צדוק קרויז
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mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi'>Dr. Zadok Krouz, a great-grandson of the first Chief Rabbi of Haifa, Rabbi Baruch Marcus lang=HE dir=RTL>הרב ברוך מרכוס זצ"לdir=LTR> and Rabbi Zadok Krouz,lang=HE dir=RTL>זצ"ל lang=HE> dir=RTL>הרב צדוק קרויזdir=LTR>, style='color:#202124'>The pioneers of the Jewish settlement and its builders in Jerualemdir=RTL>dir=RTL>,lang=HE> was born in Jerusalemdir=RTL>dir=RTL> in 1953. In his youth, he studied in various `yeshivoth` in Israel and U.S.A.. He later enlisted in the army, where he served in a combat engineering unitdir=RTL>dir=RTL>. class=HTML> class=y2iqfc>There he was injured and lost his eye.style='mso-special-character:line-break'>
His academic career began at the Hebrew university of Jerusalem, where he obtained a master`s degree, `cum laude`. He also studied Religious Philosophy in association with Columbia University of New-York, where he obtained a doctorate. https://www.jstor.org/stable/7e178b9b-89fa-3a4f-853e-a65dee7088bc?read-now=1&seq=7
Dr. Krouz served as a lecturer at New York`s Yeshiva University and at the Teachers` Training College in Brooklyn. He has published various articles.
https://zalulis.org/psychotherapy_articles_in_hebrew
mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi'>Dr. Zadok Krouz, a great-grandson of the first Chief Rabbi of Haifa, Rabbi Baruch Marcus lang=HE dir=RTL>הרב ברוך מרכוס זצ"לdir=LTR> and Rabbi Zadok Krouz,lang=HE dir=RTL>זצ"ל lang=HE> dir=RTL>הרב צדוק קרויזdir=LTR>, style='color:#202124'>The pioneers of the Jewish settlement and its builders in Jerualemdir=RTL>dir=RTL>,lang=HE> was born in Jerusalemdir=RTL>dir=RTL> in 1953. In his youth, he studied in various `yeshivoth` in Israel and U.S.A.. He later enlisted in the army, where he served in a combat engineering unitdir=RTL>dir=RTL>. class=HTML> class=y2iqfc>There he was injured and lost his eye.style='mso-special-character:line-break'>
His academic career began at the Hebrew university of Jerusalem, where he obtained a master`s degree, `cum laude`. He also studied Religious Philosophy in association with Columbia University of New-York, where he obtained a doctorate. https://www.jstor.org/stable/7e178b9b-89fa-3a4f-853e-a65dee7088bc?read-now=1&seq=7
He studied psychology and the philosophy of education at Tel-Aviv University, where he also completed a teachers` training program and Gestalt training program.
Dr. Krouz served as a lecturer at New York`s Yeshiva University and at the Teachers` Training College in Brooklyn. He has published various articles.
https://zalulis.org/psychotherapy_articles_in_hebrew
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God always loves only whom and what he loves, but his love is distinguished from an "all-love" only by a Not-Yet: apart from what he already loves, God loves everything, only not yet. His love roams the world with an ever-fresh drive. It is always and wholly of today, but all the dead past and future will one day be devoured in this victorious today. This love is the eternal victory over death.
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Franz Rosenzweig, Star 165
The article will discuss the prior conditions to the occurrence of the meeting between man and God. Several conditions must be fulfilled before man can meet with God: a) Only the gifted man meets with God. He must ear the meeting with god through arduous intellectual and spiritual study and discipline; b) The skilled man cannot yet meet God because he expects redemption from God. The second prerequisite for the meeting is the commandment to love God, after which God can then respond; c) The dialogue begins with the confession of man, which occurs because man thinks it will be to his advantage. He believes that God can forgive him. This hoped-for redemption is build upon a prerequisite of faith. The main purpose of the confession is in the faith that the confession man has in God; otherwise, he would not be confessing before him at all.
INTRODUCTION
Dr. Zadok Krouz
God is concealed behind His own creations and His laws.
Rosenzweig noted that God hides behind His creation and His laws, thereby keeping man from knowing the purpose of His rules and actions. He gives man obstacles to recognizing Him. This makes for a complex and fascinating relationship.
Prior to the act of creation, God was a hidden, silent God who related to neither man nor the world. This God served idolatry as an assumption fixed in structure and form. Therefore, Rosenzweig states, "God was not given the significance of the God of truth but rather of false gods" (Naharayim 239).
With the act of creation, God begins to be revealed, a "beginning of knowledge" (Star 173). But the "beginning of knowledge," according to Rosenzweig, is not knowledge of the purpose of His acts and laws, for "silence is praise unto Thee" (Ps. 65:2), "for there is not a word in my tongue" (Ps. 139:4), "truly my soul waiteth upon God" (Ps. 62:2), "but is knowledge of his love for man which fills man's soul with certainty and as to a soul which is loved. Thus, "we know about everything but not in the same degree" (Star 212-213, Naharayim 224).
"God created, that is the novelty. The nut, as it were, was broken. What we knew of God before this was of a hidden God, who hid himself and his life within his mythic sphere, in a fortress… this God, of which we knew what we knew, ceased to exist. The God of creation is the beginning" (Star 199)… "A beginning of knowledge without bringing everything to a conclusion in it" (Star 199, 173).
Maimonides, in The Guide to the Perplexed, explains why man is limited in knowing the purpose of the laws and acts of God. Knowing about God, Maimonides states, is knowing that you know nothing about Him. Events should not be attributed to God, for that is the way of nature, amplifying the simple Godly essence, turning a subject to subjects or events; amplifying His attributes amplifies God's essence. We draw the attributes from human experience, and there is no comparison between the creator and the created. Yet, Maimonides attributes to God, following Rabbenu Bahchia's definition (Havot HaLevovot Ch. 6), action, and he endeavors to prove that these attributes of action do not comprise amplification. Also, he permits negative attributes, which God does not possess, for behind the negative lies a positive perfection, the same attributes on a higher form.
In Chapter 70, explaining the word "chariot," Maimonides states: "As the rider rests on the chariot, separated and outside, so is God outside the world, separated and above it. And just as the rider uses the animal as the tool and moves it, so does God activate the upper sphere… and by his hand turns the entire world, and the upper sphere is nothing but God's tool, for He causes the whole world to move, moving with the movement of the upper sphere, which surrounds the entire world, activated by God."2 "Master of the Universe, Who reigned before any form was created… will reign alone."3 Rosenzweig strengthens the explanation of Maimonides: "Even by the recognized cunning knowledge of thought, we can comprehend nothing more in God…" (Naharayim 225).
God hides behind His creations and His laws and thereby safeguards the knowledge of the purpose of His laws and acts. Man, therefore, finds it difficult to recognize Him, making the relationship complex and wonderful. But Rosenzweig does not keep man bewildered by the booming silence as does Martin Heidegger. Rather, he opens for man the "beginning of knowledge" deep in man in order to know God. Heidegger maintains that you have no choice but to live, though the single reason for your living is to run towards the possibility of death (Vorlaufen in die Moglichkeit des Todes"). Man dies because he knows of his death, and he lives within that consciousness. Therefore, our existence is existence towards death, in his words: "eigententliches sein zum Tode." Contrary to Rosenzweig, who attempts to disclose to man the ideal solution to the fear of death and cessation in the love of God, Heidegger's thought plumbs the depths of death, according to Heidegger, is in man's being concentrated in it and not in his deviating from this reality. The entire validity and significance of the possibility of death, according to Heidegger, is in man's being concentrated in it and not in his deviating from this reality, towards God, as Rosenzweig holds. Our existence is a race (Vorlaufen), whose purpose is death; existence is tragic and fearful. At the moment we are born we receive the death sentence; there is no alternative. The fact that we now live and exist means that we shall die sooner or later. And where were we before birth? Where shall we go after death? Heidegger answers simply since we see the vision of all this in existence, since it is before it and after it, that is, before birth and after death, with us, there is nothing (Being 296). We live by chance, at a time and place not chosen by us (Being 345).
This knowledge or "beginning of knowledge" draws universal significance from the fact that it is neither rational nor theoretical. It does not relate to the reality of God or to his laws. It is knowledge that does not know it: For God is above all knowledge, definition and likeness; nevertheless, there is nothing more certain than the knowledge of God, a fact which makes the relationship wonderful and concrete (Naharayim 223-224,239).