Rav Dessler On Reality and Perception, part II
2: The relationship between perception and reality is the subject of the next paragraphs, the first two of chapter 4: “We find that we learn according to this that our perception is itself the reality of the world for us. … This perspective seems strange to us, but it is only because we live in olam ha’asiyah and see the physical as literally (mamash) absolute…” (Note: The Hebrew actually borrows the word “absolute” throughout the essay.)
This is pretty clearly a phenomenologist position. (Phenomenology: A philosophy based on the intuitive experience of phenomena, and on the premise that reality consists of objects and events as consciously perceived by human beings.)
3: Rav Dessler himself extends the inability to experience miracles with the inability to experience their legacy. This is why we compute the molad from a point in the creation year, without accounting for the month that took fewer days because one of them was extended when the sun stood still for Yehoshua.
>This is why we compute the molad from a point in the creation year, without accounting for the month that took fewer days because one of them was extended when the sun stood still for Yehoshua.
Two points: Rambam in Moreh 2:35 seems not to take the standing of the sun literally. (he does seem to in pirush hamishna Avos 5:5).
Malmad Hatalmidim by R.Yakov Antuli (son in law of R. shmuel Tibon explains the story as follows:
Yehoshua prayed that he manage to pursue the enemies before the full moon sets (in other words all day and most of the night) which he did. “Velo otz lovo keyom tomim” refers back to Yehoshua.He pursued them all day and most of the night in one direction, therefore he needed almost 24 hours to make it back (keyom tomim). If you compare this to Moreh 2:35 it will shed light on Rambam’s words.