambria"; font-size: 14.0pt;">, is the rightmost letter of the
Aleph-Bet and the last letter of </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> is the leftmost letter in the
Aleph-Bet, they signify kindness and sternness respectively. Meanwhile, the
middle letter of </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">מ</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, is the centre most letter of the
Aleph-Bet. It therefore suggests the ability to remain centred and impartial, and
to access both opposing qualities of kindness and sternness to view reality
accurately.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title="">[6]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" title=""><!--[endif]--></a></span></span> </span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">In addition the fact that the letters of <i style="mso-bidi-font-style: normal;">Emet</i> are equally distributed across the Aleph-Bet serves to signify
a balanced and comprehensive perspective. In contrast, the letters of the word <i style="mso-bidi-font-style: normal;">sheker, falsehood,</i> are bunched together right next to one another toward the far left of the Aleph-Bet, signalling a lopsided and partial
perspective.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The fact that the first and last letters of the word Emet form the outer
limits of the Aleph-Bet implies another lesson concerning accuracy of
perception. Although an accurate perspective is one that does not overstep the
boundaries of reality – as opposed to exaggeration, distortion, or pure fabrication
- accuracy does require one to extend their perception to the outermost limits
of an issue and to view it fully - as opposed to being selective, understating,
or sugar coating. Discernment of truth thus requires going to the outer boundaries
of an issue, to perceive it fully, but not to cross the boundary through any
additions.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-font-style: italic; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><br /></span></b></div>
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<b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-font-style: italic; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;">Depth perception:</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"> <o:p></o:p></span></b></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">“Do not look at the
barrel, but at what is in it; there is a new barrel filled with old wine, and
an old barrel that does not even contain new wine.” <o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">Pirkei Avot 4:27<o:p></o:p></span></i></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Everything in
existence consists of an inner and outer dimension; fruit and peel. An
individual capable of penetrating to the inner dimension beholds the truth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a>
At a banal level, this can be applied to the appraisal of products for sale
where one tries to distinguish between the true value of a product from the
hype, colourful marketing strategies and brand names embellishing it. <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">A more poignant example of depth perception is how one relates a person.
Composite of a body exterior and soul interior, his essence is his soul. True
perception of a person thus involves viewing him predominantly as a soul,
albeit one that expresses itself in the material world through a body.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a>
The famous 20<sup>th</sup> Century psychiatrist and philosopher, Victor Frankel,
articulated the dramatic implications of how one views a fellow human being.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a>
By stressing the value of the body, a person’s worth becomes commensurate with
his ability to contribute to society, especially economically. Consequently, the
elderly, disabled, and mentally ill are deemed less valuable and inferior to
the healthy and capable. However, by emphasizing the soul, the divine element within
a person, every individual, regardless of his instrumental value, is
intrinsically priceless; possessing dignity by virtue of his core existence.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The Zohar distinguishes three layers of
the Torah: garment, body, and soul.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></a>
The <i>‘garment’</i> refers to the narrative, the stories about Adam and Eve
eating from the forbidden tree, Noah and the flood, Abraham’s communion with God,
and the journeys of the Jews the wilderness. Garments are the most external and
visible part of a person and Torah narrative is the most accessible layer of
the Torah. The <i>‘body’</i> refers to the <i style="mso-bidi-font-style: normal;">mitzvot</i>
of the Torah. The mitzvot consist of 248 positive precepts, corresponding to
the 248 limbs of the human body, and 365 prohibitions, corresponding to 365
primary sinews.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a> When a Jew fulfils a
mitzvah, he sanctifies the corresponding limb utilized to perform that mitzvah.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a>
The mitzvot are thus seen as a metaphysical body, or more specifically, the Divine
limbs.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a>
The <i>‘soul’</i> refers to Kabbalah, the mystical secrets. Unlike the garments
and the body which are apparent to the naked eye, the soul is invisible, glimpsed
only through the body which it animates. Similarly, while Torah narrative and
law are apparent, the mystical dimension is concealed. Thus, though every
episode and law signify sublime truths about existence, they remain imperceptible
to the uninitiated eye. Most relevantly, the Zohar refers to the <i style="mso-bidi-font-style: normal;">soul</i> of the Torah, the deepest layer, as
the ‘<i style="mso-bidi-font-style: normal;">True</i> Torah.’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Ultimately, the entire natural world is a mask veiling the Divine
creative energy which brings it into being.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a>
A <i style="mso-bidi-font-style: normal;">Midrash</i> relates this theme to the
nature of <i style="mso-bidi-font-style: normal;">Shabbat </i>observance: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">‘To what can [the function of Shabbat] be compared?
A king had an elegant ring made for him but he found it to be lacking something.
It was his insignia. Similarly, [after God created the world He noticed] it was
lacking something: Shabbat‘.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[19]</span></b></span><!--[endif]--></span></span></a><o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The ring alludes to the natural world, which in Hebrew, <i style="mso-bidi-font-style: normal;">Teva</i>, is cognate with the word <i style="mso-bidi-font-style: normal;">Taba’at</i>, a ring.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a>
The basic semantic parallel is that nature functions in repetitive ring-like cycles
of which the orbiting planets, the water cycle, reproduction, the seasonal
cycle, and the rhythmic circulation of blood, are examples. Furthermore, like a
ring, nature appears to have no beginning or end, giving the impression that it
always existed. Finally, because the natural world was created in six days, it
is associated with that number, and according to the idea that numbers parallel
geometric shapes, six corresponds to a circle,<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></a>
a two-dimensional ring:<o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">1 = point</span></i><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">
</span><i style="mso-bidi-font-style: normal;">• <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>4 = square</i> <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;"> </span>•<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">
</span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;"> </span>•<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">2 = line</span></i><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;">
</span>•<span style="mso-spacerun: yes;"> </span>•</span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><i style="mso-bidi-font-style: normal;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>6 = circle</i><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">3= triangle </span></i><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>• <span style="mso-spacerun: yes;"> </span></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;">
</span>•<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>•</span><span style="font-family: "cambria"; font-size: 14pt;"> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>• <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">After the six days of creation, nature concealed the Creator; the ‘ring’
was missing the ‘king’s’ signature. Therefore, at the conclusion of creation, God
bestowed the world with <i style="mso-bidi-font-style: normal;">Shabbat, </i>a
day of rest<i style="mso-bidi-font-style: normal;">.</i> But the question remains,
how does <i style="mso-bidi-font-style: normal;">Shabbat</i> reveal that God is Creator
of the world? During the six working days, Jews invest themselves in the
material world, are somewhat entangled in it and feel estranged from God. On <i style="mso-bidi-font-style: normal;">Shabbat</i>, however, they withdraw from
work and focus on Torah study and prayer which allows them to tap the light of
God and re-awakens them to God’s presence.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a>
Note that the <i style="mso-bidi-font-style: normal;">Mispar Katan</i> of the
word s<i style="mso-bidi-font-style: normal;">heke</i>r, falsehood, is 6, the
number related to nature; while the M<i style="mso-bidi-font-style: normal;">ispar
Katan</i> of <i style="mso-bidi-font-style: normal;">Shabbat</i> is 9, the same
as <i style="mso-bidi-font-style: normal;">Emet,</i> truth. <i style="mso-bidi-font-style: normal;">Shabbat</i>, which allows one to gaze beyond the natural world, is
associated with truth. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The alliance between truth and depth perception is expressed by the
passage, <i>"Rosh devarcha emet”-“</i><span style="mso-bidi-font-style: italic;">T</span>he beginning of Your utterance is <i>truth</i>."<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></a>
What is meant by the ‘beginning of an utterance’? There are two basic elements to
speech: the non-verbal thought that one wishes to communicate, and the
translation of that thought into language through which it is communicated. The
above passage refers to the non-verbal thought which precedes speech and
inspires it; the core of a speaker’s communication.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn24" name="_ftnref24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></span></a>
Interestingly, listeners commonly fixate on particular peripheral phrases or
points made by the speaker and lose sight of the main idea being shared, the
‘truth’ of the speech. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">This is a profound metaphor for
our experience of our world, created by Divine ‘speech’ – something made explicit
in the biblical account of Creation where the expression “And God <i>said” </i><span style="mso-bidi-font-style: italic;">precedes almost every creative act.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn25" name="_ftnref25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></span></a></span> As human speech
consists of non-verbal and verbal elements, Divine speech metaphorically constitutes
these as well. The ‘beginning’ of Divine speech refers to God’s ultimate purpose
for Creation: the fulfilment of the Torah. The combinations of letters and
words of God’s speech, however, create the diversity of objects and events in the
world, each a specific combination of letters.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn26" name="_ftnref26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></span></a>
One focused on the ‘beginning of the speech’, the Divine intention underlying creation,
connects to the Truth of creation. But one allured by specific objects or
experiences – cars, houses, honour, lust, etc - loses sight of Truth and is
alienated from it.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn27" name="_ftnref27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">This ability to distinguish inner and outer dimensions of objects or
events is also indicated by the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> which divides into two parts: the
letter </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> and the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">, </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">meaning death.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn28" name="_ftnref28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></span></a>
<span style="mso-spacerun: yes;"> </span>The </span><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span><span style="font-family: "cambria"; font-size: 14.0pt;"> comprises three smaller
letters: </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">י</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> (Yud) at its upper right, another </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">י</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> at its bottom left, and a tilted </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ו</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> (Vav) linking the <i style="mso-bidi-font-style: normal;">Yuds</i> together.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn29" name="_ftnref29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></span></a>
Since </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">י</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> is numerical value 10 and </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ו</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">is 6, the three letters comprising the </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">add up to 26, the numerical value of the ineffable Name which the <i style="mso-bidi-font-style: normal;">Zohar</i> refers to as the <i style="mso-bidi-font-style: normal;">Soul</i> of existence.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn30" name="_ftnref30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[30]</span></span><!--[endif]--></span></span></a>
The </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">thus<b style="mso-bidi-font-weight: normal;"> </b>alludes to the Divine soul,
or core, of an entity. The word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">, </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">however, alludes to an entity’s exterior
shell or body which loses its meaning or existence if its soul is removed. When
</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">is combined with </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> it spells </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> truth; if removed, however, only </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">מת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">, </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">death, remains.</span><span style="font-family: "cambria"; font-size: 14.0pt;"> <br style="mso-special-character: line-break;" />
<!--[if !supportLineBreakNewLine]--><br style="mso-special-character: line-break;" />
<!--[endif]--></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-font-style: italic; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;"><o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-font-style: italic; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-theme-font: major-latin;">Accurate communication:</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">‘If you add to
truth, you subtract from it’<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Babylonian Talmud Sanhedrin
29a<o:p></o:p></span></i></div>
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<br /></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">‘Half the truth is
a whole lie’<o:p></o:p></span></i></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Yiddish Proverb<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Accuracy of communication is exemplified in the Torah by Abraham and
Jacob who independently -and ironically- emphasized its importance while engaging
in deception<i>. </i>As Abraham entered the land of the Philistines, he introduced
his wife Sarah as his sister to avoid personal danger. Avimelech, the
Philistine king, was attracted to her and brought her to his palace.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn31" name="_ftnref31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[31]</span></span><!--[endif]--></span></span></a>
God, however, appeared to Avimelech commanding him to return Sarah to her
husband. After obeying God, Avimelech rebuked Abraham for deceiving him.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn32" name="_ftnref32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[32]</span></span><!--[endif]--></span></span></a>
Abraham responded that in actuality Sarah is his sister. This is because Abraham’s
father was Sarah’s grandfather (Abraham married his niece) and to an <i style="mso-bidi-font-style: normal;">extent</i>, Torah reckons grandchildren as a
grandparent’s children.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn33" name="_ftnref33" style="mso-footnote-id: ftn33;" title="">[33]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn33" name="_ftnref33" title=""><!--[endif]--></a></span></span>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Jacob employed a similar type of fib. His mother, Rebecca, instructed
him to deceive his father, Isaac, into bestowing him with the ‘firstborn blessings’
intended for Esau, Jacob’s brother. To accomplish this, Jacob needed to pretend
he was Esau. Upon standing before his blind father, Isaac asked him, "Are
you my first born Esau?" To which Jacob replied, "I am Esau your
first born."<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn34" name="_ftnref34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[34]</span></span><!--[endif]--></span></span></a>
Our sages clarify that Jacob intended two distinct statements with his reply;
the first being, “I am” [I am who I am], and the second, “Esau your first
born" [Esau is your first born].<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn35" name="_ftnref35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[35]</span></span><!--[endif]--></span></span></a>
Jacob’s statement was thus true, albeit highly ambiguous. It was Isaac’s
interpretation of it that was false. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">In both instances, our patriarchs found themselves in circumstances that
permit lying: Abraham was protecting his own life, concerned that the Philistines
would kill him to deliver his wife to their king,<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn36" name="_ftnref36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[36]</span></span><!--[endif]--></span></span></a>
and Jacob was instructed by his prophetess mother to act deceitfully.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn37" name="_ftnref37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[37]</span></span><!--[endif]--></span></span></a>
Nevertheless, both patriarchs were careful to make only equivocal statements
likely to be misinterpreted by the listeners rather than speaking blatant
falsehood. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Of course in ordinarily
circumstances accuracy of speech alone is inadequate, one must be clear as to what
one <i style="mso-bidi-font-style: normal;">intends</i> to convey through the speech
as well. The Talmud tells the case of a lender who brought a borrower before a <i style="mso-bidi-font-style: normal;">Bet Din -</i> a Jewish court - and demanded the
immediate repayment of his loan. The borrower, however, claimed he had already
returned the sum. <br />
The court thus obliged him to make an oath. Having hid the owed amount of money
inside the hollow of his cane, the borrower asked the lender to hold it for him
while he held the Torah scroll to make the oath. Holy scroll in hand, he proceeded
to swear that he already placed the money into the lender’s hand. The lender, enraged
by the audacity, snapped the borrower’s cane causing the coin to spill onto the
floor. It emerged that the borrower was technically correct: he had indeed
placed the money owed into the lender’s hand!<br />
The borrower was clearly a scoundrel, but did he lie under oath?<br />
The Talmud concludes that he did. For not only must the literal meaning of one’s
words be true, but also the meaning one <i style="mso-bidi-font-style: normal;">intends</i>
them to convey.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn38" name="_ftnref38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[38]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The Maharal of Prague explains how careful one must be when describing a
situation. Even the slightest deviation from truth, he explains, is already classified
as falsehood. This notion is intimated by the word Emet. The first letter of <i style="mso-bidi-font-style: normal;">Emet</i>, the Aleph, has a numerical value
of one, denoting the smallest amount. If the Aleph is removed from the word
Emet, the remaining letters spell <i style="mso-bidi-font-style: normal;">met</i>
- death. Death and falsehood are one and the same, for death involves existence
deteriorating into non-existence, just as falsehood transforms existence into
non-existence.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn39" name="_ftnref39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[39]</span></span><!--[endif]--></span></span></a> The message is therefore
clear: if even an iota of the truth is missing, it is no longer truth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn40" name="_ftnref40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[40]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">The Maharal further explains the <i style="mso-bidi-font-style: normal;">Gemara</i>
which associates truth with the letter <i style="mso-bidi-font-style: normal;">Tav</i>
and falsehood with the letter <i style="mso-bidi-font-style: normal;">Shin</i>;
Tav being the final letter of <i style="mso-bidi-font-style: normal;">Emet</i>
while Shin, the first letter of <i style="mso-bidi-font-style: normal;">Sheker</i>.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn41" name="_ftnref41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[41]</span></span><!--[endif]--></span></span></a>
Why, he asks, is the <i style="mso-bidi-font-style: normal;">Gemara</i>
inconsistent in the letters it uses to represent the concepts, using the first
letter of one word and the last of the other? <i style="mso-bidi-font-style: normal;">Emet</i>, he clarifies, is represented by <i style="mso-bidi-font-style: normal;">Tav</i> because truth is the ‘Divine seal’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn42" name="_ftnref42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[42]</span></span><!--[endif]--></span></span></a>and
a seal is impressed at the completion of a document, as the <i style="mso-bidi-font-style: normal;">Tav</i> completes the <i style="mso-bidi-font-style: normal;">Aleph-Bet</i>. Moreover, the name and shape of the <i style="mso-bidi-font-style: normal;">Tav</i> both signify a seal.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn43" name="_ftnref43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[43]</span></span><!--[endif]--></span></span></a>
However, the first letter of <i style="mso-bidi-font-style: normal;">Sheker</i>, a
<i style="mso-bidi-font-style: normal;">Shin</i>, aptly represents falsehood
because in the <i style="mso-bidi-font-style: normal;">Aleph-Bet</i> it directly
neighbours the <i style="mso-bidi-font-style: normal;">Tav</i>. This indicates that
even the slightest deviation from truth – a movement from the Tav to the letter
directly next to it, the <i style="mso-bidi-font-style: normal;">Shin</i> -
brings one into falsehood.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn44" name="_ftnref44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[44]</span></span><!--[endif]--></span></span></a> </span><span style="font-family: "cambria"; font-size: 13.5pt;"> </span><span style="font-family: "cambria"; font-size: 12.0pt;"><br />
</span><b><i><span style="font-family: "cambria"; font-size: 36.0pt;"><span style="mso-spacerun: yes;">
</span><o:p></o:p></span></i></b></div>
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<br /></div>
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<br /></div>
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mso-tstyle-colband-size:0;
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mso-themecolor:text1;
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mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
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mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
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{mso-style-name:"Light Shading";
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mso-style-unhide:no;
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mso-tstyle-border-top-themecolor:text1;
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mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
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mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
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{mso-style-name:"Light Shading";
mso-table-condition:first-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
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{mso-style-name:"Light Shading";
mso-table-condition:last-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
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{mso-style-name:"Light Shading";
mso-table-condition:odd-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:silver;
mso-tstyle-shading-themecolor:text1;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
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{mso-style-name:"Light Shading";
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mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:silver;
mso-tstyle-shading-themecolor:text1;
mso-tstyle-shading-themetint:63;
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mso-tstyle-border-right:cell-none;
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mso-tstyle-border-insidev:cell-none;}
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mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
color:#365F91;
mso-themecolor:accent1;
mso-themeshade:191;}
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mso-style-priority:60;
mso-style-unhide:no;
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mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent1LastRow
{mso-style-name:"Light Shading - Accent 1";
mso-table-condition:last-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #4F81BD;
mso-tstyle-border-top-themecolor:accent1;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #4F81BD;
mso-tstyle-border-bottom-themecolor:accent1;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent1FirstCol
{mso-style-name:"Light Shading - Accent 1";
mso-table-condition:first-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent1LastCol
{mso-style-name:"Light Shading - Accent 1";
mso-table-condition:last-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent1OddColumn
{mso-style-name:"Light Shading - Accent 1";
mso-table-condition:odd-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#D3DFEE;
mso-tstyle-shading-themecolor:accent1;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent1OddRow
{mso-style-name:"Light Shading - Accent 1";
mso-table-condition:odd-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#D3DFEE;
mso-tstyle-shading-themecolor:accent1;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1
{mso-style-name:"Medium List 2 - Accent 1";
mso-tstyle-rowband-size:1;
mso-tstyle-colband-size:1;
mso-style-priority:66;
mso-style-unhide:no;
border:solid #4F81BD 1.0pt;
mso-border-themecolor:accent1;
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin:0cm;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:Cambria;
mso-ascii-font-family:Cambria;
mso-ascii-theme-font:major-latin;
mso-fareast-font-family:"MS ゴシック";
mso-fareast-theme-font:major-fareast;
mso-hansi-font-family:Cambria;
mso-hansi-theme-font:major-latin;
mso-bidi-font-family:"Times New Roman";
mso-bidi-theme-font:major-bidi;
color:black;
mso-themecolor:text1;
mso-ansi-language:EN-US;
mso-bidi-language:EN-US;}
table.MsoTableMediumList2Accent1FirstRow
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:first-row;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:white;
mso-tstyle-shading-themecolor:background1;
mso-tstyle-border-top:cell-none;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:3.0pt solid #4F81BD;
mso-tstyle-border-bottom-themecolor:accent1;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
font-size:12.0pt;
mso-ansi-font-size:12.0pt;
mso-bidi-font-size:12.0pt;}
table.MsoTableMediumList2Accent1LastRow
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:last-row;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:white;
mso-tstyle-shading-themecolor:background1;
mso-tstyle-border-top:1.0pt solid #4F81BD;
mso-tstyle-border-top-themecolor:accent1;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1FirstCol
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:first-column;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:white;
mso-tstyle-shading-themecolor:background1;
mso-tstyle-border-top:cell-none;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:cell-none;
mso-tstyle-border-right:1.0pt solid #4F81BD;
mso-tstyle-border-right-themecolor:accent1;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1LastCol
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:last-column;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:white;
mso-tstyle-shading-themecolor:background1;
mso-tstyle-border-top:cell-none;
mso-tstyle-border-left:1.0pt solid #4F81BD;
mso-tstyle-border-left-themecolor:accent1;
mso-tstyle-border-bottom:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1OddColumn
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:odd-column;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:#D3DFEE;
mso-tstyle-shading-themecolor:accent1;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1OddRow
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:odd-row;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:#D3DFEE;
mso-tstyle-shading-themecolor:accent1;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-top:cell-none;
mso-tstyle-border-bottom:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableMediumList2Accent1NWCell
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:nw-cell;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-shading:white;
mso-tstyle-shading-themecolor:background1;}
table.MsoTableMediumList2Accent1SWCell
{mso-style-name:"Medium List 2 - Accent 1";
mso-table-condition:sw-cell;
mso-style-priority:66;
mso-style-unhide:no;
mso-tstyle-border-top:cell-none;}
table.MsoTableLightShadingAccent2
{mso-style-name:"Light Shading - Accent 2";
mso-tstyle-rowband-size:1;
mso-tstyle-colband-size:1;
mso-style-priority:60;
mso-style-unhide:no;
border-top:solid #C0504D 1.0pt;
mso-border-top-themecolor:accent2;
border-left:none;
border-bottom:solid #C0504D 1.0pt;
mso-border-bottom-themecolor:accent2;
border-right:none;
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin:0cm;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:Calibri;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
color:#943634;
mso-themecolor:accent2;
mso-themeshade:191;}
table.MsoTableLightShadingAccent2FirstRow
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:first-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #C0504D;
mso-tstyle-border-top-themecolor:accent2;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #C0504D;
mso-tstyle-border-bottom-themecolor:accent2;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent2LastRow
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:last-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #C0504D;
mso-tstyle-border-top-themecolor:accent2;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #C0504D;
mso-tstyle-border-bottom-themecolor:accent2;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent2FirstCol
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:first-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent2LastCol
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:last-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent2OddColumn
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:odd-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#EFD3D2;
mso-tstyle-shading-themecolor:accent2;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent2OddRow
{mso-style-name:"Light Shading - Accent 2";
mso-table-condition:odd-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#EFD3D2;
mso-tstyle-shading-themecolor:accent2;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent3
{mso-style-name:"Light Shading - Accent 3";
mso-tstyle-rowband-size:1;
mso-tstyle-colband-size:1;
mso-style-priority:60;
mso-style-unhide:no;
border-top:solid #9BBB59 1.0pt;
mso-border-top-themecolor:accent3;
border-left:none;
border-bottom:solid #9BBB59 1.0pt;
mso-border-bottom-themecolor:accent3;
border-right:none;
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin:0cm;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:Calibri;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
color:#76923C;
mso-themecolor:accent3;
mso-themeshade:191;}
table.MsoTableLightShadingAccent3FirstRow
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:first-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #9BBB59;
mso-tstyle-border-top-themecolor:accent3;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #9BBB59;
mso-tstyle-border-bottom-themecolor:accent3;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent3LastRow
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:last-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #9BBB59;
mso-tstyle-border-top-themecolor:accent3;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #9BBB59;
mso-tstyle-border-bottom-themecolor:accent3;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent3FirstCol
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:first-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent3LastCol
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:last-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent3OddColumn
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:odd-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#E6EED5;
mso-tstyle-shading-themecolor:accent3;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent3OddRow
{mso-style-name:"Light Shading - Accent 3";
mso-table-condition:odd-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#E6EED5;
mso-tstyle-shading-themecolor:accent3;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent4
{mso-style-name:"Light Shading - Accent 4";
mso-tstyle-rowband-size:1;
mso-tstyle-colband-size:1;
mso-style-priority:60;
mso-style-unhide:no;
border-top:solid #8064A2 1.0pt;
mso-border-top-themecolor:accent4;
border-left:none;
border-bottom:solid #8064A2 1.0pt;
mso-border-bottom-themecolor:accent4;
border-right:none;
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin:0cm;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:Calibri;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
color:#5F497A;
mso-themecolor:accent4;
mso-themeshade:191;}
table.MsoTableLightShadingAccent4FirstRow
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:first-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #8064A2;
mso-tstyle-border-top-themecolor:accent4;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #8064A2;
mso-tstyle-border-bottom-themecolor:accent4;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent4LastRow
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:last-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #8064A2;
mso-tstyle-border-top-themecolor:accent4;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #8064A2;
mso-tstyle-border-bottom-themecolor:accent4;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent4FirstCol
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:first-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent4LastCol
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:last-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent4OddColumn
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:odd-column;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#DFD8E8;
mso-tstyle-shading-themecolor:accent4;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent4OddRow
{mso-style-name:"Light Shading - Accent 4";
mso-table-condition:odd-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-shading:#DFD8E8;
mso-tstyle-shading-themecolor:accent4;
mso-tstyle-shading-themetint:63;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;}
table.MsoTableLightShadingAccent5
{mso-style-name:"Light Shading - Accent 5";
mso-tstyle-rowband-size:1;
mso-tstyle-colband-size:1;
mso-style-priority:60;
mso-style-unhide:no;
border-top:solid #4BACC6 1.0pt;
mso-border-top-themecolor:accent5;
border-left:none;
border-bottom:solid #4BACC6 1.0pt;
mso-border-bottom-themecolor:accent5;
border-right:none;
mso-padding-alt:0cm 5.4pt 0cm 5.4pt;
mso-para-margin:0cm;
mso-para-margin-bottom:.0001pt;
mso-pagination:widow-orphan;
font-size:11.0pt;
font-family:Calibri;
mso-ascii-font-family:Calibri;
mso-ascii-theme-font:minor-latin;
mso-hansi-font-family:Calibri;
mso-hansi-theme-font:minor-latin;
color:#31849B;
mso-themecolor:accent5;
mso-themeshade:191;}
table.MsoTableLightShadingAccent5FirstRow
{mso-style-name:"Light Shading - Accent 5";
mso-table-condition:first-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #4BACC6;
mso-tstyle-border-top-themecolor:accent5;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #4BACC6;
mso-tstyle-border-bottom-themecolor:accent5;
mso-tstyle-border-right:cell-none;
mso-tstyle-border-insideh:cell-none;
mso-tstyle-border-insidev:cell-none;
mso-para-margin-top:0cm;
mso-para-margin-bottom:0cm;
mso-para-margin-bottom:.0001pt;
line-height:normal;
mso-ansi-font-weight:bold;
mso-bidi-font-weight:bold;}
table.MsoTableLightShadingAccent5LastRow
{mso-style-name:"Light Shading - Accent 5";
mso-table-condition:last-row;
mso-style-priority:60;
mso-style-unhide:no;
mso-tstyle-border-top:1.0pt solid #4BACC6;
mso-tstyle-border-top-themecolor:accent5;
mso-tstyle-border-left:cell-none;
mso-tstyle-border-bottom:1.0pt solid #4BACC6;
mso-tstyle-border-bottom-themecolor:accent5;
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<div style="mso-element: footnote-list;">
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<hr align="left" size="1" width="33%" />
<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Albo,
Rabbi Joseph, Sefer HaIkarim, Maamre 2, Perek 27<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, Y.Y., HaYom Yom, Kehot Publication Society, Sec. 27 Adar I<o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Exodus 2:14<o:p></o:p></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Oratz, Ephraim, ‘And Nothing But The Truth’ Judaica Press, New York, 1990,
p.105<o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Schneur Zalman of Liadi, Maamare Admeu HaZaken 5565, Kehot Publication Society,
p.370<o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Yehuda, Derech Chaim 5:7<o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Borenstein, Samuel, Shem MiShmuel, Bereshit I, pp.260 - 261<o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Schneur Zalman of Liadi, Tanya, Likute Amarim, Ch.32<o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Frankel, Victor, Ten Thesis concerning a Human, translated by Rabbi Dr S.D.
Cowen, Monash University, Melbourne,<span style="mso-spacerun: yes;"> </span>pp.
<o:p></o:p></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Zohar </span>III:152a<o:p></o:p></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Zohar </span>I 170b, see also <span style="mso-bidi-font-style: italic;">Sha’arei Kedusha</span>, Part One, Gate One.<o:p></o:p></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> <span style="mso-bidi-font-style: italic;">Tikunei Zohar</span>, Tikun 30 <o:p></o:p></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Zohar
III:152a<o:p></o:p></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Tanya, Shaar HaYichud, Ch.4<o:p></o:p></span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Genesis Rabbah 10:9<o:p></o:p></span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, M.M, Likutei Sichot, Vol.15, p.335<span style="mso-spacerun: yes;">
</span><o:p></o:p></span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ganz,
Rabbi Dovid, Tzemach Dovid, Gross Bros. Co., pp.4-5<o:p></o:p></span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn23" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Psalms 119:160<o:p></o:p></span></div>
</div>
<div id="ftn24" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref24" name="_ftn24" style="mso-footnote-id: ftn24;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[24]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Tzvi Elimelech of Dinov, Bnei Yissaschar, Maamare Chodesh Tishrei, Maamre 1,
Sec.10<o:p></o:p></span></div>
</div>
<div id="ftn25" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref25" name="_ftn25" style="mso-footnote-id: ftn25;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[25]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> For
instance, “And G-d said, </span><span style="font-family: "cambria"; font-size: 12.0pt;">‘Let there be light’; and there was light...</span><span class="coversetext3"><span style="font-family: "cambria"; font-size: 12.0pt;">And God said, "Let the water that is beneath the
heavens gather into one place...” (Genesis 1:3 and 1:9)</span></span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn26" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref26" name="_ftn26" style="mso-footnote-id: ftn26;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[26]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Tanya, Gate of Unity and faith, Ch.1<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn27" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref27" name="_ftn27" style="mso-footnote-id: ftn27;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[27]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, M.M, In the Paths of Our Fathers, Ch.5 :1<o:p></o:p></span></div>
</div>
<div id="ftn28" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref28" name="_ftn28" style="mso-footnote-id: ftn28;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[28]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, M.M, Likutei Sichot, Vol.2, p.616;<span style="mso-spacerun: yes;">
</span>Munk, Eliyahu, The Wisdom in the Hebrew Alphabet, Mesorah Publications,
2001, p.44<o:p></o:p></span></div>
</div>
<div id="ftn29" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref29" name="_ftn29" style="mso-footnote-id: ftn29;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[29]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Tikunei Zohar, Tikun 40<o:p></o:p></span></div>
</div>
<div id="ftn30" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref30" name="_ftn30" style="mso-footnote-id: ftn30;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[30]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Tikuei Zohar Introduction II; Sefer Hamaamarim, Basi L’Gani, Vol.1 p.145<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn31" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref31" name="_ftn31" style="mso-footnote-id: ftn31;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[31]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 20:1-12<o:p></o:p></span></div>
</div>
<div id="ftn32" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref32" name="_ftn32" style="mso-footnote-id: ftn32;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[32]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.
20:12<o:p></o:p></span></div>
</div>
<div id="ftn33" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref33" name="_ftn33" style="mso-footnote-id: ftn33;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[33]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Genesis 20:12 citing Pirkei DeRabbi Eliezer, Ch.36 <o:p></o:p></span></div>
</div>
<div id="ftn34" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref34" name="_ftn34" style="mso-footnote-id: ftn34;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[34]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 26:5-27<o:p></o:p></span></div>
</div>
<div id="ftn35" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref35" name="_ftn35" style="mso-footnote-id: ftn35;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[35]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Ibid citing Midrash Tanchuma<o:p></o:p></span></div>
</div>
<div id="ftn36" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref36" name="_ftn36" style="mso-footnote-id: ftn36;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[36]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 20:11 <o:p></o:p></span></div>
</div>
<div id="ftn37" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref37" name="_ftn37" style="mso-footnote-id: ftn37;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[37]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 27:5-16<o:p></o:p></span></div>
</div>
<div id="ftn38" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref38" name="_ftn38" style="mso-footnote-id: ftn38;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[38]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Babylonian
Talmud, Nedarim 25a<o:p></o:p></span></div>
</div>
<div id="ftn39" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref39" name="_ftn39" style="mso-footnote-id: ftn39;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[39]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Rabbi Yehudah, Netivot Olam, Netiv Ha’Emet, Sec. 1<o:p></o:p></span></div>
</div>
<div id="ftn40" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref40" name="_ftn40" style="mso-footnote-id: ftn40;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[40]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn41" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref41" name="_ftn41" style="mso-footnote-id: ftn41;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[41]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Shabbat 104a<o:p></o:p></span></div>
</div>
<div id="ftn42" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref42" name="_ftn42" style="mso-footnote-id: ftn42;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[42]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">Lowe,
Rabbi Yehudah, Netivot Olam, Netiv HaEmet, Sec.1<o:p></o:p></span></div>
</div>
<div id="ftn43" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref43" name="_ftn43" style="mso-footnote-id: ftn43;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[43]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Ginzburgh, Rabbi Yitzchak, The Hebrew Letters, Gal Einai, pp. 326, 330 and 332<o:p></o:p></span></div>
</div>
<div id="ftn44" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref44" name="_ftn44" style="mso-footnote-id: ftn44;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[44]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>See fn.143<o:p></o:p></span></div>
</div>
</div>
Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-29203808668424227462016-11-17T17:24:00.004-08:002016-11-17T18:19:28.467-08:00Definition iii: Independence<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: "cambria"; font-size: 12.0pt;">INDEPENDENCE</span></b><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 41.95pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: "cambria"; font-size: 13.5pt;"><span style="mso-spacerun: yes;"> </span></span></i><i><span style="font-family: "cambria"; font-size: 8.0pt;"><o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 41.95pt; margin-right: 0cm; margin-top: 0cm;">
<i><span style="font-family: "cambria"; font-size: 13.5pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></i><i><span style="font-family: "cambria"; font-size: 13.0pt;"><span style="mso-spacerun: yes;"> </span>“Truth has legs; falsehood has
no legs”</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 41.95pt; margin-right: 0cm; margin-top: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Tikunei Zohar 425</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"> <br style="mso-special-character: line-break;" />
<!--[if !supportLineBreakNewLine]--><br style="mso-special-character: line-break;" />
<!--[endif]--></span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgX_WBXfDDFFDL-utEuyp1nd1IuxGWTZdKOU8x9NnezJmWxQ1K2j_hzsQ4YeoSJ_mXWFg5-DhEDVOncWrIMmt9Eu-d4QbDJv5XhtjZRwfL81La8f0CGD2_hUO7ss0P-LDaqxD4h-mQuH9Q/s1600/emet-truth.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgX_WBXfDDFFDL-utEuyp1nd1IuxGWTZdKOU8x9NnezJmWxQ1K2j_hzsQ4YeoSJ_mXWFg5-DhEDVOncWrIMmt9Eu-d4QbDJv5XhtjZRwfL81La8f0CGD2_hUO7ss0P-LDaqxD4h-mQuH9Q/s1600/emet-truth.gif" /></a><span style="font-family: "cambria"; font-size: 14.0pt;">A man once asked Rabbi<i style="mso-bidi-font-style: normal;"> </i>Nachman from Breslov whether he should
accept the position he was offered as community Rabbi. Rabbi Nachman responded,
“If you accept, your Grace After Meals<i style="mso-bidi-font-style: normal;"> </i>will
suffer considerably!”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
What did Rabbi Nachman mean? Some people pray intently in private with little
distraction, but get distracted in public. Others, however, focus well in group
prayer, uplifted by the communal energy, but fail to do so when praying alone. Both
individuals depend on a context for focused prayer. To pray with truth,
however, is to pray well independently of one’s surroundings. And so, with his
warning, Rabbi Nachman reminded the individual that as a community Rabbi,
constantly in the public eye, his prayers would suffer due to increased self-awareness.
In essence, Rabbi Nachman was intimating that if an individual’s Divine service
lacks truth - independence - it can deteriorate under new conditions.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title="">[2]</a></span></span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" title=""><!--[endif]--></a></span></span></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><span class="MsoFootnoteReference"><br /></span></span></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Along similar lines, the Vilna Gaon once asked the Maggid of Dubno to
rebuke him. However, the Gaon was so righteous that it was difficult to do. The
Maggid reflected and finally reproached: “It is easy to be righteous within the
halls of torah study. Let me see you go out among the people; will you still
remain righteous then?!” His rebuke challenges the independence of the Gaon’s
spiritual level; does it hinge on an environment conducive to spirituality or would
it survive the sensually tempting outside world? Essentially, the Maggid’s rebuke
questions the <i>truth</i> of the Gaon’s spiritual level.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a> </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">
</span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The connection between truth and independence is apparent in the episode
at the Burning Bush, where God instructs Moses to liberate the Jews from Egypt.
Moses asks the enigmatic voice, “Who should I tell them is sending me?”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
Why did Moses seek the name of the being charging him with a mission? After all,
a name appears to be a superficial aspect of an entity. In fact, a Hebrew name reveals
an entity’s essential being and purpose.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
By way of example, observe the names of the three angels who visited Abraham
after he circumcised: Michael, meaning ‘Who is like the divine quality of
kindness,’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a>
shared good tidings; Gabriel, meaning ‘Strength of God’, destroyed the depraved
cities of Sodom; and Rafael, meaning ‘Healing power of God’, came to heal
Abraham.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a>
Their names reflect their identities. </span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Aware of this, Moses wished to discover the nature of the being sending
him on the mission. In particular, he wanted to know whether the being was dependent
upon some higher force, or whether it is supreme and independent. This was
important to Moses on two counts: firstly, he was only prepared to serve the
Supreme Being; and secondly, he understood that if the being was dependent on
other forces for its existence, it may cease existing during his rescue efforts,
resulting in him losing support and failing.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> </span><span style="font-family: "cambria"; font-size: 14.0pt;">God’s response was the famous <b style="mso-bidi-font-weight: normal;">‘</b></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡהיה</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡשר</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡהיה</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">’</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> - “I am that I am”.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a>
Meaning, I am whatever I choose to be; nothing influences Me; I am completely
independent. Rabbi Albo explains that the numerical value of the word <b style="mso-bidi-font-weight: normal;">‘</b></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡהיה</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">’</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> (I Am) is 21, while the term </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡשר</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></b><span style="font-family: "cambria"; font-size: 14.0pt;">(that) serves as a multiplication sign. The full phrase, ‘I am that I
am’ thus converts into 21 x 21, the sum of which is 441, the numerical value of
the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> - truth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Indeed, one may wonder why God chose to reveal the truth of Torah </span><span style="font-family: "cambria"; font-size: 14.0pt;">through Moses, who suffered from a severe
speech impediment. Unlike falsehood which is often disguised in eloquent or sophisticated
terms or provided with other flash packaging to have an impact, truth stands
independently, its power stems from within itself. The Torah was thus communicated
by one lacking eloquence and charm in order to stress that its effectiveness is
due to it being independent truth and not because it was communicated through a
charismatic orator.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a>
</span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"> The reward for independence in divine service is illustrated
in Lot’s rescue from Sodom. Lot, Abraham’s nephew, was saved from the
destruction of Sodom on account of a particular merit. When Abraham and his
wife Sarah were crossing the Egyptian border, Abraham prudently told the
Egyptian authorities that Sarah was his sister.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></a>
Lot, also present, remained silent, notwithstanding his knowledge that the
Egyptians would reward him immensely for disclosing the truth. However, Lot performed
a seemingly more impressive deed when he risked his own life to provide
visitors to Sodom with hospitality and protection from the Sodomites.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></a>
Why would restraint from treachery grant Lot greater merit than a self-sacrificing
act of hospitality? <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Hospitality was Lot’s second nature, inculcated by Abraham, it was not his
own moral achievement. However, in curbing his strong proclivity toward greed, Lot
had to apply much conscious effort to struggle with his nature.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a>
In his silence, he displayed moral independence; in his hospitality, he did
not. It was thus his expression of ethical independence, of <i style="mso-bidi-font-style: normal;">self-standing</i> truth, that prolonged his
life; that commensurately kept him <i style="mso-bidi-font-style: normal;">standing</i>
when everything was collapsing around him.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">This definition of truth also explains why Maimonides says, “Receive the
truth regardless of its source.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a>
Since truth is independent, it stands separate from the human mind. Therefore, even
if an unethical, dishonest, or foolish person states the truth, you should accept
it from him, for he did not produce it, but merely channels it. And, though our
Sages forbid learning Torah from immoral people, this is mainly because one can
be influenced by their disrespectful attitude and coarse behaviour.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a>
Therefore, Torah scholars of great piety and wisdom, impervious to negative
influence, would accept truth from such people.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">However, products of the human mind cannot be received indiscriminately,
for a fool is likely to produce folly, the unethical person may push immorality,
and the ignoramus offers guesswork with the confidence of omniscience. Rabbi Menachem
Mendel Schneerson stressed this distinction in his response to a letter from a
young man doubting the veracity of Torah because of the inappropriate behaviour
of various people in his Torah academy. Rabbi Schneerson said: </span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<i style="mso-bidi-font-style: normal;"><span style="font-family: "cambria"; font-size: 13.0pt;">“If a teacher whom you respect will say two times
two equals five, it is incorrect; and if a teacher whom you do not respect says
that two times two equals four, it is nevertheless correct; for truth is <span style="mso-bidi-font-style: italic;">independent </span>of the one who states
it.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 13.0pt; line-height: 115%;">[19]</span></b></span><!--[endif]--></span></span></a> <o:p></o:p></span></i></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">An extreme example
of truth being acknowledged despite its source is the case of Bilaam and his
donkey. While riding on his donkey to curse the Jews, Bilaam’s donkey deviated
off the road, mildly injuring Bilaam. Enraged, he began beating his donkey. Suddenly,
the donkey spoke up and assertively reminded Bilaam of all the benefit it had
provided him over the years.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a>
Upon hearing the rebuke, Bilaam fell into silent acquiescence; the donkey’s words
were distinctly and incontestably true.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Observing the forms
of the three letters comprising the word </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><b style="mso-bidi-font-weight: normal;"><span style="font-family: "cambria"; font-size: 14.0pt;">,</span></b><span style="font-family: "cambria"; font-size: 14.0pt;"> we find that each letter has two
‘legs’. This signifies that truth can stand on its own [without external
support.] In contrast, the letters of the word sheker - </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">שקר</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, meaning
falsehood, have only one ‘leg’ each; reflecting instability and the dependence
of falsehood on external crutches.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm;">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "cambria"; font-size: 12.0pt;">Kramer, Chaim, Crossing The Narrow Bridge, Breslov
Research Institute, 1989, p.53<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Twersky, Abraham, Not Just Stories, Shaar Press, 2001, p.103<o:p></o:p></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Exodus 1:13<o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Gikatilia, Joseph, Shaare Orah, Gate 7<o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Shneur Zalman of Liadi, Tanya, Shaar HaYichud Ch.1, Likutei Torah, Behar, p.82<o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Zohar
I, p.99a<o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Albo,
Rabbi Joseph, Sefer HaIkarim, Maamre 2, Perek 27<o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Exodus 3:14<o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 12.0pt;">ﬡ</span></b><span style="font-family: "cambria"; font-size: 12.0pt;"> =1; </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 12.0pt;">מ</span></b><span style="font-family: "cambria"; font-size: 12.0pt;">=40;<b style="mso-bidi-font-weight: normal;"> </b></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 12.0pt;">ת</span></b><span style="font-family: "cambria"; font-size: 12.0pt;">=400; 1+40+400 = 441</span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Rabbeinu Nissim, Deroshot Haran, Derush 3 <o:p></o:p></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Genesis Rabbah 51:8<o:p></o:p></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 19:1-10<o:p></o:p></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Rabbi Yehuda, Derashot HaMaharal, Derush L’Shabbat Shuva <o:p></o:p></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "calibri"; font-size: 11.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a> <span style="font-family: "times new roman"; font-size: 12.0pt;">This idea casts some light on the tragic incident where Cain killed
Abel. Both brothers, Cain and Abel, brought offerings to the Almighty; Cain
from mediocre crop, and Abel from the choicest of his flock. G-d accepted
Abel’s generous offering, but not Cain’s parsimonious one. Cain, burning with
envy, murdered Abel.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span>
As mentioned concerning Lot, <i style="mso-bidi-font-style: normal;">mitzvot</i>
have the power to shield people from danger. Why then did Abel’s lavish
offering not protect him from Cain's vengeance? Abel had merely imitated Cain
when offering his flock to G-d; he did not independently arrive at the
practice. His offering, lacking truth, was thus insufficient to protect him from
death.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span> In
fact, the name Abel is consistent with his character. Abel denotes vapour,<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "times new roman"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span>
something that appears to have substance but in actuality does not; much like
Abel imitated others but lacked the solidity of independence.</span><span style="font-family: "times new roman"; font-size: 14.0pt;"> </span><o:p></o:p></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Maimonides, Shemoneh Perakim, Introduction<o:p></o:p></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Rabbi Yehuda, Netivat Olam, Netiv HaTorah Sec.8 <o:p></o:p></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.
Genesis 4:3-8<o:p></o:p></span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneerson, M.M, Letters of the Rebbe Vol.II, Otzar Sifrei Lubavitch, 1997,
p.194<o:p></o:p></span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Numbers 22:21-30<o:p></o:p></span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Numbers Rabbah 20:14<o:p></o:p></span></div>
</div>
<div id="ftn22" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Shabbat 104a<o:p></o:p></span></div>
</div>
</div>
Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-55668895344938670282016-11-17T17:22:00.001-08:002016-11-17T18:21:29.288-08:00Definition ii: Continuity<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 12.0pt;">CONTINUITY<o:p></o:p></span></b></div>
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<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">“The lip of truth is
established for eternity; but momentary is a false tongue”<o:p></o:p></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 13.0pt;">Proverbs 12:19<o:p></o:p></span></i><br />
<i><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
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<i><span style="font-family: "cambria"; font-size: 14.0pt;"> </span></i><span style="font-family: "cambria"; font-size: 14.0pt;"> A second definition of truth in the Torah is continuity. This definition
may be inferred from a section of <i style="mso-bidi-font-style: normal;">Talmud </i>discussing<i style="mso-bidi-font-style: normal;"> </i>whether<i style="mso-bidi-font-style: normal;"> </i>the branch waived during the festival of <i style="mso-bidi-font-style: normal;">Sukkot</i> may be taken from the “Hirdoff” plant.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
The <i style="mso-bidi-font-style: normal;">Talmud</i> rejects this possibility
by citing the verse, “You shall love truth and peace.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a>
Rashi explains that because Hirdoff is poisonous, it represents neither truth
nor peace.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a> Poison
obviously contradicts peace, but how is it at variance with truth? Since truth connotes
continuity, poison, which ends life, is aptly considered its opposite. <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span>Rabbi Shneur Zalman of Liadi, in his magnum
opus, <i style="mso-bidi-font-style: normal;">Tanya</i>, employs this connotation
of truth when distinguishing between the love of God that the enlightened <i style="mso-bidi-font-style: normal;">Tzaddik</i> arouses during contemplative
prayer and the love aroused by one of lower spiritual stature. The <i style="mso-bidi-font-style: normal;">Tzaddik</i>, he explains, is capable of
maintaining love for God beyond formal prayer, when re-entering daily life, the
other, however, cannot.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a>
The former, he comments, possesses the attribute of truth via continuity while
the latter lacks it.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">The transience of
falsehood is beautifully illustrated by the <i style="mso-bidi-font-style: normal;">Midrash
</i>which relates how falsehood sought refuge from the Great Flood by entering
Noah’s Ark. Noah, however, refused it entry because it lacked a mate. Falsehood
subsequently approached <i>loss,</i> requesting they become mates and enter the
ark together. <i>Loss</i> asked, “What will you give me?” To which falsehood
replied, “Whatever is acquired through me will be given to you.” With that, <i>loss
</i>agreed.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">The 17<sup>th</sup>
Century mystic, the <i style="mso-bidi-font-style: normal;">Maharal </i>of
Prague, explains that Noah only accepted male and female pairs into his ark
because only they have continuity. This principle, he adds, also applies to spiritual
qualities. For instance, the concept of giving is meaningless without that of
receiving, and vice-versa. Accordingly, since falsehood lacked a mate, it turned
to loss for partnership. <o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">Falsehood is masculine/active,
and loss, feminine/<span style="mso-bidi-font-style: italic;">passive. People actively
lie to achieve something, but no-one one actively loses something; loss is
something that happens to them. In reality, their union implies</span> that
whatever is achieved via falsehood is eventually lost.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a> Herein
rests the paradoxical existence of falsehood: for continuity’s sake falsehood has
a partner; but its partner is <span style="mso-bidi-font-style: italic;">loss - a
form of </span>discontinuity. In other words: discontinuity allows falsehood to
continue! <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">Note that the
concept that truth is eternal does not imply that truth is continually apparent
to humanity. In a Talmudic dialogue between a Roman governor and the sage Rabbi
Eliezer, the governor cites the passage, “<span style="mso-bidi-font-style: italic;">The lip of truth is established for eternity; but momentary is a false
tongue.”</span><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a>
Based on the verse, the Governor argued that since the Roman Empire has maintained
rule for centuries while the reign of Jewish Monarchy was short-lived, Rome exemplifies
the beginning of the verse, while Jewish sovereignty, the end. Rabbi
Eliezer retorted, “If the verse read, ‘The lip of truth <i style="mso-bidi-font-style: normal;">is</i> established forever’, in the present tense, your claim would be valid.
However, it states, ‘The lip of truth <i style="mso-bidi-font-style: normal;">shall</i>
be established forever’, in future tense. Presently, falsehood reigns; only in
the future will the ultimate truth become apparent.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">The continuity
aspect of truth is alluded to in the <i style="mso-bidi-font-style: normal;">Gematriya</i>,
numerology, of the Hebrew word for truth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a>
One method of <i style="mso-bidi-font-style: normal;">Gematriya</i>, called <i style="mso-bidi-font-style: normal;">Mispar Katan,</i> reduced value, involves
reducing numbers to their root in the 1-9 integers. Accordingly, 40 becomes 4+0
= 4, 135 becomes 1+3+5= 9, etc. Applying <i style="mso-bidi-font-style: normal;">Mispar
Katan</i> to the word, </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span></b><span style="font-family: "cambria"; font-size: 14.0pt;">, truth, yields 9: <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijhwzUnHR-cIxts0IiLEh22n3jS5s_xDV1jBXvxcrQLfEsVh2IV-TGk4r1dlv_G3qRJmoabZsuTSVIf2YmbxV2dvnlPbgL62kR3Ks9I8wJc2DdeFY0g9jrtiQfX0056vKG8tnt5IPsSo4/s1600/emet-truth.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEijhwzUnHR-cIxts0IiLEh22n3jS5s_xDV1jBXvxcrQLfEsVh2IV-TGk4r1dlv_G3qRJmoabZsuTSVIf2YmbxV2dvnlPbgL62kR3Ks9I8wJc2DdeFY0g9jrtiQfX0056vKG8tnt5IPsSo4/s1600/emet-truth.gif" /></a><span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡ</span><span style="font-family: "cambria"; font-size: 14.0pt;"> = 1, </span><span style="font-family: "times new roman"; font-size: 14.0pt;">מ</span><span style="font-family: "cambria"; font-size: 14.0pt;">= 40, </span><span style="font-family: "times new roman"; font-size: 14.0pt;">ת</span><span style="font-family: "cambria"; font-size: 14.0pt;"> = 4; thus, 1+ 4 + 4 = 9.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">What is the
connection between truth and the number 9? The digits of 9’s multiples always
add up to nine, reflecting the unchanging, continuous, nature of truth.<span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[12]</span></span></a> </span></span></span><span style="font-family: "cambria"; font-size: 14pt;"> </span><span style="font-family: "cambria"; font-size: 14pt;">For instance: 9x2=18, 1+8=9; 9x3=27,
2+7=9; 9x4=36, 3+6=9..., etc. </span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">Building on this
idea, the <i style="mso-bidi-font-style: normal;">Midrash</i> asks why the Torah
begins with the letter Bet, the second letter of the Aleph-Bet, rather than the
Aleph, the first letter.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></a> The
first three words of the Torah emphasize the concept of truth, to impress that
the foundation of the Torah is truth. This is intimated by combining the last
letters of the first three words together: ‘Bereshit bara Elokim’- </span><span lang="HE" style="font-family: "times new roman"; font-size: 16.0pt;">בראשי<span style="mso-ansi-font-weight: bold;">ת</span></span><span lang="HE" style="font-size: 16.0pt; mso-ascii-font-family: Cambria; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-font-family: Cambria; mso-hansi-theme-font: major-latin;"> </span><span lang="HE" style="font-family: "times new roman"; font-size: 16.0pt;">בר<span style="mso-ansi-font-weight: bold;">א</span></span><span lang="HE" style="font-size: 16.0pt; mso-ascii-font-family: Cambria; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-font-family: Cambria; mso-hansi-theme-font: major-latin;"> </span><span lang="HE" style="font-family: "times new roman"; font-size: 16.0pt;">אלקים</span><span lang="HE" style="font-size: 16.0pt; mso-ascii-font-family: Cambria; mso-ascii-theme-font: major-latin; mso-bidi-font-family: Calibri; mso-bidi-language: HE; mso-bidi-theme-font: minor-latin; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-AU; mso-hansi-font-family: Cambria; mso-hansi-theme-font: major-latin;"> </span><span lang="HE" style="font-family: "cambria"; font-size: 16.0pt;"><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "cambria"; font-size: 14.0pt;">which spells Emet, truth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a> The
letter Bet is also consistent with this theme since adding every group of three
letters in the Aleph-Bet starting with the letter Bet consistently yields 9,
the reduced numerical value of Emet.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"><o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">For instance:<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Bet (2) + Gimmel (3) + Dalet (4) =
2+3+4 = 9 <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Chet (8) + Tet (9) + Yud (10) = 8+9+10
= 27, 2+7 = 9<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Chaf (20) + Lamed (30) + Mem (40) = 20
+ 30 + 40 = 2+3+4 = 9<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span>
<span style="font-family: "cambria"; font-size: 14.0pt;">However, when starting
with the letter Aleph, adding the corresponding groups of three letters consistently
yields six, the <i style="mso-bidi-font-style: normal;">Mispar Katan</i> of the
word <i style="mso-bidi-font-style: normal;">sheker</i>, falsehood</span><span style="font-family: "cambria"; font-size: 16.0pt;">.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 16.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a></span><span style="font-family: "cambria"; font-size: 14.0pt;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;"> For instance:
<o:p></o:p></span></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">Alef (1) + Beit (2) + Gimmel (3) =
1+2+3 = 6 <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Zayin (7) + Chet (8) + Tet (9) = 7+8+9
= 24; 2+4 = 6<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Yud (10) + Chaf (20) + Lamed (30) = 10
+ 20 + 30 =60; 1+2+3 = 6 <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Furthermore, continuity
is also implied by the letters of Emet which span across the entire Aleph-Bet.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a>
This reflects how truth endures through time; from its beginning to its end. In
contrast, the letters of the word Sheker are bunched together side by side
toward the very end of the Aleph-Bet, indicating the transience of falsehood.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a><span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
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<!--[endif]-->
<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Sukkah 32b<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Zechariah 8:19<o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Sukkah 32b<o:p></o:p></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Schneur Zalman of Liadi, Tanya, Ch.13<o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid.<o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Genesis Rabbah Sec.32<o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Yehuda, Netivot Olan, Netiv Haemet, Sec.2<o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-add-space: auto;">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> </span><span style="font-family: "cambria"; font-size: 12.0pt;">Proverbs 12:19</span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Zohar
Ki Sisa 188a<o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> </span><span style="font-family: "cambria"; font-size: 12.0pt;">In Torah
numerology, the numerical values of letters and words are of main concern, yet
there are many ways of calculating a word’s numerical equivalent, each pointing
to a different aspect of a word. See Cordovero, Moshe, Pardes Rimonim 30:8 </span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Horowitz, Yeshayah, Shnei Luchot HaBrit, Toldot Adam, Bet Israel, Sec.11 <o:p></o:p></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Yaarot Devash, Vol 1, Derush 13; Itzchak Isaac of Ziravitz, Otiot DeRebbi
Yitzchak, Israel, 1965, p.20a <o:p></o:p></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Yalkut Shimoni, Bereshit, 1:1<o:p></o:p></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
DeVidas, Eliyahu, Reshit Chochmah, Shelach 163b<o:p></o:p></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Bogomilsky, Moshe, Vedibarta Bam, Vol. 1, Sichos in English, Bereshit 1:1<o:p></o:p></span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> </span><span lang="HE" style="font-family: "times new roman"; font-size: 12.0pt;">ש</span><span style="font-family: "cambria"; font-size: 12.0pt;">= 300
=3;<span style="mso-spacerun: yes;"> </span></span><span lang="HE" style="font-family: "times new roman"; font-size: 12.0pt;">ק</span><span style="font-family: "cambria"; font-size: 12.0pt;">=100=1;</span><span lang="HE" style="font-family: "times new roman"; font-size: 12.0pt;">ר </span><span style="font-family: "cambria"; font-size: 12.0pt;">=
200=2; thus: 3+1+2 = <b style="mso-bidi-font-weight: normal;">6</b></span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Jerusalem Talmud, Sanhedrin 1:1, Midrash Deuteronomy Rabbah 1:10<o:p></o:p></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpLast">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Lowe,
Yehudah, Derech Chaim 5:7<o:p></o:p></span></div>
</div>
</div>
Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0tag:blogger.com,1999:blog-6704957039627900050.post-27016319754700631592016-11-17T17:20:00.000-08:002016-11-17T18:16:03.673-08:00Definition i: Congruence<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: center;">
<b><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span></span></b><b><span style="font-family: "cambria"; font-size: 12.0pt;">CONGRUENCE </span></b><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
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<br /></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">“Any Torah scholar
whose inside does not match his outside is not a scholar”</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: center;">
<i><span style="font-family: "cambria"; font-size: 13.0pt;">Babylonian Talmud
Yuma 72b</span></i><span style="font-family: "cambria"; font-size: 13.0pt;"><o:p></o:p></span><br />
<i><span style="font-family: "cambria"; font-size: 13.0pt;"><br /></span></i></div>
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<span style="font-family: "cambria"; font-size: 14.0pt;">When instructing
the creation of the Holy Ark to house the Ten Commandments, the Torah instructs,
‘You shall make the ark of wood...and you shall coat it with pure gold outside
and inside.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn1" name="_ftnref1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></a>
The ark represents the Torah scholar who contains Torah within himself. It was
coated with gold on the inside and out to emphasise that “any Torah scholar
whose inside does not match his outside is not a genuine Torah scholar”.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn2" name="_ftnref2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></a><sup>
</sup><span style="mso-spacerun: yes;"> </span>A scholar’s external behaviour
should reflect his internal knowledge; a code given so much weight by the
eminent Talmudic sage, Rabban Gamliel, that he barred students lacking such
integrity from his academy.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn3" name="_ftnref3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTK-DX90AtbM0ggu5wRQuIUOhx44rqaX5LZj0GdeuP911s6KbChT_HGoFbAT5E2rC_hFN0shXzxeBvkBhn9rbNqTq_LJ_f-SIUBY9RZJbM2J_geUlm3AlVGLQaHBjL5AD85cAH0OEIWv0/s1600/emet-truth.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgTK-DX90AtbM0ggu5wRQuIUOhx44rqaX5LZj0GdeuP911s6KbChT_HGoFbAT5E2rC_hFN0shXzxeBvkBhn9rbNqTq_LJ_f-SIUBY9RZJbM2J_geUlm3AlVGLQaHBjL5AD85cAH0OEIWv0/s320/emet-truth.gif" width="320" /></a><span style="font-family: "cambria"; font-size: 14.0pt;">In the first book
of the Torah, Jacob’s sons exemplified such truth in their interactions with their
brother Joseph. Concerning the resentment they felt toward him, the verse
states, “They could not speak any words of peace toward him.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn4" name="_ftnref4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></a> Although
this verse does not appear complimentary to the brothers, it actually
demonstrates their virtue. Despite their ill-feelings toward Josef, they did
not hide the truth through facade or pretence but transparently expressed what they
harboured within.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn5" name="_ftnref5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></a>
This mode of being is called ‘tamim’ - wholeness or sincerity; no masks and no
complexity; what you see is what you get.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn6" name="_ftnref6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">A biblical character
epitomizing the antithesis of this virtue is Jacob’s father-in- law, Laban.
When Jacob arrived at Laban’s home, Laban, “ran to greet him, embraced him, and
kissed him.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn7" name="_ftnref7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></a>
Commenting on this verse, Rashi<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn8" name="_ftnref8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></a>
explains that Laban ran to welcome Jacob under the assumption that he brought
money and gifts. Noticing Jacob came empty-handed, Laban embraced him to check
if he was carrying gold in his pockets. Finding no gold, he kissed him to see
whether he was hiding jewels in his mouth.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn9" name="_ftnref9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></a> Laban’s
warm welcome was merely a guise for his greed. It is no irony that the name of this
con-artist was Laban, connoting whiteness and purity, for it was on account of
his deceptive nature that he bore such a misleading title.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn10" name="_ftnref10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">King David
distinguished between ordinary wrongdoing and deception when he exhorted,
“Guard your tongue from evil and your lips from deception”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn11" name="_ftnref11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></a>;
associating evil with the tongue and deception with the lips. Ordinary evil
behaviour reveals the wrongdoer’s intentions; thus, one who deliberately
injures another reveals his ill-feelings toward him. Evil is therefore
identified with the tongue, a single entity. Deceit, however, involves a split
between presentation and intention; it is therefore aptly associated with the
lips which are divided in two.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn12" name="_ftnref12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The Torah’s
abhorrence of deception also explains why the pig is considered the epitome of
non-kosher. There are two basic characteristics that render an animal kosher:
split hooves, an external sign, and re-chewing cud, an internal sign.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn13" name="_ftnref13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></a>
The camel, for instance, is not kosher because, though chewing its cud, its
hooves are not fully split. It lacks the external sign but possesses the
internal one. The pig, however, is the opposite: it bears split hooves, the
external sign, but does not chew its cud, the internal one. The pig thus signifies
one who presents himself well but hides an agenda within.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn14" name="_ftnref14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></a>
<o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The absence of the
congruence dimension of truth also finds expression in subtle ways. After the passing
of the saintly <i style="mso-bidi-font-style: normal;">Rebbe</i> of the <i style="mso-bidi-font-style: normal;">Chabad</i> movement, Shneur Zalman of Liadi,
controversy ignited amongst his disciples concerning the identity of his successor.
The two candidates were the Rebbe’s son, Rabbi DovBer, and the Rebbe’s
pre-eminent disciple, Reb Aharon Strosheler. Some of the disciples decided to
visit the court of Reb Aharon to assess his suitability as a <i style="mso-bidi-font-style: normal;">Rebbe</i>. At a Chassidic gathering, Reb
Aharon delivered a mystical discourse during which he leapt onto a table in
ecstatic dance. One discerning disciple observed that Reb Aharon continued
dancing after he lost his original inspiration. He commented, “Reb Aharon is
certainly holy, but a Rebbe he is not!” Holy because of his acute sensitivity
to Godliness; but not a Rebbe who bares the seal of truth, whose every action
perfectly reflects his inner feelings and beliefs.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn15" name="_ftnref15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></a> <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">In Chabad Chassidism,
this aspect of truth is highly regarded, especially during prayer. While other
Chassidic groups encourage prayer with a raised voice, song, and visible fervour,
Chabad mysticism emphasizes prolonged contemplation on the nature of God and
His relationship with the world.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn16" name="_ftnref16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></a> A
silent, motionless exterior, indicative of deep mental preoccupation, is greatly
admired, while external expressions such as song and dance are only respected
if they are spontaneous by-products of profuse contemplation. An affected
display of enthusiasm or emotion is frowned upon.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn17" name="_ftnref17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></a>Indeed,
in the Chabad Chassidic past, the label <i>Chitzon, </i>external or artificial,
was a most incisive insult, while <i>pnimi, </i>internal and real, a coveted accolade. <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The centrality of truth
in Chabad philosophy is further underscored by the sentiment expressed by a
Chabad <i style="mso-bidi-font-style: normal;">Chassid</i> during a private
audience with Rabbi Sholom DovBer, the fifth Chabad Rebbe. The chassid complained
that his Divine service is artificial and lacks truth. He then added, “And my
complaint about lacking truth, it too lacks truth!” “Furthermore”, he exclaimed
even louder, “My complaint about the way that I am complaining is also devoid
of truth!” And so he continued until he worked himself into frenzy, fainted,
and fell to the floor. The Rebbe then commented to someone present, “This,
however, he meant truthfully!” <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">The Aramaic
translation of the verse, “righteousness, righteousness you should pursue”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn18" name="_ftnref18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></a>
is ‘Truth, truth should you pursue.’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn19" name="_ftnref19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></a> Commenting
on the translation, Rabbi Simcha Bunim of Peshischa is said to have quipped,
“With truth, truth should be pursued, and not with falsehood!” But how can one
pursue truth falsely? Well, not everyone manages to serve God with truth, and
at times, this can be quite comical. For example, a story is told about a young
man from Peshischa who was granted a study in the home of his in-laws shortly
after marriage. Attempting to impress them with his diligent Torah study he
would start learning loudly whenever he heard movement outside his door. In
actuality, the footsteps he heard were only those of a restless cat. Thus instead
of learning Torah for the sake of Heaven, he ended up learning for the sake of
a cat! <o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">Nonetheless, explains
the Kotzker Rebbe, one should not be disheartened if their service of God lacks
truth. For the verse states, “And these words that I command you today shall be
<i style="mso-bidi-font-style: normal;">upon</i> your heart.”<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn20" name="_ftnref20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></a> It
states <i style="mso-bidi-font-style: normal;">upon</i> your heart rather than <i style="mso-bidi-font-style: normal;">in</i> your heart, because God does not
expect us to maintain congruence of mind and heart all the time, and instructs
us to continue learning Torah even if our heart is not with us. Eventually, one’s
heart will open up and the words placed <i style="mso-bidi-font-style: normal;">upon</i>
it will enter inside.’<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn21" name="_ftnref21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></a><span style="mso-spacerun: yes;"> </span><o:p></o:p></span><br />
<span style="font-family: "cambria"; font-size: 14.0pt;"><span style="mso-spacerun: yes;"><br /></span></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: .0001pt; margin-bottom: 0cm; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: "cambria"; font-size: 14.0pt;">This aspect of
truth is intimated by the Hebrew word for truth, </span><span style="font-family: "times new roman"; font-size: 14.0pt;">ﬡמת</span><span style="font-family: "cambria"; font-size: 14.0pt;">, which consists of the first, middle, and last
letters of the Hebrew alphabet. The first letter is said to represent a
person’s mind; the middle letter, feelings, and the last letter, behaviour.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn22" name="_ftnref22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></a> This
implies that truth is attained when one’s entire being is aligned and consistent.
Furthermore, rearranged, the letters of the word Emet spell ‘Etam’- I shall be sincere
or whole.<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftn23" name="_ftnref23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 14.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></a><o:p></o:p></span></div>
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<br />
<div id="ftn1" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpFirst">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref1" name="_ftn1" style="mso-footnote-id: ftn1;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[1]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Exodus 37:12<o:p></o:p></span></div>
</div>
<div id="ftn2" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref2" name="_ftn2" style="mso-footnote-id: ftn2;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[2]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Yoma 72b<o:p></o:p></span></div>
</div>
<div id="ftn3" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref3" name="_ftn3" style="mso-footnote-id: ftn3;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[3]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Babylonian Talmud Berachot 27b; Maimonides, Mishneh Torah, Hilchot Deiot
2:6<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn4" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref4" name="_ftn4" style="mso-footnote-id: ftn4;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[4]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 37:4<o:p></o:p></span></div>
</div>
<div id="ftn5" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref5" name="_ftn5" style="mso-footnote-id: ftn5;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[5]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rashi
on Genesis 37:4<o:p></o:p></span></div>
</div>
<div id="ftn6" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref6" name="_ftn6" style="mso-footnote-id: ftn6;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[6]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Rabbeinu Bachyeh on Genesis 17:1; Sheloh Hakadosh, Mesechta Pesachim, Perek
Torah Ohr, Matzah Ashirah Derush 39<o:p></o:p></span></div>
</div>
<div id="ftn7" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle" style="tab-stops: right 466.65pt;">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref7" name="_ftn7" style="mso-footnote-id: ftn7;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[7]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Genesis 29:15<span style="mso-tab-count: 1;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn8" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref8" name="_ftn8" style="mso-footnote-id: ftn8;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[8]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> </span><span style="font-family: "cambria"; font-size: 12.0pt;">Rabbi Shlomo
Yitzchaki, known by the acronym Rashi on Genesis 29:13 </span><span style="font-family: "cambria"; font-size: 12.0pt;"><o:p></o:p></span></div>
</div>
<div id="ftn9" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref9" name="_ftn9" style="mso-footnote-id: ftn9;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[9]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Ibid<o:p></o:p></span></div>
</div>
<div id="ftn10" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref10" name="_ftn10" style="mso-footnote-id: ftn10;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[10]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Borenstein, Shmuel, Shem MiShmuel Bereshit Vol. 1,Yeshivat Avnei Nezer
Sochotchov,1992, pp.228-230<o:p></o:p></span></div>
</div>
<div id="ftn11" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref11" name="_ftn11" style="mso-footnote-id: ftn11;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[11]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Psalms 34:14<o:p></o:p></span></div>
</div>
<div id="ftn12" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref12" name="_ftn12" style="mso-footnote-id: ftn12;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[12]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Vilna
Gaon on Proverbs 2:2<o:p></o:p></span></div>
</div>
<div id="ftn13" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref13" name="_ftn13" style="mso-footnote-id: ftn13;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[13]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Leviticus 11:3-8; Shulchan Aruch, Yoreh Deah ,79<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div>
</div>
<div id="ftn14" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref14" name="_ftn14" style="mso-footnote-id: ftn14;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[14]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Midrash Rabbah Genesis 22:13, Leviticus 13:5 <o:p></o:p></span></div>
</div>
<div id="ftn15" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref15" name="_ftn15" style="mso-footnote-id: ftn15;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[15]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>Heard directly from Rabbi Mattis Kantor,
Author of ‘The Ten Keys’ and ‘The Jewish Timeline Encyclopedia’<o:p></o:p></span></div>
</div>
<div id="ftn16" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref16" name="_ftn16" style="mso-footnote-id: ftn16;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[16]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Mindel, Nissan, Rabbi Schneur Zalman of Liadi Vol. 2, Kehot Publication
Society, 1973, pp.16-18<o:p></o:p></span></div>
</div>
<div id="ftn17" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref17" name="_ftn17" style="mso-footnote-id: ftn17;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[17]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">Schneerson,
Y.Y., Likutei Dibburim, Vol.5, Kehot Publication Society, pp.104-105 <o:p></o:p></span></div>
</div>
<div id="ftn18" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref18" name="_ftn18" style="mso-footnote-id: ftn18;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[18]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Numbers 16:20<o:p></o:p></span></div>
</div>
<div id="ftn19" style="mso-element: footnote;">
<div class="MsoFootnoteTextCxSpMiddle">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref19" name="_ftn19" style="mso-footnote-id: ftn19;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[19]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Targum Onkelus on Numbers 16:20<o:p></o:p></span></div>
</div>
<div id="ftn20" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref20" name="_ftn20" style="mso-footnote-id: ftn20;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[20]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Deuteronomy 6:6<o:p></o:p></span></div>
</div>
<div id="ftn21" style="mso-element: footnote;">
<div class="MsoFootnoteText">
<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref21" name="_ftn21" style="mso-footnote-id: ftn21;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[21]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;">
Oratz, Ephraim, ‘And Nothing But The Truth’ Judaica Press, New York, 1990, p.59<o:p></o:p></span></div>
</div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref22" name="_ftn22" style="mso-footnote-id: ftn22;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[22]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Menachem Nachum of Chernobyl, Meor Enaim, Netzavim<o:p></o:p></span></div>
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<a href="https://www.blogger.com/blogger.g?blogID=6704957039627900050#_ftnref23" name="_ftn23" style="mso-footnote-id: ftn23;" title=""><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt;"><span style="mso-special-character: footnote;"><!--[if !supportFootnotes]--><span class="MsoFootnoteReference"><span style="font-family: "cambria"; font-size: 12.0pt; line-height: 115%;">[23]</span></span><!--[endif]--></span></span></span></a><span style="font-family: "cambria"; font-size: 12.0pt;"> Rabbi
Dovber of Lubavitch, Derech Chaim, Kehot Publication Society, pp.7a-7b<o:p></o:p></span></div>
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Dovid Tsaphttp://www.blogger.com/profile/08009151282745442582noreply@blogger.com0