B"H
conclusions as a disputation of the ideas perpetuated in the na me
of Moses, the lawgiver. In the Torah, different aspects of the
creation appear according to exactly the same timeline of the
varying species, for instance trees preceding birds, water before
fish, and animals before the human being .
The Talmud expresses cases of scientific presumptions tha t
may be discarded by modern scientists, but the observations,
research and theories of rabbinical didactics was a combined
force that explains the physicality of the situation of life
according to the Biblical standard, as it concerns the facts o f
nature. Logical conclusions were based on experiential data and
though are reliable may be contra dicted by input of pertinent
data, especially in the modern era. Torah scholars can offer a n
explanation of scientific facts even as concerns the time
definition of millions of year, but only if the depth of the
Biblical accounts is kept in context, something the scientists
refuse to do. I ponder the reconciliation of the two realms o f
cognition.
The Jewish tradition can be understood as a framework to
guide one's presence in the world as an inclusion amongst the
functions of all beings that make up the realm of existence.
Everything in the universe can share faithfully in the purpose o f
creation, as an equal partner in the unified totality that is the
gravitational state of silent immobility. The language of I AM
seeks to express the least exertion necessary to accomplish the
most ra mifications. The inco mprehensible, ipso facto
indescribable yields to the epito me of insignificance while the
Unity of One is proclaimed sacred. Ineffable expressions o f
cultural affectations attribute glory to my inclusion therein.
Without that assurance my being is an unidentifiable speck in
the immensity which my brain has not been structured to process
as a perceivable entity, thus Hashe m i ncludes the holiness o f me
cleaving to religious belief that refutes the significance of truth.
Energy cannot be contained in form. E bbs of freedo m caress
the shores of inconsequentially and carry away the worry about
the place ment of my physiological disposition. I AM the
vanishing point looking at the illusion of the material prescience
of substance, its form possessed by external identification that
restricts being. I AM the gravitational state of silent immobility
until instinct impels cognizant application of the methods o f
survival (mental skills and talents that distinguish huma n
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