- Comments on "Amulets" article by Rabbi Riskin
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- Moshe Ben-Chaim
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- Dear Editor,
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- It was refreshing to read Rabbi Riskin's position where he dismissed
all notions of amulets and people having powers. His view is that of
Rambam, Radak, Saadia Gaon, and many others. I believe these great
thinkers to have the correct philosophy, and have always viewed the
notion of physical objects or people having "powers" as
fallacy, although stories to the contrary still circulate among the
simple minded.
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- I recently heard a popular rabbi speaking on psychology, and he
seemed to be a rational person. When however, he concluded with a
story that the Baal Shem Tov read minds and had powers, I asked one
question, "where does the Torah ever depict a human with this
ability? The converse is actually true, the Torah depicts the frailty
of man, even Moshe our teacher. Did Dovid or Shlomo Hamelech ever read
minds, or perform wonders? Didn't Shlomo actually need to listen to
the two women, and only then consider their words so as to render a
judgment? Also, the High Holiday davening teaches us that Hashem alone
knows man's thoughts". This unique ability is reserved for G-d
alone and forms one of the three main principles upon which the
davening on the High Holidays focuses.
I then thought, if we see that the wisest of men, Shlomo Hamelech,
couldn't read minds, and further learn that G-d alone has this Divine
capacity, it is a terrible shame that a popular rabbi who teaches
others does not think for himself, but merely parrots the fables of
simpletons. Had he considered well, he would have dismissed these
stories. We also see that popularity is not determined by the learned.
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- Over Shavuos, I discussed Rabbi Riskin's article with with a friend
Rabbi Moskowitz. He mentioned a good point, "....quoting sources
alone can be duplicated by adherents of an opposite view, thereby
inviting counter articles equalizing the view he (R. Riskin) wished to
endorse."
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- If one is desirous of appealing to the intellect of a reader, it is
essential to give the reasoning behind one's views, and not to rely on
sources alone. The author of the Chovas Halavavos, Rabbi Bachya ben
Yosef, says similarly. He urges man not to merely follow the rabbis,
but he says man must prove or disprove ideas through rational
argument, until he sees - with his own reasoning - why a view must be
either true or false. Rabbi Bachya says if one does not prove ideas
through reason, "he will be punished for this and held
accountable for negligence."
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- So there is a dilemma; two opposing views cannot both be correct, I
refer to Rambam on amulets, and other views. What criteria then is to
be used to decide in favor of one over the other? It is impossible to
state "both views are correct". Although many people say
this today, we don't find viz., Ramban when arguing with Rashi saying
Rashi is also right! Ramban clearly held Rashi to be wrong in matters.
The statement that "both views are correct" is generated by
a cowardice of defending a view which others might reject.
Unfortunately, the need for social approval wins out over the desire
for truth, resulting in such foolish opinions. But deciding for
oneself is exactly what we find the author of the Chovas Halavavos
teaching us. He says that man must not merely follow the rabbis, but
he must prove or disprove ideas through rational argument, until he
sees - with his own reasoning - why a view must be either true or
false.
- This makes sense, as it can only occur that subsequent to
examination and consideration of an idea, that man actually holds his
own view. Until such consideration, man merely parrots others, and has
no merit in what he utters.
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- Man's mark of distinction and purpose in life is his engagement in
intellectual study, without such exercise, man earns no reward.
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- Looking at what Rabbi Riskin brought to light, perhaps we can expose
the falsehood of amulets and miracle workers by explaining the
following: Since man came after creation; is part of creation; is
subject to natural and metaphysical laws (i.e., aging, death,
punishment); he is therefore not in control of creation, as it
preceded him, nor is he in control of the forces guiding what has been
created. It is not reasonable to claim that man performs wonders,
which means altering such natural laws, and that inanimate matter
become amulets with powers. Additionally, if a man sins, and is
deserving of punishment, then the false belief in using amulets can
avert G-d's system of "schar v'onesh", reward and
punishment. We know man cannot avert G-d's systems, therefore, amulets
and protective 'blessings' cannot function.
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- We use reason in all areas of our lives, which job to take, to which
school to send our children, and which medications to ingest. Should
we not use reason in the most important area of life,...following the
Torah?
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- I would like to quote two more excerpts from the introduction of the
Chovas Halavavos:
- "If, however, you possess intelligence and insight, and through
these faculties you are capable of verifying the fundamentals of the
religion and the foundations of the commandments which you have
received from the sages in the name of the prophets, then it is your
duty to use these faculties until you understand the subject, so that
you are certain of it - both by tradition and by force of reason. If
you disregard and neglect this duty, you fall short in the fulfillment
of what you owe your Creator."
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- Devarim 17:8-10 states: "If a case should prove too difficult
for you in judgment, between blood and blood, between plea and plea,
between (leprous) mark and mark, or other matters of dispute in your
courts, ....you must act in accordance with what they tell you."
Regarding this passage, Rabbi Bachya states: "the verse does not
say,.....simply accept them on the authority of Torah ages,...and rely
exclusively on their tradition. Rather, (Scripture) says that you
should reflect on your own mind, and use your intellect in these
matters. First learn them from tradition - which covers all the
commandments in the Torah, their principles and details - and then
examine them with your own mind, understanding, and judgment, until
the truth become clear to you, and falsehood rejected, as it is
written: "Understand today and reflect on it in your heart,
Hashem is the G-d in the heavens above, and on the Earth below, there
is no other". (Ibid, 4:39)
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- Yashar cochacha Rabbi Riskin,
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- Moshe Ben-Chaim
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