-------- Original Message --------
|Subject:||More on Mitzvos and Iyun (Was Tznius and ILG)|
|Date:||Fri, 09 Mar 2007 16:28:07 -0500|
|From:||Yosef Gavriel Bechhofer <email@example.com>|
My colleague wrote, upon seeing my email:
I think this is a fair representation of my view of mitzvos but I'd like to have "salvific" defined as "metaphysical effect upon the neshamah and upon the spiritual fabric of the cosmos leading to the soul achieving a better place after death."
BTW the notion that the minutae of kashrus, taharos, korbanos, ketores, safrus etc ad infinitum has rational overt impact towards our refinement seems to me at least patently absurd.Ditto re the study of Tlamud b'iyun. What difference could it have rationally towards my moral refinement to discuss a stirah in rishonim in zevochim???? Or offer a lmudische disscetion of a machlokes.Either it's all supra rational or its just silly.After reading the Kellner book I am even more convinced of the inability of the neo Aristotelean world view to explain Judaism.
To which I say:
1. I think it absurd to regard all that as salvific. Why would the RBSo have us do all these silly things merely to save our souls. And, a refining impact need not be rationally or overtly explainable.
2. It is only such refining (to both reason and emotion) that makes Talmud b'Iyun worthwhile. See above #1.
3. At least I have the Rambam and Rov Rishonim on my side. Kellner, Shmellner...