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by Joel Rich

From a recent WSJ article, which is relevant to rabbinic lecturers:

I”n times gone by, you might send a message internally that didn’t get outside,” says Mr. Sorrell. “Now, everything you write, everything that you say, you should think about it being on the front page of The Wall Street Journal.”

Bein Adam Le-chavero: Ethics of Interpersonal Conduct
By Rav Binyamin Zimmerman

We may suggest based on R. Hayyim Heller’s insight that the Rambam in all contexts demands a particularly rigorous standard of emuna that transcends the conventional definition of either knowledge or belief. Emuna conveys both affirmation and deep-seated conviction – amen –- as well as unshakeable loyalty, trust, and reliance – ne’emanut (see Rabbeinu Bachya, Kad Ha-kemach, Emuna). Intellectual awareness or even reasoned demonstration of Divine existence is insufficient if it is unaccompanied by unswerving dedication and commitment to the Divine Will. Superficial or uncritical belief that is not rooted in inquiry and introspection and that does not inspire one to channel all of one’s faculties to manifest Hashem’s presence (“kol atzmotai tomarna Hashem mi kamokha”) is also inadequate. In Sefer Ha-mitzvot, the Rambam utilizes an intentionally ambiguous term in order to convey both cognizance and belief in a maximal and integrated manner. In fact, the Ramban (Shemot 20:2) explicitly requires both knowledge and belief (she-yeide’u ve-sheya’aminu). The knowledge-belief implicit in this mitzva must redefine man’s purpose. (“Avraham Avinu and the Concept of Emunah”)

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About Joel Rich

Joel Rich is a frequent wannabee cyberspace lecturer on various Torah topics. A Yerushalmi formerly temporarily living in West Orange, NJ, his former employer and the Social Security administration support his Torah listening habits. He is a recovering consulting actuary.

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