Yeshiva University High School For Boys - Elchanite Yearbook (New York, NY)

Page 32 text:

Meditation by RONALD ROTHMAN The man was no longer young. His head was heavy, and his back bent with age, ages of bending over books. and years spent in meditation. His features were craggy and rugged, each crevice suggesting another cove. The nose was a hooked Semitic nose. the nostrils flaring. The eyes brown and gentle like a doe's. A luxurious beard, Uwhite as the driven snow, covered a firm iaw. Argentian ear- locks framed his face. He was old, yet had an intangible aura about him, an age- less quality. He was the Iewish philosopher. The philosopher had been sitting there for an eternity. pondering. . . . Throughout the ages the Jew has kept with him an innate love of learning that has served as the link holding together the scattered children of Israel. This indigenous curiosity had led to, among other pursuits, the study of philosophy, a word coming from the Creek. meaning love of wisdom. Philo was the first recorded Iewish philosopher to attempt the penetration of the inner chambers of our religion. Naturally puzzled about Gd. he endeavored to understand the Lord by describing Him as the true substance existing outside of nature. He says that it is impossible for us to describe the Almighty. Therefore, we called him MASTER Q 1'11J'm J because, hampered by the limits of our minds, we see him as the Creator and Leader. As regards the Creation, Philo is the adherent of the Creek theory Cas many philosophers arej, that the world was created from a spiritual substance that lacked shape. and the Lord, in giving this substance f LOC-OSU the desired form. created the world and its inhabitants. Regarding the understanding of C1-d. he suggests the separation of individuals and commu- nities from worldly pleasures by learning and discussing Torah. It is through this medium that one will finally begin to reach an understanding. Other philosophers, such as Saadia Caon. have disagreed with Philo. Saadia Caon seems to believe that the world was created from absolutely nothing Cdis- regarding the Aristotelian theoryp. Saadia also disposed of the Persian hypothesis. which stated that he who created light did not create darkness. by saying, 'LThere is only one Creator fGdb. and darkness is not a Creation but merely the absence of light. He also explains that our Torah will exist forever. He writes that we as a nation endure only through our Torah. C-d has promised that the nation will exist forever, therefore the Torah must subsist for all eternity. Saadia also tries to reconcile .avoir nm-is 1-in nvswn 'win Finn and the fact that the Almighty is aware of the future. tFor if C-d is aware that I shall become a non-believer. how is it possible to choose and avoid the situation?7 He writes that the knowl- edge of thc future and inan's ability to choose are two distinct powers quite apart from one another. In spite of prerecognition, the human is still left with free will. Solomon Ibn Cabirol poses an even deeper metaphysical question by asking how Cad. who is entirely purc. can create a world as sordid and impure as our own. He answers this by saying that C-cl did not actively create the world. However. a ZS

Page 31 text:

MY' 4' Q' 1. -j , 5 . .-1 - Tm 39' J. i, l l 1 JJ, lim' 41 fx 4 si vQ'f, ' . , . f d . ,.,..:-+3Y'f ' ' A , ,,4,,., . - if .f -1 - - . Q l Fl x -. il ,- w ,.: N, , . 5 , , lv 5 , . Q. A 3, L ff' x, a s QF::'. - . ,N 1 5 Q . Nfl . P-S r Y f w .,,mu0'f - ' mu. V if S' c ef.. hw Y QQ: b :I ,ix I! Q JV' ' ,, -.mn-' ' 5 nf, ,Qb5fw.. V X W4 . 'iii A. .. T-- ' 1 Hi qw. m. , 'Q wx,

Page 33 text:

series of substances Qdifferent xvorlclsj emanated from an intangible source KSC-d J, and what evolved is our world. To me this seems even harder to understand than the original question. How can our impure world evolve from a A'pure substance such as the Lord? Since G-cl is omnipotent the question to ask is not how can G-d create an impurity, but why should an impurity be created! The ancient sage is beckoning. IIis voice is gentle. Colne, mv son, let us learn together. I sit down opposite him. and together we sit in silence. Abruptlv his eyes lift. and his gaze seems to pierce the very depths of my soul. His voice, rumbling forth as if it came from the very bowels of the earth. savs. It is well. inv son. to discuss philosophical and metaphysical problems. Do not. however, stumble as many have. Keep this in mind, for it is the mainstay of our people. 'C . .r1rn5e'nJ1r:s:1 praxis us ROCKS AND BLOOD by ROBERT N. TAUB XV hat is death to a shattered vase, Vlfhose heart still pumps the blood of life? For is this real death, that which may still Give rise to beauty? An element of succor. a soothing pain. A healing paste of immaculate strength. Can cool the wounds of my sorrows. But this paste did I lack, though Such a vase I once possessed. Mine it was, though inferior. Its craftsmanship mediocre. And, of the vase in its wholeness, VV as I never aware. Simple and commonplace though it may have been. Dear and cherished was it to me ever. The thought of its perfection charmed my very senses, Fragrant flowers and ephemeral beauty Did sprout forth from the wwe of my image. But alas, in my hands I held nought But this senseless pattern of obscurity. Tlze old vase is no moreg its pieces pieces be. Of what shall I fashion another? Of the untried clay of mv soul? On the wheel of mv heart? IO