“[T]he whole purpose of the Torah is to correct the sin of the Tree of Knowledge, which induced the confusion of the conduct of the sustenance of reality.”

Assorted Themes, On Torah

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Yehuda Ashlag 35
Orthodox Jewish Rabbi and Kabbalist 1886–1954

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“The life of reality is confused, disorderly, almost always without apparent purpose, whereas in the artist's imaginative life there is purpose.”

Sherwood Anderson (1876–1941) writer

"A Note on Realism" in The Literary Review (25 October 1924)<!-- also in Contemporary American Criticism (1926) -->
Context: The life of reality is confused, disorderly, almost always without apparent purpose, whereas in the artist's imaginative life there is purpose. There is determination to give the tale, the song, the painting, form — to make it true and real to the theme, not to life. Often the better the job is done, the greater the confusion. I myself remember with what a shock I heard people say that one of my own books Winesburg, Ohio was an exact picture of Ohio village life. The book was written in a crowded tenement district of Chicago. The hint for almost every character was taken from my fellow-lodgers in a large rooming house, many of whom had never lived in a village. The confusion arises out of the fact that others besides practicing artists have imaginations. But most people are afraid to trust their imaginations and the artist is not.
Would it not be better to have it understood that realism, in so far as the word means reality to life, is always bad art — although it may possibly be very good journalism? Which is but another way of saying that all of the so-called great realists were not realists at all and never intended being. Madame Bovary did not exist in fact. She existed in the imaginative life of Flaubert and he managed to make her exist also in the imaginative life of his readers.

Yehuda Ashlag photo

“The whole Torah is the names of the Creator.”

Yehuda Ashlag (1886–1954) Orthodox Jewish Rabbi and Kabbalist

All the stories and the laws and the sentences, all are His Holy Names.
Assorted Themes, On Torah

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“We are sinful not only because we have eaten of the Tree of Knowledge, but also because we have not yet eaten of the Tree of Life.”

83, a slight variant of this was later published in Parables and Paradoxes (1946):
We are sinful not merely because we have eaten of the Tree of Knowledge, but also because we have not yet eaten of the Tree of Life. The state in which we find ourselves is sinful, quite independent of guilt.
Also quoted in this form in The Parables of Peanuts (1968) by Robert L. Short, and Like a Dream, Like a Fantasy: The Zen Teachings and Translations of Nyogen (2005)
The Zürau Aphorisms (1917 - 1918)
Context: We are sinful not only because we have eaten of the Tree of Knowledge, but also because we have not yet eaten of the Tree of Life. The state in which we are is sinful, irrespective of guilt.

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“That which is hateful to you, do not do to your neighbor. That is the whole Torah; the rest is the explanation. Go and study it.”

Hillel the Elder (-112–9 BC) Mishnah rabbi

<span lang="arc" dir="rtl">דעלך סני לחברך לא תעביד. זו היא כל התורה כולה, ואידך פירושה הוא: זיל גמור</span>
D'`alakh s'nai l'khavrekh la ta`avaid. Zo hi kol hatora kulahh, ve'idakh perusha hu: zil g'mor
Babylonian Talmud, tractate Shabbat 31a

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“There are three Empires. First there is the Empire which was founded on the tree of knowledge. Then there is the Empire founded on the tree of the Cross. The third is still a secret Empire which will be founded on the tree of knowledge and the tree of the Cross — brought together.”

Emperor and Galilean (1873), as quoted by Lester B. Pearson in his address on accepting the Nobel Peace Peace Prize in Oslo, Norway (10 December 1957) http://nobelprize.org/nobel_prizes/peace/laureates/1957/pearson-acceptance.html

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“The Mishnah is the big basic and the iron pillar of the whole Torah.”

Judah Loew ben Bezalel (1512–1609) Czech rabbi

Gur Aryeh Vaetchanan

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