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The Sabbath: Its Meaning for the Modern Man (Shambhala Library)

New York: Henry Schuman. New York: Farrar, Straus and Young. II: London: Soncino, Tel Aviv: Hamenora. Translated by Joachim Neugroschel. New York: Farrar, Straus and Giroux.

Samuel H. Chicago: University of Chicago Press. Morris Faierstein. New York: Continuum. Ed: Gordon Tucker. Fritz A. New York: Free Press. Ruth Marcus Goodhill. New York: Crossroad. Jacob Neusner and Noam Neusner. Landham, Md. Susannah Heschel. All Rights Reserved.

Revised and reprinted in Liberal Judaism , Vol.

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Reprinted in Modern Judaism, pp At a certain moment, for example, the spirit of prophecy departed from Israel. Time to us is a measuring device rather than a realm in which we abide. Our consciousness of it comes about when we begin to compare two events and to notice that one event is later than the other; when listening to a tune we realize that one note follows the other.

Fundamental to the consciousness of time is the distinction between earlier and later. But is time only a relation between events in time? Is there no meaning to the present moment, regardless of its relation to the past? If nothing happened that is related to the world of space, would there be no time? A special consciousness is required to recognize the ultimate significance of time. We all live it and are so close to being identical with it that we fail to notice it.

The world of space surrounds our existence. Things are the shore, the voyage is in time. Existence is never explicable through itself but only through time. When closing our eyes in moments of intellectual concentration, we are able to have time without space, but we can never have space without time.

ISBN 13: 9781590300824

To the spiritual eye space is frozen in time, and all things are petrified events. There are two points of view from which time can be sensed:. Thus temporality may be defined as the relation of space to time. The boundless continuous but vacuous entity which realistically is called space is not the ultimate form of reality. Our world is a world of space moving through time — from the Beginning to the End of Days. To the common mind the essence of time is evanescence, temporality. The truth, however, is that the fact of evanescence flashes upon our minds when poring over things of space.

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It is the world of space that communicates to us the sense of temporality. Time, that which is beyond and independent of space, is everlasting; it is the world of space which is perishing. Things perish within time; time itself does not change. We should not speak of the flow or passage of space through time.

Sabbath Its Meaning Modern Man - AbeBooks

It is not time that dies; it is the human body that dies in time. Temporality is an attribute of the world of space, of things of space. Time which is beyond space is beyond the division in past, present and future. Monuments of stone are destined to disappear; days of spirit never pass away.

This can only mean that the day of giving the Torah can never become past; that day is this day, every day. The worth of a great day is not measured by the space it occupies in the calendar. In the realm of spirit, there is no difference between a second and a century, between an hour and an age.

Yet time remains impervious. We can overcome distance but can neither recapture the past nor dig out the future. Man transcends space, and time transcends man. We all take part in a procession through its realm which never comes to an end but are unable to gain a foothold in it. Its reality is apart and away from us. Space is exposed to our will; we may shape and change the things in space as we please. Time, however, is beyond our reach, beyond our power. It is both near and far, intrinsic to all experience and transcending all experience. It belongs exclusively to God.

It is as if time and the mind were a world apart.

Abraham Joshua Heschel

Every one of us occupies a portion of space. He takes it up exclusively. The portion of space which my body occupies is taken up by myself in exclusion of anyone else. Yet, no one possesses time. There is no moment which I possess exclusively. This very moment belongs to all living men as it belongs to me. We share time, we own space. Through my ownership of space, I am a rival of all other beings; through my living in time, I am a contemporary of all other beings. We pass through time , we occupy space. In regard to time, we are immune to such an illusion. Immense is the distance that lies between God and a thing.

For a thing is that which has separate or individual existence as distinct from the totality of beings.