I suppose this is where we part ways in actual knowledge of the spirit as it isn't one in the same as earthly "intelligence".
I didn't say that they were one in the same, I said there is no spiritual knowledge without intelligence.
If you have not arrived at your beliefs as a result of intelligent rational thought and if you do not see what you believe conform to and confirmed by reality every single day all you really have faith in is a fantasy.
Is that why the Jews said, "We will do and we will study"?
God rewards the effort put into a task, not the final product.
Actually, here is what was really said, along with a bit of commentary about it.
Doing and Hearing (Mishpatim 5776) - Rabbi Sacks
One of the most famous phrases in the Torah makes its appearance in this week’s parsha. It has often been used to characterise Jewish faith as a whole. It consists of two words: na’aseh venishma, literally, “we will do and we will hear” (Ex. 24:7). What does this mean and why does it matter?
There are two famous interpretations, one ancient, the other modern. The first appears in the Babylonian Talmud,[1] where it is taken to describe the enthusiasm and whole-heartedness with which the Israelites accepted the covenant with God at Mount Sinai. When they said to Moses, “All that the Lord has spoken we will do and we will hear”, they were saying, in effect: Whatever God asks of us, we will do – saying this before they had heard any of the commandments. The words “We will hear”, imply that they had not yet heard – not the Ten Commandments, or the detailed laws that followed as set out in our parsha. So keen were they to signal their assent to God that they agreed to His demands before knowing what they were.[2]
This reading, adopted also by Rashi in his commentary to the Torah, is difficult because it depends on reading the narrative out of chronological sequence (using the principle that “there is no before and after in the Torah”). The events of chapter 24, on this interpretation, happened before chapter 20, the account of the revelation at Mount Sinai and the Ten Commandments. Ibn Ezra, Rashbam and Ramban all disagree and read the chapters in chronological sequence. For them, the words na’aseh venishma mean not, “we will do and we will hear”, but simply, “we will do and we will obey.”
The second interpretation – not the plain sense of the text but important nonetheless – has been given often in modern Jewish thought. On this view na’aseh venishma means, “We will do and we will understand.”[3] From this they derive the conclusion that we can only understand Judaism by doing it, by performing the commands and living a Jewish life. In the beginning is the deed.[4] Only then comes the grasp, the insight, the comprehension.
Good post...
The Torah is
not in chronological sequence because God is not limited to time.
Thanks, but I learned it on God's Learning Channel, watching Hidden in the Hebrew with Uri Harel, and Sam Peak (a Jewish scholar), as well as some other rabbis.
I find Judaism fairly interesting, and even more so when I hear the scholars tell me how Christians screwed up the OT.
Two things that I learned that I thought were interesting. First verse in the Bible doesn't say "in THE beginning", it says "in A beginning", meaning there could have been more than one. The only way you would know that is if you read Hebrew or had a rabbi translate it for you.
And the other one is the commandment about killing. It doesn't say "thou shalt not KILL" but rather "thou shalt not MURDER". Big difference between the two, but most Christians don't know about that one either.