{"id":104,"date":"2006-10-05T18:58:51","date_gmt":"2006-10-05T18:58:51","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/80030-privacy-responsibility-and-shelfhood\/80031-freedom-and-privacy\/"},"modified":"2018-04-23T20:27:36","modified_gmt":"2018-04-23T20:27:36","slug":"80031-freedom-and-privacy","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/80030-privacy-responsibility-and-shelfhood\/80031-freedom-and-privacy\/","title":{"rendered":"800.31 Freedom and Privacy (pps.115-116)"},"content":{"rendered":"

hard cover page 115<\/p>\n

\"arrow_up.gif\" freedom<\/em> \"arrow_right.gif\" \"arrow_up.gif\" privacy:<\/em><\/p>\n

Let us take it as a “given” that “His ways are not our ways,” ‘His knowledge is not our knowledge,” “His wisdom is not our wisdom.” Yet our freedom is our freedom. Our privacy is our privacy. And, regardless of the attributes of God, an invasion of our freedom\/privacy by another or Other or holy Other is still an infringement of our freedom\/privacy. The probability that we do not comprehend the parameters of the possible intrusion only aggravates the intrusion. It does not ameliorate the intrusion.<\/p>\n

One can make a case that privacy is an important component of liberty: that intrusions into privacy are intrusions into liberty; that intrusions into liberty ultimately lead to intrusions into privacy.<\/p>\n

Man cannot demand both complete personal freedom with concomitant privacy, and, at the same time, a God who intervenes when peril threatens. With freedom comes risk. For the Jew this risk is doled out generously.<\/p>\n

Thus, God’s omniscience inherently conflicts with man’s privacy needs. Man’s need for privacy is symbolized by the need of Adam and Eve for clothing subsequent to eating from the Tree of Knowledge. The concept of the Deity as all-knowing and all-watching in the here-and-now is thus somewhat anomalous to the privacy needs of post-Edenic man. The fact that<\/p>\n

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hard cover page 116<\/p>\n

God’s knowledge is different from man’s does not obviate the problem. It may be presumed that a significant portion of mankind desire privacy vis-\u00c3 -vis all intellects equal to or greater than man’s.476<\/sup><\/p>\n

Norman Lamm writes:<\/p>\n

The Halakhah’s<\/em> legal and moral doctrines of privacy can be shown to be based upon certain fundamental theological considerations. The Bible teaches that man was created in the image of God, (Gen. 1:26, 27) by which is meant that the creature in some measure resembles the Creator. . . . “Dignity” (kavod<\/em>) is thus a correlative of privacy. . . .As concealment is an aspect of divine privacy, so is it the expression of human privacy. .. . So sacred is this center of privacy in man that even God does not permit Himself to tamper with it; that is the meaning of the freedom of the will, the moral autonomy of man.477<\/sup><\/p>\n

The Talmud records an opinion that once a man has confessed his sins to God on the Day of Atonement, he should not confess them again on the following Yom Kippur-and applies to one who does so the verse, “as a dog that returneth to his vomit” (Prov. 26: 11). These are strong words, and they reveal to us the contempt of the Rabbis of the Talmud for the indignity inherent in the loss of privacy-even one’s own privacy, and even before his Maker only.478<\/sup><\/p><\/blockquote>\n

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476 <\/sup>See Genesis 3:21. “And the Lord God made for Adam and his wife garments of skin and clothed them.”<\/p>\n

477 <\/sup>Lamm, Faith and Doubt, pp. 302-303. (He cites Mendel, Derech Mitzvotecha, p. 59f.<\/p>\n

478 <\/sup>Ibid., p. 301.<\/p>\n

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hard cover page 115 freedom privacy: Let us take it as a “given” that “His ways are not our ways,” ‘His knowledge is not our knowledge,” “His wisdom is not our wisdom.” Yet our freedom is our freedom. Our privacy is our privacy. 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