25 septiembre 2017

Qué impide hacer Teshuvah

"Let me mention what our Sages said regarding this. Our Sages, zl, said (Yoma, Rif 6a): There are twenty-four things that impede one from doing teshuvah: They are: (1) causing ill will; (2) lashon hara;173 (3) one who is prone to anger; (4) one who entertains bad thoughts; (5) one who associates himself with the wicked; (6) one who habitually partakes of meals where there is insufficient food for its owners; (7) one who gazes immodestly; (8) one who shares in the spoils of a thief; (9) one who says/T will sin and repent.174״ Similarly, our Sages have stated in the Mishnah (Yoma 8:9), “One who says, 'I will sin and repent is not given the opportunity to repent. If he says, I will sin and Yom Kippur will atone' — Yom Kippur will not atone"; (10) one who honors himself at the expense of another; (11) one who separates from the community; (12) one who belittles his forebears and his teachers; (13) one who curses the community; (14) one who prevents the community from fulfilling a mitzvah; (15) one who turns his fellowman from the proper path to an evil one; (16) one who uses the pledge of a poor person; (17) one who accepts a bribe to pervert the judgment of others; (18) one who finds a lost object and does not return it to its owner; (19) one who sees his son corrupting his ways and does not protest; (20) one who partakes of the spoils meant for the poor, orphaned, and widowed; (21) one who disputes the words of the Sages; (22) one who makes false assumptions about another; (23) one who despises admonishment; and (24) one who mocks the mitzvos"

Rabbi Yonah de Gerona
 Shaarei Teshuvah. pp 87-89

17 mayo 2017

True love

"9. The thirteen articles of Maimonides, in setting forth a Jewish Credo, formed a vigorous opposition to the Christian and Mohammedan creeds; they therefore met almost universal acceptance among the Jewish people, and were given a place in the common prayerbook, in spite of their deficiencies, as shown by Crescas and his school. Nevertheless, we must admit that Crescas shows the deeper insight into the nature of religion when he observes that the main fallacy of the Maimonidean system lies in founding the Jewish faith on speculative knowledge, which is a matter of the intellect, rather than love which flows from the heart, and which alone leads to piety and goodness. True love, he says, requires the belief neither in retribution nor in immortality. Moreover, in striking contrast to the insistence of Maimonides or the immutability of the Mosaic Law, Crescas maintains the possibility of its continuous progress in accordance with the intellectual and spiritual needs of the time, or, what amounts to the same thing, the continuous perfectibility of the revealed Law itself. Thus the criticism of Crescas leads at once to a radically different theology than that of Maimonides, and one which appeals far more to our own religious thought.
10. Another doctrine of Judaism, which was greatly underrated by medieval scholars, and which has been emphasized in modern times only in contrast to the Christian theory of original sin, is that man was created in the image of God. Judaism holds that the soul of man came forth pure from the hand of its Maker, endowed with freedom, unsullied by any inherent evil or inherited sin. Thus man is, through the exercise of his own free will, capable of attaining to an ever higher degree his mental, moral, and spiritual powers in the course of history. This is the Biblical idea of God's spirit as immanent in man; all prophetic truth is based upon it; and though it was often obscured, this theory was voiced by many of the masters of Rabbinical lore, such as R. Akiba and others."

Chapter IV. The Jewish Articles of Faith
Jewish Theology by Kaufmann Kohler