Toriah.Org: Foundations of
Torah Thinking
In his A
History of the Jews, Paul Johnson (who is not Jewish) described the
nature of the Jewish contribution to mankind as follows:
No people has ever insisted more firmly than the Jews
that history has a purpose and humanity a destiny. At a very early stage
of their collective existence they believed they had detected a divine
scheme for the human race, of which their own society was to be a pilot.
They worked out their role in immense detail. They clung to it with
heroic persistence in the face of savage suffering... The Jewish vision
became the prototype for many similar grand designs for humanity; both
divine and man-made. The Jews, therefore, stand right at the centre of
the perennial attempt to give human life the dignity of a purpose.
The most influential intellectuals around the world are mostly
naturalists. They assume that God exists only in the minds of religious
believers. They
believe that we are a mere concatenation of chemicals and cosmic dust,
living out our lives in a blind and purposeless universe that came into
being for no reason. Judaism is a
protest against such despair in the name of God and in the name of
humanity.
The history of the Jewish people
starts with Abraham and Sarah. They and
their their descendants (at the mountain of
Sinai) undertake a long and momentous journey through the millennia
of history.
Abraham
is associated, above all,
with the attribute of chesed
--
acts of
kindliness to his fellow men. But Abraham also proclaimed the truth
about God to a world in which the knowledge of that truth had been lost.
Abraham considered this truth to be the most important thing that he
could teach to anyone who enjoyed the warmth and hospitality of his
home.
This
site hopes (over time) to explore some foundations
of Torah thinking. It is called Toriah based on the
following:
The stimulus provided by the Torah (ha'heara ha'Toriah) is an
introduction and preface to the stimulus provided by the intellect
(ha'hearas ha'Sechel)
and serves as proof for it.
(Rabbi Bachya ben Joseph Ibn Paquda, Chovos Halevavos,
Shaar Avodas HaElokim, chapter 3)
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