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.
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