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.
Sunday, December 30, 2007
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.”
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