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In the the case of derech tevunot, Emes refers to the illumination in the mind of one whose exploration of the observable world has achieved its. HEBREW ONLY. Derech Tevunos (The Way of Understanding) explains the Talmudic way of thinking. Includes the 1rst edition’s Fac-simile of the author’s Sefer. Sefer Derech Tevunos (Hebrew Edition) [Moshe Chaim Luzzato] on . *FREE* shipping on qualifying offers. This reprint is being made available at.

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This site is intended as a virtual meeting place where individual thoughts about Chumash and Rambam can be presented and developed into a systematic understanding of taryag. Rabbi Sacks, It would be most appreciated by me, at least if you could provide the readers of this blog with a a brief statement about the subject and purpose of this blog, b some background information about Derech Tevunot I’m sure the Ramchal will discuss this later in the indtroduction, but seeing as how you are going paragraph by paragraph, it may take a while to get there, and I’d like to have SOME general idea about the subject and purpose the sefer before we beginand c why you have selected these particular seforim, out of countless others, to elucidate; perhaps a more pointed formulation of the question would be: Oh, and d an explanation of the title of this Blog.

Perhaps I am speaking from ignorance, but the title does not intuitively flow from the material covered thus far. A Provided on the header-lets clarify this as we move along b Rambam, as well as all the Philosophical Rishonim,views talmud torah and all human research as an expression of the souls yearning for a real Chochma tevunott externally to ourselves.

This yearning is accomplished through use of the souls capacity tevunnot think. Much like music, sports etc the capacity to think exists both in a sort of intuitive, amateurish form and an expert form.

Moshe Chaim Luzzatto

As musical ability is developed by the art of music, the thinking ability is developed by the art of logic. As the trained musician is able to see music through the systematic understanding of derecj greats of the field, so is the trained logician able to see torah systematically.

This systematic understanding is the Mishne torah’s presentation tdvunot the subject of the excellent man living life through the taryag mitzvos. The tevuont understanding of the Mishne Torah presupposes two things: Ralbag is as far as I know the only meforesh tevujot systematically show the way to applying logic to finding taryag in torah shebichtav While many works on logic have been written,Ramchals has two distinct advantages 1 It is oriented for a relative beginner.

Heres the end of intro to Mishne Torah courtesy of Mechon Mamre 40 In our times, severe troubles come tevunog after another, and all are in distress; the wisdom of our Torah scholars has disappeared, and the understanding of our discerning men is hidden. Thus, the commentaries, the responses to questions, and the settled laws that the Geonim wrote, which had once seemed clear, have in our times become hard to understand, so that only a few properly understand them.

And one hardly needs to mention the Talmud itself–the Babylonian Talmud, the Jerusalem Talmud, the Sifra, the Sifre, and the Toseftot–which all require a broad mind, a wise soul, and considerable study, before one can correctly know from them what is forbidden or permitted and the other rules of the Torah. Everything in clear language and terse style, so that the whole Oral Law would become thoroughly known to all; without bringing problems and solutions or differences of view, but rather clear, convincing, and correct statements, in accordance with the legal rules drawn from all of these works and commentaries that have appeared from the time of Our Holy Verech to the present.


torah study – How to learn gemara independently – Mi Yodeya

Thus, I have called this work the [Complete] Restatement of the [Oral] Law Mishneh Torah ,for a person reads the Written Law first and then reads this work, and knows from it the entire Oral Law, without needing to read any other book between them.

Rabbi Sacks, Thank you very much. Tevuhot have answered the four questions to my satisfaction. I look forward to learning these works with serech and the others. Tuesday, June 5, Derech Tevunot introduction.

Derevh yearning for Emes 1 i. So natural is this yearning to man, that one cannot find a person of sound mind who doesn’t seek to reveal Emes and banish falsehood, to the best of his ability, in the inyanim he happens to be Mashkif 4 upon. Inyan refers secondarily to the semantic meaning of a word that allows us to communicate about these same features or attributes.

For example, the actual event of destruction of the twin towers is an inyan in the real world. This mind has the power to utilize the lower tools of the psyche the nefesh to attain insight into Emes.

This includes deredh, using the senses to note i nyanim such as destruction of the twin towers in the real world. It does not refer to idle use of the senses for appetite.

Yedias ha-Emes is an end in its own right, not an instrument of dominion Questions: The introduction’s characterization of the Soul contradicts our experience in two fundamental regards: If this were true, surely all students would want a life long education.

Yet our experience indicates the exact opposite. Almost all people want no part of education and flee it as soon as they have earned their degrees. Where is the evidence for this foundational principle that “yearning for Emes is a natural inyan in the Nefesh Sichli”?

This emphasis upon a method rooted in observation seems to be appropriate for people lacking access to an intellectual heritage to build upon- such as Adam ha-rishon or Avraham Avinu. Why would the abnormal method, used by people lacking access to mesorah, be appropriate for post Sinai readers who are beneficiaries of the richest possible intellectual heritage of Moshe Rabbenu?

If the objective of school were to nurture the soul’s yearning for Emes as an end in its own right, the fact that people flee education would indeed be a contradiction to Ramchal. But is school dedicated to the end of nurturing the Soul’s pursuit of Emes? All evidence points to the contrary. In this society the educational system does not see its mission as developing natural curiosity about real things, but rather in maximizing its potential for dominion in the sense of a skilled work force.

Because of its false mission, education today thinks nothing of rushing students to facility in disconnected principles for which they had no curiosity. This emphasis upon facility in disconnected principles may produce armies of skilled workers and honor seeking PHD students, but it comes at a horrific price.

The Einsteins and Feynman’s who retain their delight in seeking Emes in observable phenomena become an extraordinary rarity. The vast majority of students view abstract principles as, at best the ticket to a career and at worst a cynical game whose value exists only in the prison like world of school. It is therefore precisely outside the world of education that “the yearning for Emes is a natural inyan in the Nefesh Sichli”.


The fan delights in revealing the coach’s theoretical principles-the strategy embedded in the play, not merely observing the play itself. The political junkie delights in his insight into the hidden motivations of the international incident not observing the incident itself on television. The murder mystery reader delights in revealing the theoretical framework of the killer, not the factual depiction of the murder itself. As Ramchal rightly points out, all people yearn to transcend observation into the superior Emes of theoretical principles that are proximate and therefore real and of interest to them.

The Torah world, while certainly shielded from the worst abuses of the general societies educational system, is nonetheless greatly effected. Unlike Western education whose mission utterly subordinates the student’s development to dominion, Jewish education retains a real, if sometimes obscured commitment to the end of developing the soul’s natural curiosity.

Derech Tevunot HaShalem L’Ramchal (Machon Ramchal Edition)

There are subsequently a larger proportion of students who view Emes as something to be organically emerging from real world observation. Such students yearn for a reading of Torah instrumental to this organic unfolding. Yet in the Galus environment such a student will feel a disconnect of his Torah study from the observable natural world.

How could a Galus Judaism, a pile of dry bones lacking embodiment in its proper political infrastructure, not be so disconnected? It is precisely this sense of disconnection of torah study from observation that had pushed the student to read derech tevunos in the first place. In the absence of a sufficiently vibrant hevunot culture in the Jewish community proper, the intellectual derwch of general humanity must be adapted to the task. It is this path that is pointed to by the Rambam.

The allusion to the Adam ha-rishon experience of naming the environment purely in terms of the inyanim of observation speaks powerfully to this Rambamic reader. Only the student pursuing the Rambam’s path of Torah study of utilizing the general human paththe path of Adam ha-rishon’s naming of the environment, would seek out a work dedicated to connecting Aristotelian logic to Talmud study.

The path to resonant organic Emes is precisely what this student has long craved and what Ramchal’s introduction promises to deliver.

Ramchal’s treatment of Torah study as an extension of the original naming process itself, his immediate focus on supplying the method by which to connect the Torah study to the soul’s natural interest in naming the observable environment speaks precisely to the educational gap this student has long sensed in his Galus Torah education, but has been unable to surmount.

Posted by Rabbi Jonathan Sacks at 5: Contact Rabbi Jonathan Sacks Feel free to email me at sacks. The Celebration of Hanukkah: The Genius of Hospitality: Long time no see 7 years ago.

Sean O’Neil 11 years ago. His Chochma vs Our ch Translation of Ralbag’s Hakdama Biur 1 of Ralbag’s hakdama: