{"id":38,"date":"2006-10-05T15:30:42","date_gmt":"2006-10-05T15:30:42","guid":{"rendered":"http:\/\/summametaphysica.com\/ge\/5000-general-intellectual-thrust-of-judaism\/5003-geometry\/"},"modified":"2018-04-23T16:25:18","modified_gmt":"2018-04-23T16:25:18","slug":"5003-geometry","status":"publish","type":"page","link":"https:\/\/www.summametaphysica.com\/ge\/5000-general-intellectual-thrust-of-judaism\/5003-geometry\/","title":{"rendered":"50.03 Geometry (pps.40-41)"},"content":{"rendered":"

hard cover page 40<\/p>\n

Judaism and Halachah have their own inner logic and cohesive structure. In some sense this can be thought of as an inner theological geometry.<\/p>\n

. . . there is practical value, as well as theoretical validity, in the display of an inner logic within Judaism, which dispels anarchy and sets limits.
\n\u00e2\u20ac\u201dFackenheim163<\/sup><\/p>\n

The statement of Galileo that “the great book which ever lies before our eyes\u00e2\u20ac\u201dI mean the Universe\u00e2\u20ac\u201dis written in mathematical language and the characters are triangles, circles, and other geometrical figures” applies as well to the Halakhah. And not for naught did the Gaon of Vilna tell the translator of Euclid’s geometry into Hebrew [R.Barukh of Shklov], that “To the degree that a man is lacking in the wisdom of mathematics he will lack one hundredfold in the wisdom of the Torah.”
\n\u00e2\u20ac\u201dSolveitchik164<\/sup><\/p><\/blockquote>\n

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163 <\/sup>Fackenheim, Quest for Past and Future, (Boston: Beacon Press, 1968) p.13.<\/p>\n

164 <\/sup>Soloveitchik, Halakhic Man<\/em>, p. 57.
\nCf. ibid., p. 87. “Halakhic man, on the contrary, is very sparing in his recitation of the piyyutim, not, heaven forbid, on account of philosophical qualms, but because he serves his Maker with pure halakhic thought, precise cognition, and clear logic. . . .He serves the Creator by uncovering the truth in the Halakhah, by solving difficulties and resolving problems.”
\nCf. ibid., “Not so for halakhic man! When his soul yearns for God, he immerses himself in reality, plunges. with his entirelbeing, into the very midst of concrete existence, and petitions God to descend upon the mountain and to dwell within our reality, with all its laws and principles.”<\/p>\n

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hard cover page 41<\/p>\n

Rabbinic thought must have coherence.
\n\u00e2\u20ac\u201dM. Kadushin165<\/sup><\/p><\/blockquote>\n

Indeed Judaism congratulates itself on its internal cohesiveness. This claim is valid primarily in the realm of talmudic exegesis and Halachic development. In the realm of Jewish philosophy the same claim cannot truly be made. There are more than a few loose ends. While we may presume that embedded in Jewish canon and tradition lies a cohesive, integrated, and powerful philosophical structure, if it has been articulated we have not seen it. Thus, while over the millennia there has been a near-obsessive touching up of the minutiae of Halachah on the frescos of the cathedral dome, the underlying philosophical foundation has been allowed to remain less than convincingly completely developed.166<\/sup><\/p>\n

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165 <\/sup>Kadushin, The Rabbinic Mind, <\/em>p. 14.<\/p>\n

166 <\/sup>See ibid., p. 15. “Can we discern in the great array of ideas or concepts any form of organization, or at least, any organizing principle? This is, we believe, the central problem in the study of Rabbinic Judaism.”<\/p>\n

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hard cover page 40 Judaism and Halachah have their own inner logic and cohesive structure. In some sense this can be thought of as an inner theological geometry. . . . there is practical value, as well as theoretical validity, in the display of an inner logic within Judaism, which dispels anarchy and sets limits. 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