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  1. mosckerr
    Mar 03, 2022 @ 16:44:35

    In his introduction to ‘Meditation and the Bible’, rabbi Aryeh Kaplan, his first two sentences within the Introduction, this thesis statement defines the scope of that work. That prophets “Attain their unique states of consciousness … while in such higher states”.

    Meditation permits a person to mature the emotional mind by enlightenment to the language of how the brain stem and the major internal organs communicate by means of emotions through the electrical reflex arc. Meditation works well with Reflexology zone therapy, combined with Shiatsu massage. The latter bases itself upon traditional Japanese and Chinese acupuncture pressure points.

    The idea of this type of Eastern medicine, that the wisest doctor, the person who possesses the greatest healing wisdom, no other than oneself. A sick person has the greatest motivation to restore health to the body. It seems to me that rabbi Kaplan premise confuses the baby for the bath water.

    All Torah prophets command Mussar. Mussar defines all Torah prophesy. The Aggaditah within the Talmud serves as judicial משנה תורה\/Legislative Review\/ of the halachot affixed to a specific Case\Rule Mishna. Post the terrible Rambam Civil War, virtually all rabbinic authorities lost the skill to study with comprehension Aggadic Talmudic sources. This intellectual Shoah of the cultures and customs of ancient Judea, which both shaped & inspired the TNaCH prophets to command Mussar commandments unto all generations of the Chosen Cohen People. No Man can study the T’NaCH לשמה, without a holy dedication to ‘do and hear’ all of the תרי”ג commandments לשמה.

    The revelation of the First Commandment @ Sinai, share a kre’a shma unity with the 13 middot revelation of the Oral Torah logic format revealed to Moshe @ Horev. The Name together with its ensuing “pronoun” tohor middot — the term רוח הקודש hinges upon the knowledge that both this and that live as Spirits rather than words. What distinguishes the k’vanna of רחום from חנון? This question compares to describing, strictly through words, the distinction between one shade of blue from a slightly different shade of blue. How does a person define the color blue with words?

    The mitzvah of blowing the Shofar, from this great mitzva the chosen Cohen nations learns with wisdom how to pronounce the Ineffable Name, the Tetragrammaton. The lips of the mouth, they pronounce words and speak languages. But they can no more pronounce the רוח הקודש Name, than pigs can fly. Where does the Spirit of the Name, together with its tohor middot live? By the terms of the oath brit faith, by which HaShem and Avram cut an eternal brit – touching the all the lives of the future born chosen Cohen seed of Avram – these רוח הקודש Spirits reside within the hearts of all generations of bnai brit Israel. Hence the mitzva of tefillah – a Torah obligation – of the heart.

    Tefillah and meditation two completely different shades of blue. Both center the focus upon the breath. But whereas the latter employs the fingers of the hands to feel the electric impulses of a specific internal organ opposed by the electric impulses felt by an opposing internal organ … inhale/exhale. By the way I learn, a person seeks to elevate the qui/Chi, ADP unto ATP energy.

    The qui/chi produced by one internal organ, a slightly different shade of blue, than the ATP produced by the mitocondria of the assigned opposing internal organ. The skill of opposing one internal organ with the other…. This wisdom seeks to convert unto ‘rational consciousness’ awareness these two organs – combined. Using the mind, the neocortex of the brain, to command the organs of the body to transform their functions @ our minds’ command, into opposing poles, a battery requires. Disease defined as malnutrition of the different shades of qui\chi, which our different internal organs produce. Something comparable to British sailors, who suffered from scurvy, while on a long Sea voyage.

    Tefillah by stark contrast bases k’vanna upon the study of T’NaCH\Talmud sealed masoret. The latter serves as the יסוד by which Torah scholars, in all generations, define the k’vanna of specific shades of tohor middot. This discipline, which learns in order to define the k’vanna of prophetic mussar, and thereafter to affix the p’shat of prophetic mussar as the משנה תורה k’vanna of a specific blessing within the Shemone Esrei; together with doing a similar dedication of binding that same defined prophetic mussar p’shat משנה תורה unto halachot affixed to a specific Case\Rule Mishna.

    These affixed halachot to a specific Mishna, the sages of the Gemarah, specifically assigned them to a specific Mishna, sealed by the final redaction of the Talmud by Rav Ashi and Rav Ravina. They serve as the critical precedents, by which scholars gauge the k’vanna of each and every Rabbi Yechuda’s Case\Rule Mishnaot. The wisdom of this Talmudic scholarship stands upon the יסוד of Rabbi Akiva’s פרדס understanding of the k’vanna of the Oral Torah middot revelation of logic which Moshe the prophet heard at Horev. This פרדס sh’itta of learning, it too stands upon its own יסוד, learning and interpreting the Written Torah and Talmud halachot לשמה – the revelation of the First commandment @ Sinai.


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