R
Robert_Sock
Guest
Please do not take this as an insult, but I think that your livelihood as a professor is dependent upon your conforming to the make-believe as portrayed by the mass media. This also is true for you to delve into the Hasidic philosophy. You just can’t do it and expect your livelihood to continue. It got so bad for me that I had to pass on several prestigious positions to fully practice my religious faith. I chose religion, first and foremost, and had to settle for a low paying job within the UCLA School of Law, but I got to practice my faith to its fullest, including my study of the Tanya. Again, professors are largely conformist to the values and norms in the professional world, and in conformity to the make-believe portrayed by the mass media. Religion is only a leap of faith if you judge it in relation to the phony make-believe world we live in.I think the Hasidic viewpoint of our being souls first and united with glorified bodies only at the end of time when we are resurrected is in keeping with most Christian, including Catholic, thought. Personally, I’m not in agreement since I don’t think the Torah and Talmud give us enough information on what form–body, soul alone, or both–the afterlife will take. Hasidism is taking a leap of faith concerning this. OTOH, religion itself requires a leap of faith.
Hasidism is not uniform in believing that the body is evil even though it is prone to harm, injury, suffering, pain, and temptation. In fact, Hasidism teaches that the most mundane and common behavior which depends on bodily processes–such as eating and sex–can be regarded as holy and spiritual acts.
The Tanya is such a rich source of wisdom, and I often wonder why more Jews and Catholics don’t study and practice it.
Yes, sex and eating can be viewed as spiritual acts in Judaism in general. But so can fasting and abstinence from sex be viewed as spiritual acts.