#Rambam

[snissel613]

“Oh you like mitzvos? Name every mitzvah”

(To everyone’s horror, the Rambam then proceeds to name every mitzvah)

[the-garbanzo-annex-jr]

[flamingkorybante]

The thing I keep thinking about from queer talmud class last night is that the writings by Rashi are printed closest to the spine of the book on each page so that when the book is burned, his words are the last to be destroyed. Each printer laying out the book knowing that it will be burned. The consciousness of the pervasive will to destroy us being woven into the fabric of the living intergenerational conversation of our holy teachings.

[koenji]

"Redeeming captives takes precedence over feeding and clothing the needy. In fact, there’s no mitzvah greater than redeeming captives because a captive is hungry, thirsty, unclothed and in mortal danger. One who ignores redeeming a captive violates the prohibitions against hardening our hearts and closing our hands [...] No mitzvah is as great as redeeming captives." - Hilchos Matnos Aniyim 8:10 x

[moroniccats]

Ugh I love my chavruta but she is a grandmother and loves to meddle, so she told the rabbanit yesterday that I was ready to present my shiur on the Rambam’s internal contradiction on engagement laws, WHICH I SUPER WASN’T. So I had to scramble to get something halfway coherent in two hours.

It worked out okay though!

[sophieakatz]

Thursday Thoughts: Does Darth Vader Do Teshuvah?

Someone in a nerdy-Jewish Facebook group I’m a part of recently posed the question, does Darth Vader’s repentance in Return of the Jedi redeem him for his sins in the prequel trilogy? We’re currently in the month of Elul, the weeks leading up to the high holidays of Rosh Hashanah and Yom Kippur, so this is a particularly appropriate time to reflect on this question.

In Judaism, redemption is a matter of teshuvah – of returning. If you did something wrong before, the way to be redeemed is to learn that what you did was wrong and then demonstrate that you’ve learned it by returning to the situation and making the right choice this time. As Rambam says in Hilkhot Teshuvah 2:1, “What is complete teshuvah? When a person again confronts a sin they committed, is capable of doing it again, but nonetheless refrains from doing so in order to repent, not simply because they are afraid of the consequences or too weak to carry out the act.”

Darth Vader has, undeniably, sinned. Looking just at Revenge of the Sith, he murders a lot of people, including children, and in doing so contributes to the destruction of the Jedi Order and the rise of the evil Empire. Could he ever be redeemed for this, or for any of the atrocities he committed afterwards, up to and including genocide?

Murder is, to put it lightly, a tricky thing to do teshuvah for. If you kill someone, then they’re dead. You can never go back and decide not to kill that person this time. From this perspective, Vader may never be able to find redemption.

However, this is the Jewish concept of redemption. I have to acknowledge that this isn’t universal. In some religions, redemption comes from confession. In other worldviews, commonly found in movies and books, redemption can come from death.

Star Wars as a franchise subscribes to the “redemption equals death” trope. In this trope, a character who has done evil things in their life realizes the error of their ways and does a big, good deed that results in their death. The narrative makes it clear that this ultimate self-sacrifice is redemptive. Darth Vader’s end is emblematic of this trope, to the point where his picture is currently at the top of the Redemption Equals Death TVTropes page. Near the end of Return of the Jedi, Darth Vader sacrifices himself to save his son, Luke. Vader kills Emperor Palpatine, suffering fatal injuries in the process. We later see that Vader has become one with the Force, a sign that he has been redeemed.

However, as far as Judaism is concerned, you don’t find redemption by dying. Once you’ve died, you can’t go back and try anything again, so a dead person cannot complete teshuvah. Objectively speaking, Darth Vader dies without going back and re-addressing any of his sins. We could interpret this climactic scene as Vader once again facing the choice about whether to let the Emperor destroy the Jedi Order, and choosing differently this time. But that’s a stretch, even for me, and it still doesn’t do anything about all the murder Vader committed.

It would be easy enough for me to leave it at that – that Vader may be redeemed by the rules of this fictional world, but not by Judaism’s requirements for teshuvah.

Except I’m not going to leave it at that, because Rambam acknowledged that there are some situations for which you can’t go back and try again. Returning to Hilchot Teshuvah 2:1, Rambam says, “…but if a person only repented in old age, thus lacking the power to do what they would have done at an earlier point in life, this is not ideal teshuvah but it nonetheless counts and such a person is considered a ba’al teshuvah – a penitent person. Even if a person was a sinner their whole life and then repented on the day of death and died in a state of teshuvah, all sins are forgiven…”

So perhaps there’s another way out for Vader. Perhaps, in his final moments sitting there with Luke on the floor of the Death Star, he became truly penitent. He would never be able to re-address his sins in life, but he was able to make it clear to G-d – uh, to the Force – that he had realized and internalized the error of his ways. By this interpretation, yes, Darth Vader completes teshuvah and is redeemed.

[psychologeek]

Doing some historical research for Batfam fic.

Also some historical Jewish research

Now I think about the Rambam (Maimonides), that was born in Egypt and was smart

Now I think about Ra's Al-Ghul with Persian culture and his search for knowledge.

My brain: ooohhhhh AND THEY WERE ROOMMATES!!!

Anyway

I now have the cursed ship of Ras/Maimonides in my head, and

Brain, what is WRONG with you??

(everything)

[wisdom-and-such]

"The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal Name." --Tao Te Ching

Compare with 10th century Jewish Philosopher Maimonides in his ' The Guide for the Perplexed ' :

" G-d's existence is absolute...

Consequently it is a false assumption to hold that He has any positive attribute; for He does not possess existence in addition to His essence ;

it therefore cannot be said that The One may be described as an attribute.".

[dreaminginthedeepsouth]

Artwork - The Rambam

* * * *

"Do not imagine that character is determined at birth. We have been given free will. We ourselves decide whether to make ourselves learned or ignorant, compassionate or cruel, generous or miserly. No one forces us; no one drags us along one path or the other. We ourselves, by our own volition, choose our own way." Maimonides (Rambam)

[The Lights Of Kabbalah]

[torais-life]

Our first Rambam(Maimonides) cames yesterdayyyy!!!

B'H for all the wisdom of the rabbis and tzaddikim of Am Israel 🇮🇱✨

[a-witch-in-endor]

Rambam Mishneh Torah Hilkhot Teshuvah 2:1, amiright

sometimes life puts you in the same situation again to see if you’re still a dumbass

[hello-gloiber-universe]

https://youtu.be/E6SmGZp3dQM?feature=shared

Bom dia pessoas maravilhosas 🥰🌻❤️

Hoje é dia 26 de Tevet e o Tehilim do dia é o 119 do versículo 97 até o final do capítulo 🌻❤️🥰

https://rabinogloiber.org/13-principios/

O décimo primeiro princípio da fé judaica é:

Crer com plena fé que o Criador recompensa aqueles que cumprem Seus preceitos e pune quem os transgride.

O pagamento pelo que fizemos de bom neste mundo não está explícito na Torá porque o bem é eterno, e portanto a recompensa por ele, não só que também é eterna, mas mais do que isso, ela também é imensamente maior do que o bem que fizemos.

Por isso não tem como recebermos essa recompensa no nosso mundo material do jeito que ele é hoje.

Primeiro recebemos um Gan Éden HaTahton (Baixo Paraíso) onde uma hora lá equivale a setenta anos dos maiores prazeres aqui nesse mundo

E de lá vamos para o Gan Éden HaElion onde uma hora lá equivale a setenta anos no Gan Éden HaTahton

E quando acontecer o décimo terceiro dos treze princípios da fé judaica e os mortos ressuscitarem, o lado espiritual deste nosso mundo material vai se revelar e ultrapassar de longe a intensidade dos prazeres dos mundos espirituais

E consequentemente todos que estão no Gan Éden vão querer ressuscitar para usufruir da revelação do “Keter” que vai acontecer aqui embaixo

Ao contrário disso, a regra da Torá em relação ao castigo do tribunal Divino que recebemos por termos feito algo proibido é limitada ao nível máximo de acontecer para nós somente exatamente o que fizemos de mal, e nunca jamais mais do que isso.

Como diz a Torá de maneira figurativa “olho por olho e dente por dente”.

Ou seja, não podemos receber um castigo que ultrapasse em um único milímetro o mal que fizemos

Ao contrário da regra Divina em relação à recompensa pelas coisas boas que fazemos, o castigo pelas coisas ruins que fizemos pode ser sempre menor do que o que fizemos, mas nunca maior.

De vez em quando pensamos :-“E se acontecer alguma coisa errada?

Nessa hora devemos nos lembrar que a única coisa errada que aconteceu foi o fato de pensarmos assim!

Ou seja, esse tipo de pensamento foi a coisa errada!

Esse pensamento é um desperdício de ânimo e esforço.

Devemos nos lembrar que D’us é a essência do bem e a natureza de quem é bom é fazer o bem, e com certeza D’us vai fazer com que tudo dê certo mesmo que o ser humano não imagina como isso vai acontecer

Isso não vai contra o décimo primeiro princípio da nossa fé que “o Criador recompensa aqueles que cumprem Seus preceitos e dá uma retificação para quem os transgride”, porque quando temos a segurança de que Hashem vai nos ajudar, essa segurança já é um bom motivo para recebermos essa ajuda.

D’us está nos recompensando por essa Mitzvá do “Bitahon” que consiste, não em acreditar que tudo o que D’us faz é para o nosso bem (Emuná), mas sim que D’us vai fazer para nós o que é bom aos nossos olhos de maneira revelada (Bitahon)!

Expressamos nossa confiança em D’us por meio da nossa alegria e tranquilidade por pior que seja a situação

Alegria é energia!

Quando estamos alegres, expressamos por meio disso nossa confiança em D’us.

Alegria em situações preocupantes demonstram que confiamos em D’us e por isso não nos preocupamos com nada e estamos com fé total que tudo vai dar certo.

A atitude de estarmos alegres e confiar em D’us tem a força de mudar a realidade e fazer com que as coisas ruins desapareçam e o bem oculto no mundo se revele.

Sendo assim temos que estar alegres e tranquilos o dia inteiro!

Cada um de nós, (tanto homens quanto mulheres) tem que se lembrar que D’us, bendito seja, não só dirige o grande mundo, mas dirige sem dúvida alguma também o pequeno mundo de cada um e um de nós.

E da mesma maneira que ele dirige o universo de acordo com o que ele vê que é bom para o universo, assim dessa mesma maneira ele dirige o nosso mundinho particular de acordo com o que ele está vendo que é bom para nós.

Temos que confiar nele que com certeza ele dirige o nosso mundo pequeno de um jeito bom.

Uma mãe não esquece o seu nenê no supermercado, D’us nunca se esquece de nós.

D’us é a essência do bem e a natureza de quem é bom é fazer o bem, por isso podemos começar o dia confiantes de que tudo vai dar certo.

Temos que confiar no Criador e Administrador do mundo, que toma conta de cada um de nós particularmente e que não existe um lugar aonde ele não se encontra.

E como exemplo nos perguntamos:- Será que podemos ficar tristes quando estamos na presença de um grande e bom Rei, um Rei cheio de bondade verdadeira?

Claro que nesse caso não temos mais com o que nos preocupar e do que teríamos que ter medo se estamos na sala do Rei.

O exemplo está claro, e principalmente pelo fato de não ser um exemplo mas sim uma verdadeira realidade, e muito mais do que no exemplo, infinitamente maior e maior, acima e acima disso.

Uma mãe não esquece o seu nenê no supermercado, quanto mais D’us não nos esquece por aí mas está cuidando de nós a cada instante.

Rabino Gloiber

Sempre correndo

Mas sempre rezando por você ❤️🥰🌻

https://rabinogloiber.org/13-principios/

[conscienciacoletiva]

Curso Global da Academia Bnei Baruch de Kabbalah Aula 6 "História da Kab...

[hyperpotamianarch]

I'm going to take Rambam/Ibn Ezra, but not because of what you said but because I'm going to roast you for mistakes. We'll see if I can do so in rhymes.

Moshe wrote a guide For all the perplexed; In philosophy, that is, Dummies be expelled!

Rashi was the first Of Torah commentors Did not steal ideas Counts among mediators!

On Rashbam I'd say, You made good effort But return logic to Rambam And Rashi's Drash fort!

Ibn Ezra... I do dread, Attempting to criticize, As I do really like him, When his bad luck does rise!

All right, that was a valiant attempt. In short: no book of Rambam can be called for dummies. Not even the Mishneh Torah, which was written as a supposed replacement to studying the Talmud for less talented Jews. The Guide for the Perplexed is actually for those perplexed in philosophy, and is made for the smartest of people. He's a glanking elitist, as well, on occasions, and is considered the most rationalistic of Rabbis.

Rashi tends to bring Midrashim in his interpretations, that is true. But that's not stealing, especially when most of the time he cites the source. I'm really kind of baffled by the implication that he stole stuff. Plus, he's way more on the mixing Pshat and Drash side, as Rashbam literally had a disagreement with him about the Pshatot that get found every day. So far, I think Rashbam is way more Pshat centered than anything.

Rashbam himself... Well, had I written this I'd probably have inserted "gets overshadowed by his younger brother", and maybe "tries and fails to be his grandpa". The latter refers to his commentary on Bava Batra which is supposed to be a continuation to Rashi who didn't finish writing on this Talmudic tractate. And he bodes well enough, but Rashbam is very noticeably not Rashi. He's a Tosafot writer attempting to write as Rashi, and he fails. Miserably. The other addition I oferred refers to how Rabenu Tam is way more well known, even though (IIRC) he was he youngest brother.

In hindsight, I take back every criticism I had on the Ibn Ezra description. This is 100% on point, he hates everyone and everyone hates him. But I do love seeing him roast people. Like Ben Zuta, the only friend a bull has!

Hopefully that wasn't too antagonizing. And to be honest, Ibn Ezra would've hated my little poem here with passion, due to irregular metre and lack of proper rhyming.

I made a jewish tag yourself meme, with the great commentators of the medieval times, pls enjoy :)

[teenageascetic]

“WHEN THOU GOEST FORTH TO BATTLE AGAINST THINE ENEMIES, AND SEEST HORSES, AND CHARIOTS etc. This is a new commandment which he now declared to them as they came into battles. The purport of the verse, For the Eternal your G-d is He that goeth with you, to fight for you against your enemies, to save you is to admonish them against becoming faint-hearted and that they should not fear their enemies. He states that they are not to rely in this matter on their own strength, thinking in their hearts. We are mighty men, and valiant men for the war, but instead they are to turn their hearts only to G-d and rely on His help, thinking that He delighteth not in the strength of the horse, and He taketh no pleasure in the legs of a man, for The Eternal taketh pleasure in them that fear Him, in those that wait for His mercy. He states to fight for you against your enemies meaning that He will make them fall before you by the sword. He states to save you meaning that they will be spared in battle and that not a man among them will be missing, for it would be possible that they vanquish their enemies and that many of them, too, would die, as is the way of battles. Therefore Joshua cried out when about thirty and six men fell in [the battle of] Ai, for in His commandatory war not one hair of their heads should have fallen to the ground, for the battle is the Eternal’s. Now the priest who serves G-d is to admonish [the warriors] to fear Him, and give them assurance [of His help]. The officers, however, speak in the customary way of the world, lest he die in the battle, for in the normal course of events even some people of the group of the victors die. He commanded that these three categories [of people] return because one’s heart is on his [new] house, vineyard, and wife and he will [be the first to] flee.”

-Maimonides on Deuteronomy 20:1.