It is impossible to understand Hashem’s oneness. Oneness means there is nothing besides for the one, understanding means there is a mind grasping something else. If there is a mind there is no oneness.
The G-dly soul, however, is another story altogether. It can declare “Hashem is our G-d Hashem is one”, because it is not a separate existence, its part of Hashem’s oneness.
That is why the G-dly soul says “our G-d” refereeing to its fellow G-dly souls. The animal soul is excluded because it can’t identify with the oneness. The best it can appreciate is “blessed is the glory of G-d forever”, it can appreciate the ray of G-d that breathes life into the world and into its very being.
Oneness? You got to be it to believe it.
Terumah, Ateres
Wednesday, February 25, 2009
Tuesday, February 17, 2009
The Nature Of Atzilut
Read the kabalistic descriptions of Atzilut and you will find conflicting reports. On one hand we read that the first attribute, the attribute of wisdom, is new, It never existed prior to the world of Atzilut. In Kabalistic terminology its Yesh Meayin - something from nothing. On the other hand we read that the attributes of Atzilut are merely revelations of the concealed. Meaning that the ten attributes aren’t new, they are just a concrete manifestation of something that existed earlier.
So what is Atzilut? Is it just a revelation of Hashem, or is it a new creation?
Will power is undefined, it can desire anything. When a person desires a specific thing, say wisdom, that specific will is closely connected to the general will, as they are both will. Eventually when the person exercises his mind and develops wisdom, the wisdom is completely new, it never existed, previously there was a will for wisdom, but no wisdom.
The infinite light of Hashem can be compared to the will power, Atzilit can be compared to actual wisdom, and in between the two is what we call "the ten attributes that are hidden within their emanator" where there is a desire for ten attributes, yet there is only will. So, on one hand, yes, Atzilut is a revelation of the concealed, after all, it’s only the actualization of the previous will for wisdom. Yet, on the other hand it can be called a new reality for the wisdom is new.
This leads to the next drastic difference between Atzilut, which is considered a G-dly world, and the world of Briah, creation. The world of creation’s existence is dependent on the G-dly light, it’s source, concealing itself. For the moment we would get a glimpse of the creative light we would cease to see an independent creation. By contrast, Atzilut’s existence, as a G-dly world, is dependent on a revelation of it’s source. For it’s Hashem’s will for wisdom, that takes the limited, defined, specific attribute of wisdom and imbues it with the undefined limitless light of the creator.
Parshas Mishpatim, Ateres
So what is Atzilut? Is it just a revelation of Hashem, or is it a new creation?
Will power is undefined, it can desire anything. When a person desires a specific thing, say wisdom, that specific will is closely connected to the general will, as they are both will. Eventually when the person exercises his mind and develops wisdom, the wisdom is completely new, it never existed, previously there was a will for wisdom, but no wisdom.
The infinite light of Hashem can be compared to the will power, Atzilit can be compared to actual wisdom, and in between the two is what we call "the ten attributes that are hidden within their emanator" where there is a desire for ten attributes, yet there is only will. So, on one hand, yes, Atzilut is a revelation of the concealed, after all, it’s only the actualization of the previous will for wisdom. Yet, on the other hand it can be called a new reality for the wisdom is new.
This leads to the next drastic difference between Atzilut, which is considered a G-dly world, and the world of Briah, creation. The world of creation’s existence is dependent on the G-dly light, it’s source, concealing itself. For the moment we would get a glimpse of the creative light we would cease to see an independent creation. By contrast, Atzilut’s existence, as a G-dly world, is dependent on a revelation of it’s source. For it’s Hashem’s will for wisdom, that takes the limited, defined, specific attribute of wisdom and imbues it with the undefined limitless light of the creator.
Parshas Mishpatim, Ateres
Sunday, February 15, 2009
Indirect damage revisited
Your 3rd point that the one who burned the document isn't damaging it's the borrower who's damaging is a powerful point. How could Ravah disagree with that?
Thursday, February 12, 2009
Tiger mauls Teenager
3 teenagers taunted a tiger in the S. Fransisco zoo about a year ago. The tiger jumped out of his 'thing' and killed one of the teenagers. Is the zoo liable?
In Rambam hilchos Nizkei Momon 2:19 says someone who taunts a dog and gets bitten the owner is pattur, for whoever does something out of the ordinary, and because of that the thing does something out of the ordinary back, pattur.
So the zoo would be pattur, no?
In Rambam hilchos Nizkei Momon 2:19 says someone who taunts a dog and gets bitten the owner is pattur, for whoever does something out of the ordinary, and because of that the thing does something out of the ordinary back, pattur.
So the zoo would be pattur, no?
Tuesday, February 10, 2009
Moshe And The Sea
A great revelation of G-dly-ness took place at the splitting of the Sea of reeds. “A maidservant, At the sea, saw that which even the greatest of prophets could not see”. The sea represents the hidden spiritual worlds, and the splitting of the sea was a physical embodiment of a spiritual splitting of all concealments.
The sea split before Moshe hand, for only Moshe had the spiritual capacity to be the conduit for this revelation. Batya, Pharoh’s daughter, named him Moshe for “from the water I have drawn him”. He was a transplant from the sea of the concealed worlds. He therefore could not speak eloquently, for expression was the antithesis of his naturel habitat, the concealed worlds.
While studying this Chasidic interpretation this past Shabbos morning, we came up with an interesting idea.
After witnessing the splitting of the sea the torah declares “they believed in G-d and in Moshe his servant”. Why is this the first time that the Jews believed in Moses? Didn’t he perform the ten plagues in Egypt, miraculously freeing them from slavery?
Perhaps we can say that up until that point, although they have seen Moshe’s performance, they did not see his essence. The nation could not understand where he was coming from. When the sea split and all of the hidden worlds were torn open, the Jews were finally able to recognize Moshe for what he really was: drawn from the waters of the concealed worlds.
Torah Or - Bi'sha'lach
The sea split before Moshe hand, for only Moshe had the spiritual capacity to be the conduit for this revelation. Batya, Pharoh’s daughter, named him Moshe for “from the water I have drawn him”. He was a transplant from the sea of the concealed worlds. He therefore could not speak eloquently, for expression was the antithesis of his naturel habitat, the concealed worlds.
While studying this Chasidic interpretation this past Shabbos morning, we came up with an interesting idea.
After witnessing the splitting of the sea the torah declares “they believed in G-d and in Moshe his servant”. Why is this the first time that the Jews believed in Moses? Didn’t he perform the ten plagues in Egypt, miraculously freeing them from slavery?
Perhaps we can say that up until that point, although they have seen Moshe’s performance, they did not see his essence. The nation could not understand where he was coming from. When the sea split and all of the hidden worlds were torn open, the Jews were finally able to recognize Moshe for what he really was: drawn from the waters of the concealed worlds.
Torah Or - Bi'sha'lach
Friday, February 6, 2009
Power of Strength
In Chapter 3 of Shaar Hayichud, after acknowledging that the G-dly light that is our source of existence is hidden from us, the Alter Rebbe asks why aren’t the created beings nullified to the light of Hashem that creates them, as the ray of the sun is nullified to the sun when its still in its source. In chapter 4 he answers that we aren’t nullified because Hashem has a “power of strength” that conceals his creative light.
I always wondered how the answer explains anything, after all, even in the question the Alter Rebbe acknowledges that we can’s see the source, and yet he asks why aren’t we nullified. Well the answer is we don’t see the source, don’t we know that already?
Here is what I came up with. The alter Rebbe understood that we can’t see, know or understand our source. His question was, why don’t we fell that we have a source, albeit not knowing exactly what that source is. The answer is that the “power of strength” conceals not only the creator, but the feeling that we are created, thus leaving us to feel as if we exist by default.
This satisfied me some what. The problem is that yesterday I was talking about the “Igeres Hakodesh” number 20 that says that only the essence of Hashem, who himself always existed, can create a creation that feels as if it always exists (independently). According to my theory, that is the function of “the power of strength” not the essence of G-d.
As I write I am thinking about the words of the “Igeres Hakodesh” that the “light” creates with the power of Hashem’s essence. Well, the light can be refereeing to the light of the “power of strength”.
Does any of this make sense?
I always wondered how the answer explains anything, after all, even in the question the Alter Rebbe acknowledges that we can’s see the source, and yet he asks why aren’t we nullified. Well the answer is we don’t see the source, don’t we know that already?
Here is what I came up with. The alter Rebbe understood that we can’t see, know or understand our source. His question was, why don’t we fell that we have a source, albeit not knowing exactly what that source is. The answer is that the “power of strength” conceals not only the creator, but the feeling that we are created, thus leaving us to feel as if we exist by default.
This satisfied me some what. The problem is that yesterday I was talking about the “Igeres Hakodesh” number 20 that says that only the essence of Hashem, who himself always existed, can create a creation that feels as if it always exists (independently). According to my theory, that is the function of “the power of strength” not the essence of G-d.
As I write I am thinking about the words of the “Igeres Hakodesh” that the “light” creates with the power of Hashem’s essence. Well, the light can be refereeing to the light of the “power of strength”.
Does any of this make sense?
Wednesday, February 4, 2009
The Fire in the Rock
You want some fire. You can get some from an existing flame burning a coal, or you can create it from new by hitting a stone against a hard surface. Each method has its advantages, and Chasidus loves to use this as a parable for life’s deepest secrets.
The fire on the coal is easily accessible with no hard work necessary. On the other hand sooner or later the fire will extinguish. Moreover, if you throw the coal into a challenging environment, such as a body of water, the fire is gone. You hold a stone in your hand, its cold. Soak in water for a year, and you didn’t diminish it’s fire producing potential in the slightest.
Look at the stone carefully; does the fire exist within it? Not if you are looking for fire as we know it. But within the stone there sure is fire, in a more powerful way, fire as it is in its source, the essence of fire. The fire in the stone is too lofty to be felt but it has its advantage, it cant be challenged it will always exist.
G-dly light can be compared to a flame, majestic, bright, hot, visible. It’s inspiring to appreciate, it’s easy to get, and easy to loose. Then there is the essence of G-d, very much present everywhere, like the fire in the stone you can’t eliminate it from ant creation. Its presence is, however, sublime. It is only accessible with great effort, as with the spark bursting out of the stone being impacted with great force.
The Jew who is challenged with a bloody war against his evil inclination, who must hit the animal within himself with great force before he can see a spark of G-dliness, is reaching the essence of G-d. The essence of G-d which exist everywhere, even within a stone. In the words of the kabalists “when we subdue the ‘other side’, we reveal the light of G-d which is everywhere”.
Basi li'gani 5729
The fire on the coal is easily accessible with no hard work necessary. On the other hand sooner or later the fire will extinguish. Moreover, if you throw the coal into a challenging environment, such as a body of water, the fire is gone. You hold a stone in your hand, its cold. Soak in water for a year, and you didn’t diminish it’s fire producing potential in the slightest.
Look at the stone carefully; does the fire exist within it? Not if you are looking for fire as we know it. But within the stone there sure is fire, in a more powerful way, fire as it is in its source, the essence of fire. The fire in the stone is too lofty to be felt but it has its advantage, it cant be challenged it will always exist.
G-dly light can be compared to a flame, majestic, bright, hot, visible. It’s inspiring to appreciate, it’s easy to get, and easy to loose. Then there is the essence of G-d, very much present everywhere, like the fire in the stone you can’t eliminate it from ant creation. Its presence is, however, sublime. It is only accessible with great effort, as with the spark bursting out of the stone being impacted with great force.
The Jew who is challenged with a bloody war against his evil inclination, who must hit the animal within himself with great force before he can see a spark of G-dliness, is reaching the essence of G-d. The essence of G-d which exist everywhere, even within a stone. In the words of the kabalists “when we subdue the ‘other side’, we reveal the light of G-d which is everywhere”.
Basi li'gani 5729
Tuesday, February 3, 2009
I exist! Or, I exist?
There are those that argue; for Hashem to create the world he had to remove Himself from it. So what's the result?
I exist. So if Hashem wants me to do something I must go along with it. He's quite powerful you know. So I'll make sure it's kosher, I'll make a bracha but hey, let me enjoy it.
And why should i do what Hashem wants? Well because he's powerful. If I follow Him I'll get the real good stuff and I don't even want to think about what he'll do to me if I don't follow Him. Because again at the end of the day I exist, so it's really about me.
And why should I deal with someone else who's a nobody sinful rat. Shouldn't I rather study or do some grand Mitzvah to get more reward? Why else do I do anything?
And then there are those who say Hashem never really left the world. He's just pretending. So here I am, nothing. Absolutely nothing. There is only Hashem. So why should I enjoy the food? And reward? Me studying instead of helping the 'rat'? Who am I?
I exist. So if Hashem wants me to do something I must go along with it. He's quite powerful you know. So I'll make sure it's kosher, I'll make a bracha but hey, let me enjoy it.
And why should i do what Hashem wants? Well because he's powerful. If I follow Him I'll get the real good stuff and I don't even want to think about what he'll do to me if I don't follow Him. Because again at the end of the day I exist, so it's really about me.
And why should I deal with someone else who's a nobody sinful rat. Shouldn't I rather study or do some grand Mitzvah to get more reward? Why else do I do anything?
And then there are those who say Hashem never really left the world. He's just pretending. So here I am, nothing. Absolutely nothing. There is only Hashem. So why should I enjoy the food? And reward? Me studying instead of helping the 'rat'? Who am I?
Monday, February 2, 2009
The Ohr
Do we actually exist and if we do am I who I am?
In reality we are a part of Hashem. Picture the suns rays (if that's at all possible). Now that ray starts out in the sun or better yet that ray starts out as the sun. In reality we are a part of Hashem. We're like the suns rays when it is the sun and that's why it really make no sense that we don't recognize it. Because if I am the Sun how can I feel like a ray?
In reality we are a part of Hashem. Picture the suns rays (if that's at all possible). Now that ray starts out in the sun or better yet that ray starts out as the sun. In reality we are a part of Hashem. We're like the suns rays when it is the sun and that's why it really make no sense that we don't recognize it. Because if I am the Sun how can I feel like a ray?
‘Teeeee-each me how to think’
‘you teach the world / how to live / how to give / and how to believe’, so surely it shouldn't be a big deal for you to teach me how to think.
Send me back to Yeshiva with a Talmud, notebook and pencil. Ask me to open any page, to read any opinion and to write down what I think. Do I agree or disagree? How would I explain the opinion to a skeptic? If all my money were dependant on this case, how would I convince a judge that this opinion is the just one?
After I am done writing ask me to do the same for the opposing argument. When my hands get tired of writing, allow me to debate these opinions with my fellow students. Let my spend all morning advocating one opinion and all afternoon advocating the opposite opinion. Please just make me do it.
By the end of the year, I may know fewer pages of Talmud, I may not read every last “acharon” but I’ll know how to think.
Send me back to Yeshiva with a Talmud, notebook and pencil. Ask me to open any page, to read any opinion and to write down what I think. Do I agree or disagree? How would I explain the opinion to a skeptic? If all my money were dependant on this case, how would I convince a judge that this opinion is the just one?
After I am done writing ask me to do the same for the opposing argument. When my hands get tired of writing, allow me to debate these opinions with my fellow students. Let my spend all morning advocating one opinion and all afternoon advocating the opposite opinion. Please just make me do it.
By the end of the year, I may know fewer pages of Talmud, I may not read every last “acharon” but I’ll know how to think.
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