Why is there very little about the yetzer horah in Chassidus? There's alot about the Nefesh Habahamis yet very little about the yetzer horah?
Possibly the yetzer horah is that part of ourselves that wants to do real evil. I mean real evil. Like you get that thought let me kill that guy. Do you know that thought? It happens to me. You know you'll never do it, yet the thought comes to you.
Now that's the yezter horah.
The Nefesh Habahamis, on the other hand, are those things we enjoy, those things that unfortunately get the better of us at times, you know, those selfish things.
That's why in the olden days they had to deal with the yetzer horah. Have you read those stories in Na"ch?
Nowadays, why talk about the yetzer horah? Tell me how many people will actually listen to him anyway?
From my dear brother Zalman Sheyi'.
Sunday, December 30, 2007
Why has it become so bad?
Here is how I saw the end of last weeks Parsha - Shemot:
For over 40 years the Rebbe is doing all he can to bring Moshiach.
Finally the Rebbe turns to Hashem; "Why?!". Look what's happened I did everything I possibly could. You told us centuries ago that Kolu Kol HaKitzin. It's been over fifty years since L'Alter L'Geulah. And look it's only getting worse... Eretz Yisrael... Crown Heights... Anash... The tragedies... Ad Mosai?! Why did you send me?
And Hashem responds: "Atta Tireh - Now you will see" Last time I told you, you won't see going into Eretz Yisrael.
Atta Sireh - this time, I promise you, this time you will see, the Geulah Ha'amittis V'Hashleimah.
For over 40 years the Rebbe is doing all he can to bring Moshiach.
Finally the Rebbe turns to Hashem; "Why?!". Look what's happened I did everything I possibly could. You told us centuries ago that Kolu Kol HaKitzin. It's been over fifty years since L'Alter L'Geulah. And look it's only getting worse... Eretz Yisrael... Crown Heights... Anash... The tragedies... Ad Mosai?! Why did you send me?
And Hashem responds: "Atta Tireh - Now you will see" Last time I told you, you won't see going into Eretz Yisrael.
Atta Sireh - this time, I promise you, this time you will see, the Geulah Ha'amittis V'Hashleimah.
Friday, December 21, 2007
HAMUNAS ELOKUS CHAPTER 4
Chapter 4
The Maharal explains that the descriptions of G-d found in the Torah are not describing G-d’s essence.
For example G-d cannot be called a knower. The torah writes “and G-d knew” as a verb, meaning that knowledge is just like action. Action does not define him and does not cause his essence to change based on the changing action, so too his knowledge does not define him and does not cause change within him.
G-d’s knowledge of himself cannot be called knowledge. It is far exalted then knowledge as we know it (therefore it is not appropriate to say “he and his knowledge are one”).
However it is appropriate to say that He knows the creation. For he contracts himself to be defined by knowledge. To know, and by knowing to create the limited and defined world.
Although G-d’s knowledge is not the essence of g-d, and in comparison to G-d’s essence knowledge and the created beings are the equal, knowledge is not a crated being. It is G-G-dliness.
G-d creates trough the Ten attributed beginning with wisdom. And that is how there are different creations there differences come from the vessels of the ten Sefirot.
[G-d’s oneness is undefined. He therefore can create many creations although he is one. however in order for the creations to be defined and limited - unlike God, he created them through the Ten Sefirot which are limited and contracted expressions of G-dleness]
The sefiros are G-dly and concerning the sefiros we can use the Rambam’s explanation “he and his wisdom are one”.
The Maharal explains that the descriptions of G-d found in the Torah are not describing G-d’s essence.
For example G-d cannot be called a knower. The torah writes “and G-d knew” as a verb, meaning that knowledge is just like action. Action does not define him and does not cause his essence to change based on the changing action, so too his knowledge does not define him and does not cause change within him.
G-d’s knowledge of himself cannot be called knowledge. It is far exalted then knowledge as we know it (therefore it is not appropriate to say “he and his knowledge are one”).
However it is appropriate to say that He knows the creation. For he contracts himself to be defined by knowledge. To know, and by knowing to create the limited and defined world.
Although G-d’s knowledge is not the essence of g-d, and in comparison to G-d’s essence knowledge and the created beings are the equal, knowledge is not a crated being. It is G-G-dliness.
G-d creates trough the Ten attributed beginning with wisdom. And that is how there are different creations there differences come from the vessels of the ten Sefirot.
[G-d’s oneness is undefined. He therefore can create many creations although he is one. however in order for the creations to be defined and limited - unlike God, he created them through the Ten Sefirot which are limited and contracted expressions of G-dleness]
The sefiros are G-dly and concerning the sefiros we can use the Rambam’s explanation “he and his wisdom are one”.
Wednesday, December 12, 2007
Outline of HAMUNAS ELOKUS chapter 3
Hamunas Elokus chapter 3.
G-d is not composed of many powers, he is one. (If he were composed there would be many G-d’s, he, his intellect his emotions etc.)
The Rambam therefore says that G-d’s wisdom is not like our wisdom. G-d, his wisdom and the knowledge he comprehends are all one.
The Maharal disagrees with the rambam on the point that G-d is united with his wisdom. The essence of g-d is undefined and G-d does not unite and become one with any level or description.
The sages of the kabbalah use the Rambam’s description to explain the wisdom of ATZILUT, not the essence of G-d. (The G-dliness that was contracted and now shines in ATZIULUT is one with the wisdom of ATZILUT)
The fact that G-d is simple meaning undefined allows him to be everywhere and create everything for when something has a definition it is then separated from anything else that does not share that definition.
This then is the meaning of the commandment to believe; G-d’s essence can not be comprehended and must be related to with the power of belief.
G-d is not composed of many powers, he is one. (If he were composed there would be many G-d’s, he, his intellect his emotions etc.)
The Rambam therefore says that G-d’s wisdom is not like our wisdom. G-d, his wisdom and the knowledge he comprehends are all one.
The Maharal disagrees with the rambam on the point that G-d is united with his wisdom. The essence of g-d is undefined and G-d does not unite and become one with any level or description.
The sages of the kabbalah use the Rambam’s description to explain the wisdom of ATZILUT, not the essence of G-d. (The G-dliness that was contracted and now shines in ATZIULUT is one with the wisdom of ATZILUT)
The fact that G-d is simple meaning undefined allows him to be everywhere and create everything for when something has a definition it is then separated from anything else that does not share that definition.
This then is the meaning of the commandment to believe; G-d’s essence can not be comprehended and must be related to with the power of belief.
Thursday, November 22, 2007
HANG UP THE BACKDROP
Love your fellow as yourself, this is the entire Torah.
The commandment to love a fellow is emphasized in the Chasidic teachings and the Chasisdic life style.
The big question is HOW? How can you love someone else as yourself? Even your best friend will inevitably get you upset sometimes?
A person does not get on his own nerves. A person does not hate himself even when he knows that he did something wrong. The sages in their wisdom have said: “A man does not see his own faults”.
Why not? Don’t you know your own shortcomings better then anyone else? Who truly knows your weaknesses if not yourself? Yet you love yourself profoundly, and against that backdrop all of your faults have no significance at all, they are irrelevant.
When someone else discovers a fault of yours you become furious. The other person who lacks that powerful backdrop of love sees only the default and that dominates his perspective.
This then is the key to “love your fellow as yourself” when you love your fellow you will not see his faults just as you don’t see your own.
Chasidus teaches that when we develop this attitude toward other people G-d does the same to us. The verse states “he sees iniquity however he does not meditate on it”, G-d knows of it but it is insignificant because we are part of him and “a man does not see his own faults”.
The commandment to love a fellow is emphasized in the Chasidic teachings and the Chasisdic life style.
The big question is HOW? How can you love someone else as yourself? Even your best friend will inevitably get you upset sometimes?
A person does not get on his own nerves. A person does not hate himself even when he knows that he did something wrong. The sages in their wisdom have said: “A man does not see his own faults”.
Why not? Don’t you know your own shortcomings better then anyone else? Who truly knows your weaknesses if not yourself? Yet you love yourself profoundly, and against that backdrop all of your faults have no significance at all, they are irrelevant.
When someone else discovers a fault of yours you become furious. The other person who lacks that powerful backdrop of love sees only the default and that dominates his perspective.
This then is the key to “love your fellow as yourself” when you love your fellow you will not see his faults just as you don’t see your own.
Chasidus teaches that when we develop this attitude toward other people G-d does the same to us. The verse states “he sees iniquity however he does not meditate on it”, G-d knows of it but it is insignificant because we are part of him and “a man does not see his own faults”.
Monday, November 5, 2007
Shabbos Parshas CHAYY SARAH 5768
Chasidus - DERECH MITZVOSECHA – AHAVAS YISRAEL.
We discussed the importance of accepting the Mitzvah to love a fellow before the prayers.
The first idea is that to ascend on high our soul has to be complete. Since all our souls are interconnected we each have a part of everyone’s soul within ourselves. Therefore if we disconnect from someone else by hating that person we are in effect pushing away part of ourselves leaving us crippled.
The second point explained in the MAMAR is: in our source which is the infinite light of G-d we all are one. We want to connect to our source through prayer. If we don’t feel that way then we can’t unite with the light of G-d.
We came up with the following example. When two brother’s fight, and then one of the brothers wants to connect to the father, the father can’t accept the child completely, because the father is the source of both children and to him they are both important he therefore cannot accept one child separating from the other.
We discussed the importance of accepting the Mitzvah to love a fellow before the prayers.
The first idea is that to ascend on high our soul has to be complete. Since all our souls are interconnected we each have a part of everyone’s soul within ourselves. Therefore if we disconnect from someone else by hating that person we are in effect pushing away part of ourselves leaving us crippled.
The second point explained in the MAMAR is: in our source which is the infinite light of G-d we all are one. We want to connect to our source through prayer. If we don’t feel that way then we can’t unite with the light of G-d.
We came up with the following example. When two brother’s fight, and then one of the brothers wants to connect to the father, the father can’t accept the child completely, because the father is the source of both children and to him they are both important he therefore cannot accept one child separating from the other.
Wednesday, October 24, 2007
Choose life
Hashem gives us good and life, and evil and death. And He asks of us; 'Please choose life'.
Everything in our world has life and death. The life is the positive and good in that thing. The death is the physical and material of it. Food, for example, has the physical pleasure and it also gives life. When we eat we're healthy. We can study Torah, pray to Hashem and do many wonderful and good things. That is the life and good of the food.
Why is the good called life?
The good in everything is the G-dly in it. Studying Torah is G-dly. Praying is G-dly. And doing good is G-dly. And G-d is the One who gives life to everything. What would happen if you remove G-d and the life He gives from something? That thing would die or cease to exist. Just like a soul leaving a body.
When we think about this we start looking at everything differently. We stop wanting death or the death in anything. We stop being gluttons. We stop being materialistic. And everything in life takes on a purpose. Not to kill anything by separating it from it's life. And to choose and give life to everything. And it all becomes G-dly.
We eat to do good things. We do business to do good things. And we keep away from cheating while doing business or eating non-kosher. We don't want to separate the bad from the good.
Everything in our world has life and death. The life is the positive and good in that thing. The death is the physical and material of it. Food, for example, has the physical pleasure and it also gives life. When we eat we're healthy. We can study Torah, pray to Hashem and do many wonderful and good things. That is the life and good of the food.
Why is the good called life?
The good in everything is the G-dly in it. Studying Torah is G-dly. Praying is G-dly. And doing good is G-dly. And G-d is the One who gives life to everything. What would happen if you remove G-d and the life He gives from something? That thing would die or cease to exist. Just like a soul leaving a body.
When we think about this we start looking at everything differently. We stop wanting death or the death in anything. We stop being gluttons. We stop being materialistic. And everything in life takes on a purpose. Not to kill anything by separating it from it's life. And to choose and give life to everything. And it all becomes G-dly.
We eat to do good things. We do business to do good things. And we keep away from cheating while doing business or eating non-kosher. We don't want to separate the bad from the good.
Tuesday, October 23, 2007
PRESENTATION
Here is the problem, I was taught to appreciate ideas for their essence, not for the way they are presented. Most of my teachers were not brilliant communicators, there confidence came from the force of their ideas not from the drama of their presentation. They expected their students to be intellectually mature, to see beyond the weakness of the package and to appreciate the wisdom for its true value.
I understand why they disregarded the presentation aspect of teaching. Presentation can be misleading. A beautiful delivery does not insure the merit of the argument.
Now in my own capacity as teacher I find myself following the same path, focusing on the content of the subject, giving no taught to the style of the delivery.
I have to change. for the ideas that impress me most are the ones that were presented in a moving way intellectually or emotionally.
To illustrate this point look at the end of one of Rabbi Yehuda Halevies poems, the message would be dull and dry without his brilliant choice and arrangement of words.
“… Easily, I could leave behind
This Spain and all her luxuries
As easy to leave as dear the sight
Of the temple’s rubble would be to me.”
I understand why they disregarded the presentation aspect of teaching. Presentation can be misleading. A beautiful delivery does not insure the merit of the argument.
Now in my own capacity as teacher I find myself following the same path, focusing on the content of the subject, giving no taught to the style of the delivery.
I have to change. for the ideas that impress me most are the ones that were presented in a moving way intellectually or emotionally.
To illustrate this point look at the end of one of Rabbi Yehuda Halevies poems, the message would be dull and dry without his brilliant choice and arrangement of words.
“… Easily, I could leave behind
This Spain and all her luxuries
As easy to leave as dear the sight
Of the temple’s rubble would be to me.”
Thursday, August 16, 2007
THROWING
The MEDRASH describes the creation of the world as follows: G-d took stones and threw them, and from them the earth was made.
The power to throw is unique amongst the other functions of the hand. In general the hand must be in close contact with the object it is affecting. When you paint your hand must hold the brush to the canvas. When you build you have to put the hammer to the nail. When you throw the power in your hand takes the stone to a distance – it is your power to affect something in the distance.
The MEDRASH is addressing an underlying question about creation, how can a finite and physical world be created from G-d who is himself unlimited and whose expression is unlimited. To answer this question the MEDRASH uses the metaphor of “throwing”.
The Kabalists teach that G-d is complete – just as he has the power (to be) in the infinite so does he have the power (to be) in the finite.
G-d’s expression in the infinite is “close” to him – it’s G-d’s natural realm. The finite is in the “distance” it is not were you would expect to find him. If G-d were to express himself fully there would not be the possibility for a finite reality. Therefore G-d remains in the distance and affects the finite reality by “throwing”.
The power to throw is unique amongst the other functions of the hand. In general the hand must be in close contact with the object it is affecting. When you paint your hand must hold the brush to the canvas. When you build you have to put the hammer to the nail. When you throw the power in your hand takes the stone to a distance – it is your power to affect something in the distance.
The MEDRASH is addressing an underlying question about creation, how can a finite and physical world be created from G-d who is himself unlimited and whose expression is unlimited. To answer this question the MEDRASH uses the metaphor of “throwing”.
The Kabalists teach that G-d is complete – just as he has the power (to be) in the infinite so does he have the power (to be) in the finite.
G-d’s expression in the infinite is “close” to him – it’s G-d’s natural realm. The finite is in the “distance” it is not were you would expect to find him. If G-d were to express himself fully there would not be the possibility for a finite reality. Therefore G-d remains in the distance and affects the finite reality by “throwing”.
Wednesday, August 8, 2007
Rosh Toch Sof
There is a beginning, middle and end to everything. Take kindness the beginning is the mind. The reason you're being kind. The middle is your kindness. Being kind just because you enjoy being kind. In Hebrew; Teva hatoiv leheitiv. The end is your doing the kindness. Or doing kindness when you don't feel like it. In hebrew; Iskafya.
Tuesday, August 7, 2007
True Pleasure
In continuation of last post.
You wouldn't suffer to much for any given pleasure. And the pleasure in the world to come is worth 70 years of suffering. Yet all the pleasure of the world to come is not worth even one hour of good deeds in this world. Can you imagine that? All the G-dly pleasure in the next world is worth nothing compared to one good deed!
So what are you waiting for?
You wouldn't suffer to much for any given pleasure. And the pleasure in the world to come is worth 70 years of suffering. Yet all the pleasure of the world to come is not worth even one hour of good deeds in this world. Can you imagine that? All the G-dly pleasure in the next world is worth nothing compared to one good deed!
So what are you waiting for?
Wednesday, August 1, 2007
True pleasure
You have desires. Those things that you enjoy a lot. How much would you be willing to give for them? How much suffering would you willingly go through to abtain that pleasure? Even your biggest and most important one. How much?
The pleasure our soul gets when it goes to the heavenly paradise, is 'out of this world'. To put it into perspective. The soul would rather go through 70 years of suffering in this world. Suffering like Job went through. Just to experience one hour of pleasure in the coming world. 70 years for just one hour. Can you even imagine how great that pleasure must be?
How do we attain such pleasure? Only through the good we do in this world. Now, can you just imagine how beautiful Mitzvot are?
Note: I want to start a blog for the community. And I want to post this. Do you have any comments, criticism or whatever? Please let me know!
The pleasure our soul gets when it goes to the heavenly paradise, is 'out of this world'. To put it into perspective. The soul would rather go through 70 years of suffering in this world. Suffering like Job went through. Just to experience one hour of pleasure in the coming world. 70 years for just one hour. Can you even imagine how great that pleasure must be?
How do we attain such pleasure? Only through the good we do in this world. Now, can you just imagine how beautiful Mitzvot are?
Derech Mitzvoisecha Mitzvas Pru"r
Note: I want to start a blog for the community. And I want to post this. Do you have any comments, criticism or whatever? Please let me know!
Monday, July 30, 2007
Vaya'as Dovid Shem
Any hasbarah, questions or comments?
Do you start going ooh aah with your mouth every year when you learn this?
If the concept of letters coming from beyond sechel is so poshut, why does it take the Alter Rebbe 4 lines to say how poshut it is?
Always been fascinated by this Iggeres. And never really 'got it'.
Do you start going ooh aah with your mouth every year when you learn this?
If the concept of letters coming from beyond sechel is so poshut, why does it take the Alter Rebbe 4 lines to say how poshut it is?
Always been fascinated by this Iggeres. And never really 'got it'.
Thursday, July 26, 2007
king? - comment
Beautiful.
It is difficult to explain the beauty and richness of a relationship to G-d as a king. A king demands total nullification that does not appeal to a enlightened society that wants understanding and feeling to be the foundation of any relationship.
The analogy of a king can be appreciated only when we realize that G-d has absolutely nothing in comparison to us. Our relationship to him therefore is totally unique and is based on nullification – again a very difficult sell.
By the way I believe that there are GEDOLEI YISRAEL who explain that a monarchy is not the best system of government for the Jewish people.
I believe that the Abarbenel explains that the Jewish people's request of Shmuel to appoint a king was inherently negative, as can be seen by Shmuel’s reaction. The commandment in the Torah – according to him - is only that if the Jewish people want a king they should appoint him from amongst themselves.
This leads me to the next point. Throughout biblical history the kings were overwhelmingly corrupt and wicked. Prior to the era of the kings the Judges who led the people were all righteous. The judges were spiritual as well as political leaders – they led the people to war etc..
Perhaps the fundamental difference between the judges and the kings was that while the king had a right to tax the people for their own needs, the judges did not have any monetary gain from their position. Shmuel said to the people that he did not even take a single donkey from them.
Was this a separation of powers?
It is difficult to explain the beauty and richness of a relationship to G-d as a king. A king demands total nullification that does not appeal to a enlightened society that wants understanding and feeling to be the foundation of any relationship.
The analogy of a king can be appreciated only when we realize that G-d has absolutely nothing in comparison to us. Our relationship to him therefore is totally unique and is based on nullification – again a very difficult sell.
By the way I believe that there are GEDOLEI YISRAEL who explain that a monarchy is not the best system of government for the Jewish people.
I believe that the Abarbenel explains that the Jewish people's request of Shmuel to appoint a king was inherently negative, as can be seen by Shmuel’s reaction. The commandment in the Torah – according to him - is only that if the Jewish people want a king they should appoint him from amongst themselves.
This leads me to the next point. Throughout biblical history the kings were overwhelmingly corrupt and wicked. Prior to the era of the kings the Judges who led the people were all righteous. The judges were spiritual as well as political leaders – they led the people to war etc..
Perhaps the fundamental difference between the judges and the kings was that while the king had a right to tax the people for their own needs, the judges did not have any monetary gain from their position. Shmuel said to the people that he did not even take a single donkey from them.
Was this a separation of powers?
Wednesday, July 25, 2007
Are you a king?
The previous post probably had more to do with Tiferes. When he asks you to be his mashpia or mentor would be more like Malchus. Or if he asks you to lead a project you really don't want to do. Then he tells you how no other person can or is willing do it. We need you and we're ready to do anything you say. It's not flattery it's arousing your Malchus.
What do you think? Is this correct?
What do you think? Is this correct?
Are you a king?
A king doesn't want to rule. So the people have to crown him. The crowning is when the people totally subjugate themselves to the king. Then, he wants to rule.
To me this always sounded not from this world. Take our politicians for instance. Or all those stories about kings.
You know someone. You're not close with him. Actually you don't really go for his type. You wouldn't talk to him more than a good morning. Then one day he comes over to you and just opens up. He lays down all his issues. He needs your help. At that moment you give him your all. You listen and empathize. You just became a king.
This also made me understand. A king is really for the people.
To me this always sounded not from this world. Take our politicians for instance. Or all those stories about kings.
You know someone. You're not close with him. Actually you don't really go for his type. You wouldn't talk to him more than a good morning. Then one day he comes over to you and just opens up. He lays down all his issues. He needs your help. At that moment you give him your all. You listen and empathize. You just became a king.
This also made me understand. A king is really for the people.
Monday, July 16, 2007
Ascend
“If it will ascend on your mind that he does not exist – then nothing else can exist” - Rambam
what is the meaning of this statement? is it possible that G-d does not exist?
There is a mistaken way of thinking that says that G-d is too lofty and undefined to be linked to existence as we know it. If there is a G-d who is the ultimate and true existence then he must be removed and must not have any connection to our reality.
Says the Rambam: no reality can exist that is independent from G-d's realty. if “he does not exist” – in our reality then “nothing else can exist” – we would have no reality at all.
G-d is unlimited and undefined yet he chose to limit himself and relate to us in our limits reality.
This is why the Rambam uses the expression “Ascend onto the mind” that is to say that this taught can only come when ones mind grows and he “ascends” to understand the greatness of G-d, only then can one reach this realization and opinion that he "does not exist" however he limited himself to exist in our realm of existence.
what is the meaning of this statement? is it possible that G-d does not exist?
There is a mistaken way of thinking that says that G-d is too lofty and undefined to be linked to existence as we know it. If there is a G-d who is the ultimate and true existence then he must be removed and must not have any connection to our reality.
Says the Rambam: no reality can exist that is independent from G-d's realty. if “he does not exist” – in our reality then “nothing else can exist” – we would have no reality at all.
G-d is unlimited and undefined yet he chose to limit himself and relate to us in our limits reality.
This is why the Rambam uses the expression “Ascend onto the mind” that is to say that this taught can only come when ones mind grows and he “ascends” to understand the greatness of G-d, only then can one reach this realization and opinion that he "does not exist" however he limited himself to exist in our realm of existence.
Sunday, July 15, 2007
What do you think?
The last post gives a new insight into the two perspectives we learn about in chassidus.
Our perspective. we are and what created us is not, because we don't comprehend it.
Hashem's perspective. He Is. And we are not.
Now, what does it mean that He Is? Could it mean that the true is, is when He's not?
And by the way, I think this might be completely wrong. The He Is, could very well be the Motzui Rishon, not the Einoi Motzui. I'd like to know what you think.
Our perspective. we are and what created us is not, because we don't comprehend it.
Hashem's perspective. He Is. And we are not.
Now, what does it mean that He Is? Could it mean that the true is, is when He's not?
And by the way, I think this might be completely wrong. The He Is, could very well be the Motzui Rishon, not the Einoi Motzui. I'd like to know what you think.
Friday, July 13, 2007
Hadran Al Harambam 5735
Every mitzvah has 2 parts. What you do and what it is not. For instance, Teffilin. Making and putting on Teffilin and not being just a piece of leather.
The most important Mitzvah also has to parts. Believing in Hashem and believing that He cannot not be.
That is why we heard the first 2 of the Aseres Hadibros and it was not enough to hear just the first, which seemingly includes the second. Because in the main mitzvah we need to stress both points.
This is also the reason why the Rambam says: "To know there is a first existence" and in the second halacha "And if it will arise in your mind that He doesn't exist, then nothing else could have existed". He points out both aspects of the mitzvah.
Now being that in the mitzvah of believing there are 2 parts, in reality there are as well these 2 'parts' by Hashem Himself. He exists and He doesn't exist. In the words of the Rambam elsewhere "He exists not in existence".
[The Rebbe clarifies that we have no other way of defining that which is not 'not', that which is not 'he'eder'.]
This explains why the Rambam uses the expression "And if it will arise in your mind...", it is actually a higher understanding. But yet if that where the only 'way' Hashem 'is', that He doesn't exist, than nothing else could have existed either. So Hashem has to exist in order for everything else to exist. By the way that's why the Rambam calls Hashem the First existence, even though that first means there is a second and why would he imply that there is a second to Hashem? Because that's exactly his point. His existing is the first for other existences.
At the end of Rambam when he talks about Melech HaMoshiach, he ends the final chapter with: "In that time there will no longer be any hunger... For good will be poured plentifully and delicacies will be found like dust". And he concludes "We will not occupy ourselves except in the knowledge of Hashem..."
Here we also see 2 parts.
1. The not. No hunger, war, strife etc. For the good will be abundant. We will not occupy ourselves...
2. "(We will occupy ourselves) in the knowledge of Hashem..."
Also in knowing Hashem there are 2 aspects:
1. "Knowing hidden things (devarim setumim)".
2. "Understand the knowledge of their Creator, according to human ability".
We will understand the most hidden of things, Hashem's nonexistence. Yet it will be combined and unified with knowing Hashem's existence. And therefore we will still be able to exist even though we know Hashem's nonexistence.
How can we combine both these 'things'? Why of course, from where He is higher than both.
The most important Mitzvah also has to parts. Believing in Hashem and believing that He cannot not be.
That is why we heard the first 2 of the Aseres Hadibros and it was not enough to hear just the first, which seemingly includes the second. Because in the main mitzvah we need to stress both points.
This is also the reason why the Rambam says: "To know there is a first existence" and in the second halacha "And if it will arise in your mind that He doesn't exist, then nothing else could have existed". He points out both aspects of the mitzvah.
Now being that in the mitzvah of believing there are 2 parts, in reality there are as well these 2 'parts' by Hashem Himself. He exists and He doesn't exist. In the words of the Rambam elsewhere "He exists not in existence".
[The Rebbe clarifies that we have no other way of defining that which is not 'not', that which is not 'he'eder'.]
This explains why the Rambam uses the expression "And if it will arise in your mind...", it is actually a higher understanding. But yet if that where the only 'way' Hashem 'is', that He doesn't exist, than nothing else could have existed either. So Hashem has to exist in order for everything else to exist. By the way that's why the Rambam calls Hashem the First existence, even though that first means there is a second and why would he imply that there is a second to Hashem? Because that's exactly his point. His existing is the first for other existences.
At the end of Rambam when he talks about Melech HaMoshiach, he ends the final chapter with: "In that time there will no longer be any hunger... For good will be poured plentifully and delicacies will be found like dust". And he concludes "We will not occupy ourselves except in the knowledge of Hashem..."
Here we also see 2 parts.
1. The not. No hunger, war, strife etc. For the good will be abundant. We will not occupy ourselves...
2. "(We will occupy ourselves) in the knowledge of Hashem..."
Also in knowing Hashem there are 2 aspects:
1. "Knowing hidden things (devarim setumim)".
2. "Understand the knowledge of their Creator, according to human ability".
We will understand the most hidden of things, Hashem's nonexistence. Yet it will be combined and unified with knowing Hashem's existence. And therefore we will still be able to exist even though we know Hashem's nonexistence.
How can we combine both these 'things'? Why of course, from where He is higher than both.
Could He not exist?
Rambam writes V'im yaale al hadaas, shehu eino motzui, ein dovor acher yochol lemotzei.
Have you ever thought about this? If "He doesn't exist", either He exists, or there is no He (Ch"v). But how could a he not exist???
By the way, particularly in hebrew he could have said "sheino motzui" and skip the word hu.
Have you ever thought about this? If "He doesn't exist", either He exists, or there is no He (Ch"v). But how could a he not exist???
By the way, particularly in hebrew he could have said "sheino motzui" and skip the word hu.
Monday, July 9, 2007
Self expression.
Self expression.
In the society we live in self expression is of crucial importance. It’s the right of every individual, it is a goal to strive to and can be said to be the purpose of our existence and the way to achieve happiness.
Self expression is rooted deeply within the human being. Perhaps this can be attributed to the words of the holy Zohar which state that G-d created the world “So they (the creations) will know him”.
If G-d’s self expression is the reason for creation no wonder it is so much a part of the human spirit.
Now you wonder how could this be? Is G-d looking to be famous? Does he need our recognition? Is that what the whole creation is about?
The Zohar gives another reason for the creation: “To do good to the created beings”. Perhaps both these reasons are one and the same, the ultimate good that G-d can give us is his self expression allowing us to know him. In other words g-d’s self expression is for our benefit not his.
We are commanded to emulate G-d, “just as he is kind so shall you be kind”. Expressing ourselves in a G-dly manner would mean to express ourselves for the benefit of others. when someone wants to talk to us for encouragement or friendship or any other reason and we are impatient or not in the mood, we should express ourselves for the benefit of someone else.
Our self expression is not necessarily selfish, it can be selfless and G-dly.
In the society we live in self expression is of crucial importance. It’s the right of every individual, it is a goal to strive to and can be said to be the purpose of our existence and the way to achieve happiness.
Self expression is rooted deeply within the human being. Perhaps this can be attributed to the words of the holy Zohar which state that G-d created the world “So they (the creations) will know him”.
If G-d’s self expression is the reason for creation no wonder it is so much a part of the human spirit.
Now you wonder how could this be? Is G-d looking to be famous? Does he need our recognition? Is that what the whole creation is about?
The Zohar gives another reason for the creation: “To do good to the created beings”. Perhaps both these reasons are one and the same, the ultimate good that G-d can give us is his self expression allowing us to know him. In other words g-d’s self expression is for our benefit not his.
We are commanded to emulate G-d, “just as he is kind so shall you be kind”. Expressing ourselves in a G-dly manner would mean to express ourselves for the benefit of others. when someone wants to talk to us for encouragement or friendship or any other reason and we are impatient or not in the mood, we should express ourselves for the benefit of someone else.
Our self expression is not necessarily selfish, it can be selfless and G-dly.
Sunday, July 8, 2007
Interesting
In reshimas hamaaser the Frierdiker Rebbe, when he's sitting on a bench, after going into the wrong hallway, he is thinking about his family. When he thinks about the Rebbe he writes: "If he was not caught chas vesholom" (in hebrew I think it was "ilu loh nitfas becaf Ch"V").
Very interesting how he uses Loh nitfas he was not caught Ch"V. Reminds me of all the rashi's in chumash where 'piv hichshiloh' someone said something against himself. Here the Rebbe didn't want to even say the negative.
Interesting.
[I actually tried saying something to this affect concerning the accident "I could have been here Ch"V" it just doesn't come out right. Or maybe "I could not have been hurt seriously Ch"V"]
Very interesting how he uses Loh nitfas he was not caught Ch"V. Reminds me of all the rashi's in chumash where 'piv hichshiloh' someone said something against himself. Here the Rebbe didn't want to even say the negative.
Interesting.
[I actually tried saying something to this affect concerning the accident "I could have been here Ch"V" it just doesn't come out right. Or maybe "I could not have been hurt seriously Ch"V"]
Monday, July 2, 2007
We live against our will
Our soul naturally wants to go upwards. She wants to go back to her source. Why is that? The soul recognizes her source. Like an effect recognizes it's cause. Therefore she wants to go to her source, because it's amazing up there. Almost like when you see something fascinating, you want to get a closer look, and maybe even become a part of it.
So naturally our soul doesn't want to live in us. She does it against her will.
What forces the soul to come down inside of us? It is our bodies. And it is like seeing something not only fascinating but out of this world. Totally different and greater than you've ever seen before. Our bodies have a greater divine light than our souls. And to the soul, it's totally out of this world. And she wants to be a part of it. So she comes down and gives life to us.
The interesting thing is. The soul is excited about coming down. She wants to. Yet it is still against her will, because she's only doing it because of the body. Not from herself. It's still unnatural.
So naturally our soul doesn't want to live in us. She does it against her will.
What forces the soul to come down inside of us? It is our bodies. And it is like seeing something not only fascinating but out of this world. Totally different and greater than you've ever seen before. Our bodies have a greater divine light than our souls. And to the soul, it's totally out of this world. And she wants to be a part of it. So she comes down and gives life to us.
The interesting thing is. The soul is excited about coming down. She wants to. Yet it is still against her will, because she's only doing it because of the body. Not from herself. It's still unnatural.
Looking for a friend? – befriend your DAAS.
I have seen people that have friends that are totally different then themselves. They think differently and have very different views about many topics. The friendship survives the differences and the differences make the friendship that more interesting.
I would like to suggest that people chose a friend that has similar "Daas" as they do.
Daas, as explained in Chassidic philosophy, is knowledge – the part of your mind that makes a intellectual connection to a concept. Different people respond to different things based on their DAAS.
For a friendship to thrive there needs to be a connection that will allow you to talk about something that is very important to you, or a experience that made a strong impression on yourself, and feeling that it is relevant and important to your friend.
In other words you need compatible Daas.
I would like to suggest that people chose a friend that has similar "Daas" as they do.
Daas, as explained in Chassidic philosophy, is knowledge – the part of your mind that makes a intellectual connection to a concept. Different people respond to different things based on their DAAS.
For a friendship to thrive there needs to be a connection that will allow you to talk about something that is very important to you, or a experience that made a strong impression on yourself, and feeling that it is relevant and important to your friend.
In other words you need compatible Daas.
Friday, June 29, 2007
Great (Mature) Understanding.
Every Intellectual concept has two elements. The first is the “mathematical” element, the dry facts that can be explained and defined very clearly.
The second element is the “light” of the concept. When you hear a brilliant speaker explaining a idea you will have a better understanding then if you heard the same words from a not so brilliant speaker. Something about his way of speaking, his facial expressions, will allow the “light” of his understanding to shine forth to you.
The mathematical element of the concept is empowering, you have something clearly defined and you can pass it on to anybody you wish. You have it in your “back pocket”.
The “light” element is humbling, it is the awareness of what is greater then yourself.
(Perhaps this is “chochmoh” and “binah”, “chochmoh” is “bitul”.)
Usually emotions that derive from the intellect derive from the “bichen” the conclusion of the idea. Chasidus talkes about “mochin digadlus” the great - mature understanding, and the emotions that are derived from the great understanding are humble, unlike “regular” emotions that are egocentric.
Perhaps the great understanding is the ability to relate to the “light” of the idea, the light which is humbling produces humble emotions, then the focus is not on the self “I love what is good for me” rather the focus is on the greatness of the beloved.
The second element is the “light” of the concept. When you hear a brilliant speaker explaining a idea you will have a better understanding then if you heard the same words from a not so brilliant speaker. Something about his way of speaking, his facial expressions, will allow the “light” of his understanding to shine forth to you.
The mathematical element of the concept is empowering, you have something clearly defined and you can pass it on to anybody you wish. You have it in your “back pocket”.
The “light” element is humbling, it is the awareness of what is greater then yourself.
(Perhaps this is “chochmoh” and “binah”, “chochmoh” is “bitul”.)
Usually emotions that derive from the intellect derive from the “bichen” the conclusion of the idea. Chasidus talkes about “mochin digadlus” the great - mature understanding, and the emotions that are derived from the great understanding are humble, unlike “regular” emotions that are egocentric.
Perhaps the great understanding is the ability to relate to the “light” of the idea, the light which is humbling produces humble emotions, then the focus is not on the self “I love what is good for me” rather the focus is on the greatness of the beloved.
Thursday, June 28, 2007
Are you a INTELLECTUAL?
Intelligence as defined in Chasidic philosophy is the ability to use your intellect to examine and understand the complexities and details of a issue.
A child becomes angry at insignificant things. The child becomes overwhelmed and is not able to grasp and “contain” the issue angering him. The child cannot break it up into details.
When you have a strong desire or emotion, you can use your intelligence to justify your desire, or to figure out how to achieve your desire.The intellectual approach would be to examine your desire, break it up into details, figure out why you have this desire? What is the benefit to you? will it have a negative affect in the long run? Etc.
Often the intellectual approach will weaken the desire because it is broken into details, thus loosing some of it’s intensity. by examining the negative aspects of your desire it will be Weakened.This will give you the freedom to live your life intellectually objective, not blinded by the temptations of the world around you.
Challenge yourself! Be a intellectual not only when you examine the world around you, but more importantly in the way you live your own life, in the way you respond to your inner struggle.
(KI TISA - ETER)
A child becomes angry at insignificant things. The child becomes overwhelmed and is not able to grasp and “contain” the issue angering him. The child cannot break it up into details.
When you have a strong desire or emotion, you can use your intelligence to justify your desire, or to figure out how to achieve your desire.The intellectual approach would be to examine your desire, break it up into details, figure out why you have this desire? What is the benefit to you? will it have a negative affect in the long run? Etc.
Often the intellectual approach will weaken the desire because it is broken into details, thus loosing some of it’s intensity. by examining the negative aspects of your desire it will be Weakened.This will give you the freedom to live your life intellectually objective, not blinded by the temptations of the world around you.
Challenge yourself! Be a intellectual not only when you examine the world around you, but more importantly in the way you live your own life, in the way you respond to your inner struggle.
(KI TISA - ETER)
TREE OF KNOWLEDGE.
Knowledge is not just understanding, it is the ability to feel and connect personally to a subject.The tree of knowledge is the ability to know good and evil.
The ability to know good, lends the potential for evil. Emotions are egoistic. When we love, we love ourselves we are then drawn to what we think is good for us.
The same is true even concerning our most spiritual love - the love of G-d. We tell ourselves, and when we are in a spiritual state we realize, that the best thing for us is to connect to G-d. We therefore run the risk of loosing the love of G-d and being drawn to worldly matters, because the underlying most important issues is ourselves, and what is good for us.
Only when our love to G-d is based on the greatness of G-d, and G-d is the focus of our relationship - as oppose to ourselves – will we always maintain our connection to G-d.
(VAYAKHEL - ETER )
The ability to know good, lends the potential for evil. Emotions are egoistic. When we love, we love ourselves we are then drawn to what we think is good for us.
The same is true even concerning our most spiritual love - the love of G-d. We tell ourselves, and when we are in a spiritual state we realize, that the best thing for us is to connect to G-d. We therefore run the risk of loosing the love of G-d and being drawn to worldly matters, because the underlying most important issues is ourselves, and what is good for us.
Only when our love to G-d is based on the greatness of G-d, and G-d is the focus of our relationship - as oppose to ourselves – will we always maintain our connection to G-d.
(VAYAKHEL - ETER )
Wednesday, June 27, 2007
Giving an idea is giving nothing
When you teach something you're not giving anything. It's different than pouring someone water. Even if he has no cup his hands will still be wet. You gave him something.
When you teach an idea you haven't given anything. No substance. The proof: no matter how long you try to knock it into his head, if he doesn't get it, he doesn't get it. His brains are dry.
You might ask; but when he does get it, you did give him something? Good question. But you didn't give it to him, you only showed him how to get there.
When you teach an idea you haven't given anything. No substance. The proof: no matter how long you try to knock it into his head, if he doesn't get it, he doesn't get it. His brains are dry.
You might ask; but when he does get it, you did give him something? Good question. But you didn't give it to him, you only showed him how to get there.
Y"T ShR"H, Rana"t. The last line I heard from Rabbi
Shlomo Zarchi
Four directions in my mind
Talking about talking. You have an idea then you speak it, you understand it better.
Now that could take you in four directions.
Deeper. You get to the core of the issue.
Wider. You've open your mind. It's no longer a small minded idea.
Longer. You can now explain it to a five year old.
Different. You can now speak the same thought in a totally different context.
How about an example?
Now that could take you in four directions.
Deeper. You get to the core of the issue.
Wider. You've open your mind. It's no longer a small minded idea.
Longer. You can now explain it to a five year old.
Different. You can now speak the same thought in a totally different context.
How about an example?
Y"T Shel R"H, Rana"t.
Speaking
Did you ever notice when you know something and then you talk it out you understand it much better? Why? Or you love someone and then you talk about it, you get stronger feelings? Why?
Something I learned. You're Davening and you already said a word and then you think about the meaning of that word, you missed the boat. On the other hand when you already got the idea and you got some feeling and then you say the word... Now that'll get you going.
Something I learned. You're Davening and you already said a word and then you think about the meaning of that word, you missed the boat. On the other hand when you already got the idea and you got some feeling and then you say the word... Now that'll get you going.
Yom Tov Shel Rosh Hashanah, Rana"t.
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