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Mintys: Laiškas

Dear Dovid,

I look forward to meeting you at Can Can at 15:00. I'm writing up some of my thoughts before we meet.

I've worked all of my life to know everything and apply that knowledge usefully. Last year I wrote a summary: http://www.selflearners.net/wiki/Truth/Book

Currently, I'm working towards a comprehensive book. I intend to write Ieva what I'd wish our children to take to heart from early childhood. I've made a list of the many ways that I've thought of God. I identified 24 ways that accord with the 24 ways of figuring things out which I had worked out earlier. I am now trying to distill that to the essence from which I might unfold everything else. That would be interesting to talk about with you.

Independently, I'm reading the Tanakh for the second time. (The first time was in 1992.) I'm taking God to be the author. I'm taking his word at face value. I wish to understand what I can conclude about God, or simply know, what is God trying to say about himself?

I'll share my thoughts about Genesis, chapters 1 to 25, that is, up until Abraham's death. Here's the Jewish Publication Society 1917 version: http://www.mechon-mamre.org/e/et/et01.htm


God doesn't make obvious why he is writing this book. Only an attentive reader might find his reasons, if any.

One reason is that God makes an effort to remind himself (and his readers) of his covenants:


God is one who rules. We, humans, are the ones he teaches to rule.

Just as God rules over heaven, so must we rule the earth and rule over sin. This is perhaps the main point of the Torah.


God creates by dividing (light and darkness, day and night, waters above from waters below, waters from land), by delegating (sun and moon over the light, fish over the seas, birds over the sky, humans over the earth and other creatures) and by having these authorities propagate (multiply). God finishes delegating and then rests.

God is distributed in his agency.

In other words, to try to distinguish between God and his angels is quite awkward, as when we distinguish between ourselves and our chair, our shirt, our glasses, our hands, our eyes, our brain cells, etc. In the Torah, as written, there is not a clear line of separation. There is an ambiguity.

God rules by restructuring his totality. We are limited and we ourselves don't typically address the totality. We can address it through God, by way of knowledge and in truth. We can thus likewise rule. We can learn to rule.


God portrays himself as cognizant. Yet typically, God doesn't explain his reasons. He might not have had any reasons for creating the heavens and the earth. The justification is subsequent, "And God saw that it was good."

In my own imagination, what God knows is what God thinks is what God does is what God is. They are all the same. Thus God as such is not premeditative as we are. For as soon as God thinks a thing, it is. Thus God is not "intelligent", nor does God "understand". God is headstrong. God investigates by doing. When God entertains a question, then he at once pursues it without hesitation.


God investigates: he takes a stand, follows through and reflects, over and over again. This is central to his activity. What is it that he is investigating? He is investigating the human heart. Yet he concludes that the human heart is inherently wicked. Yet he persists. Thus what he seems to be investigating is what it takes for humans to learn to be good. He adjusts his experiment as he goes along.

Many of these experiments start with a blessing:

God is an investigator.

God adjusts his experiment. God grows weary and gets involved.

God reflects, takes a stand and follows through

God's angel investigated, knows that Abraham fears God

God checks what is true - he sees for himself

God interrogates, makes moral inquiry

Humans likewise learn moral questioning.

God is committed to his experiment and its participants.

God grows mature.

There is a parallelism between God's growth and people's growth. They coevolve.

God has feelings and a heart. He investigates by way of them.


I imagine that God's mind is completely active and so he doesn't "know" but rather directly thinks. Knowledge and ignorance arise with people and their limitations. Unlike angels, people are independent agents. Thus it is relevant what they know or do not know.

God doesn't have or need names for the animals:

Yet God does know in the passive sense:

As the experiment evolves, as humans evolve, there is a growing background of "knowledge" and existential circumstance.

God thinks - he shows Abraham his thinking - lets him influence his thinking

Knowledge is problematic.

God reflects with us. It's remarkable that God, the author, writes about himself in the third person ("In the beginning God created the heaven and the earth...") rather than the first person ("In the beginning I, God, created...").

God engages us with knowledge. In engaging us, God chooses to be objective, not subjective. It is as if God the author is reflecting. It doesn't seem like a blueprint before the fact (as some claim) but rather a reflection (along with us) after the fact. This also accords with his unusual way of writing, whereby his various "notes" and "drafts" were pulled together around 600 to 400 BCE.


God works with people to see if he can teach them.

God is accountable, just as man is accountable. God identifies with man.

Humans must be able to bear their situation

God limits people.

Yet God encourages people that they multiply, that there be many people, though all limited.

People are taught by their conditions, their hardship.

In engaging people, God limits himself by his covenant.

There are those who "walked with God" (Enoch, Noach) and those who "God was with" (Ishmael, Abraham).

God and Abraham chose each other. Abraham chose God to be his God. God chose Abraham as his believer to teach his family. Abraham and God are blessed together in each other. Abraham's family keeps to God's way so that God might fulfill his promise.

The covenant is by irreversible commitment (circumcision) and from earliest childhood.

God experiments through earthly blessings

God prophesies

God is merciful to those who believe. But not all believe in God.


God is alert to what is good or not.

God need not show favor.

People are judged by how they deal with God's lack of favor.

Fear God because he is not necessarily good.


God is omnipotent. God can do anything.

God manifests through miracles

Person asks for a sign and God has preknowledge:

God is a creator of stories

God can be negotiated with, and yet God has his way.

Acknowledgement and submission to God's will. It's immutability is grounded in acknowledgement by believers.

People are given freedom.

Beyond God's assurance there is a wider perspective.


God teaches investigation, inquiry.

God teaches Abraham that there is fear of God among others, there are good and pure people, and God knowing tries them and exalts them

And Abraham thus grows wealthy. This is how God works.

God sends disease and health for trespass even when it is unintended and unknown so as to teach.

God teaches how to behave. What to eat and not to eat. Not to kill


God cares about people.

People care about each other.

God, like a father or relative, helps solve problems

God respects family relationships.

God is focused on men, not women. It is the males who are circumcised.

Peoples are characterized in terms of the sexual relationships of their forefathers, often incestual.


Knowledge of God is available to others.

God distinguishes the holy from among others. One must believe the holy one.

God's people are the channel between God and others.

When the intermediaries lack connection with God then others suffer, as when Abraham lied about his wife Sara.

The patriarchs are variants of the same value: Abraham (believer), Isaac (gullible), Jacob (trickster), Joseph (clever).

Abraham tries to prevent problems from happening

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Puslapis paskutinį kartą pakeistas 2015 liepos 01 d., 13:03