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<P>On areivim, RMB discussed Bach versus Beethoven:</P>
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<P>This makes Bach the more frum of the pair, because like frum Jews, his achievements unfolded within a<BR>set of rules.<BR><BR>I am also reminded of RSRH on "noi techeiles" -- and Rashi applies it to<BR>tzitzis even without techeiles -- "shelish gedil ushenei shelishei anaf"<BR>(Menachos 39a). RSRH writes that halakhah channels man's creativity by<BR>binding it in sky-blue, in sanctity. However, only 1/3 of the cord is<BR>bound. Human growth, the tzitz sprouting from the gedilim, is the<BR>creativity expressed in those channeled directions. That is what dominates<BR>human experience. I mangled it; see RSRH's Collected Writings vol III.<BR></P>
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<P>I think mangled is much too strong a term, but RSRH's idea is worth giving another formulation. Dayan Dr. I Grunfeld, in his masterful annotated translation of Horev, chapter 39, wrote as follows.</P>
<P>"In his fundamental essay "Symbolism in Jewish Law"... RSR Hirsch gives the following symbolic explanation: The tzizith consist of two parts: g'dil and anaf, the part which is bound and the part which is hanging down freely. Thus the moral teaching is expressed that man can only be really free when he controls and 'binds' himself, i.e.when he subjects himself to the moral law. The part of the tzitzith which is bound makes up one third of the length of the tzitzith, whereas the threads which hang down freely make up two thirds of the length of the tzitzith.This expresses the idea that Jewish law provides for more freedom than restriction."</P>
<P>RSRH's incredibly insightful essay "Symbolism in Jewish Law" is available in Hebrew translation "HaMitzvot Kismalim", Mossad HaRav Kook.</P>
<P>By including in the same posting a discussion both of Bach vs Beethoven and of RSRH, RMB has skillfully woven two areivim threads together.</P>
<P>Saul Mashbaum</P>
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