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.
Sunday, July 15, 2007
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.
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