There is one king. All of the other pieces revolve around him and their entire mission is to protect and serve him. G-d is the King, all else was created by Him, given the opportunity to connect to His truth and to serve Him.
The queen is the feminine manifestation of the divine, known as the "shechinah," intimately involved with every aspect of creation, granting vitality and substance to every existence. The queen is the most practically affective piece, often sent into the lines of fire, even placed in danger. Likewise, G-d risks His own dignity, as it were, by investing Himself in every creature and existence, subjecting Himself to the vicissitudes of the human condition.
Then there are bishops, rooks, and knights. They are swift, free, not limited by the squares immediately surrounding them; they can "fly" around freely, without constraints. These are symbolic of the angels-in their three mystical categories we discuss in the daily morning services, "seraphim," "chayos" and "ofanim," represented by the bishops, rooks, and knights.
In order for there to be free choice in the world, there are two teams, the white and the black. One team representing G-dliness and holiness; the other team representing everything antithetical to G-dliness and holiness. The teams are engaged in fierce battle. And for the confrontation to be meaningful each team contains, at least on the surface, all the properties contained in the opposite team. Both teams pretend to have a king, queen, bishops, rooks and knights.
Finally, there are the pawns. They are very limited in their travel, moving only one step at a time, only in a singular direction, and they constantly get "knocked off." But... when they fight through the "board," arriving at their destination, they can be promoted even to the rank of the queen, something that the bishop, rook or knight can never achieve.
The Pawn represents the human being living down here on earth. We humans take very small steps, and we are so limited in every aspect of our journey and our growth. We also constantly make mistakes and get "knocked down." But when man perseveres, and overcomes the angst and despair of his or her own failings and mortality, when we fight the fight to subdue darkness and to reveal the presence of the "king" within our own bodies, our own psyches and the world around us-the human being surpasses even angels; the pawn is transformed into a queen! The human life reunites with its source above, the queen, the Shechinah, experiencing the deepest intimacy with the King Himself.
The bishops, rooks, and knights, though spiritually powerful and angelic, are predictable, and limited by their role. There is no room for real promotion, no substantive growth, no radical progression. Yes, they fly around, but only within their own orbit. The angels on high, as well as the soul alone on high, before entering the body, are powerful yet confined by their own spiritual standing. It is the limitations of the human person that stimulate his or her deepest growth. The limits of our existence create friction, causing us to strain against the trials and disappointments of life.
Showing posts with label chassidus. Show all posts
Showing posts with label chassidus. Show all posts
25 March 2011
24 February 2009
Metal Count, part 2
“Speak to the children of Israel, that they bring me an offering: of every man that gives it willingly with his heart ye shall take my offering. And this is the offering which you shall take of them; gold and silver and brass... “ ( Shemos 25, 2-3).
The Torah here continues to list the materials needed for the construction of the Mishkan. Specifically, the metals: gold, silver, copper for the various utensils.
Clearly, there is a difference between those who brought the most expensive - gold, the less expensive - silver, and the very cheap - copper.
These metals hint at the differences among the people who donated these supplies.
“Zahav” - Gold is an abbreviation of "Ze aneysen Bori [this makes one healthy] - people who do not have flaws, who are healthy whole who donated just for the sake of the donations which is the highest form of charity.
"Kesef” – Silver is an abbreviation of" Ksheeysh sakonas Pahad [when there is a danger of fear], "- a donation made by a person trying to escape from an impending danger, this is a lower level of charity.
"Nekheyshes" - Copper – abbreviation of: Nesinas hachhoyle, sheeymer: 'T'nu!' [a sick person’s contribution who says: 'Give!'] when suffering from pain, a person commands ”Give” as a way to escape or avoid suffering. This is the lowest form of charity.
There is an additional, more in-depth explanation of the differences between gold, silver and copper.
- Gold is hints at the First Temple. The First Temple was the most perfect in all respects as there was nothing lacking in it.
- Silver hints at the Second Temple which lacked five essential components, the Ark of the Covenant is one. This lack raised fears that just as some items had disappeared , so too, might the Temple itself, which is what eventually did happen.
- Copper hints at today's situation - being in exile. Following the destruction of the Second Temple the Jewish people have been in a state of a patient who shouts from pain "Give!" That is, all of Israel is shouting to their Father in Heaven “Give us the Temple!”, i.e. the Third Beis HaMikdash which will exist in perpetuity.
The Torah here continues to list the materials needed for the construction of the Mishkan. Specifically, the metals: gold, silver, copper for the various utensils.
Clearly, there is a difference between those who brought the most expensive - gold, the less expensive - silver, and the very cheap - copper.
These metals hint at the differences among the people who donated these supplies.
“Zahav” - Gold is an abbreviation of "Ze aneysen Bori [this makes one healthy] - people who do not have flaws, who are healthy whole who donated just for the sake of the donations which is the highest form of charity.
"Kesef” – Silver is an abbreviation of" Ksheeysh sakonas Pahad [when there is a danger of fear], "- a donation made by a person trying to escape from an impending danger, this is a lower level of charity.
"Nekheyshes" - Copper – abbreviation of: Nesinas hachhoyle, sheeymer: 'T'nu!' [a sick person’s contribution who says: 'Give!'] when suffering from pain, a person commands ”Give” as a way to escape or avoid suffering. This is the lowest form of charity.
There is an additional, more in-depth explanation of the differences between gold, silver and copper.
- Gold is hints at the First Temple. The First Temple was the most perfect in all respects as there was nothing lacking in it.
- Silver hints at the Second Temple which lacked five essential components, the Ark of the Covenant is one. This lack raised fears that just as some items had disappeared , so too, might the Temple itself, which is what eventually did happen.
- Copper hints at today's situation - being in exile. Following the destruction of the Second Temple the Jewish people have been in a state of a patient who shouts from pain "Give!" That is, all of Israel is shouting to their Father in Heaven “Give us the Temple!”, i.e. the Third Beis HaMikdash which will exist in perpetuity.
22 February 2009
To gore or not to gore
The portion of Mishpatim contains the law of the goring ox. There are two categories: the "shor tam," a bull not known to be a gorer, and the "shor mu'ad," a bull that has gored three times. Such an animal is dangerous and likely to gore again.
The Torah can be understood on many levels. This law applies not only to animals but also to a person's soul. The ox symbolizes the animal soul (every Jew has two souls: a Divine soul and an animal soul.) The animal soul is not necessarily bad. It has many positive qualities and and can be harnessed for good. Nonetheless, like the physical ox, it must be watched to prevent it from inflicting damage.
The natural state of the animal soul is "a bull not known to gore." As it is created, the animal soul does not crave forbidden things, only those that are permissible and necessary to sustain life. If the animal soul falters and commits a sin, it is the exception rather than the rule, and runs contrary to its true nature. In this instance it is relatively easy to repent and repair the damage.
However, if a person commits the same sin over and over again "until it seems permissible," he is considered "a bull that has gored three times." Having already been reinforced several times, his negative behavior is now second nature to him, and he is considered likely to repeat it in the future.
How to turn "a known gorer" back into "a bull that is not known to gore"? Simply by training it. According to Maimonides, the transformation is complete "when little children can poke [the ox] and it still doesn't gore."
The same rule applies in our service of G-d. The "repeat offender" must work hard on refining his animal soul and weakening its desires. Then, when he finds himself facing the exact same temptation, yet he remains strong and doesn't falter, his status reverts to "a bull that is not known to gore."
This is not easy to accomplish, so the Torah offers us another method of attack. According to Maimonides, when a "known gorer" acquires a new owner, the slate is cleaned and the animal is considered "a bull that is not known to gore." Because the new owner relates to it differently, the animal's nature also changes for the good.
In spiritual terms, any Jew who wants to undergo a similar transformation must also acquire a new "owner," immersing himself completely in the realm of holiness: learning Torah, doing good deeds and engaging in prayer. His ingrained bad habits will automatically lose their grip on him, and he will become "tam" - literally "perfect and whole."
Adapted from Likutei Sichot, vol. 36
The Torah can be understood on many levels. This law applies not only to animals but also to a person's soul. The ox symbolizes the animal soul (every Jew has two souls: a Divine soul and an animal soul.) The animal soul is not necessarily bad. It has many positive qualities and and can be harnessed for good. Nonetheless, like the physical ox, it must be watched to prevent it from inflicting damage.
The natural state of the animal soul is "a bull not known to gore." As it is created, the animal soul does not crave forbidden things, only those that are permissible and necessary to sustain life. If the animal soul falters and commits a sin, it is the exception rather than the rule, and runs contrary to its true nature. In this instance it is relatively easy to repent and repair the damage.
However, if a person commits the same sin over and over again "until it seems permissible," he is considered "a bull that has gored three times." Having already been reinforced several times, his negative behavior is now second nature to him, and he is considered likely to repeat it in the future.
How to turn "a known gorer" back into "a bull that is not known to gore"? Simply by training it. According to Maimonides, the transformation is complete "when little children can poke [the ox] and it still doesn't gore."
The same rule applies in our service of G-d. The "repeat offender" must work hard on refining his animal soul and weakening its desires. Then, when he finds himself facing the exact same temptation, yet he remains strong and doesn't falter, his status reverts to "a bull that is not known to gore."
This is not easy to accomplish, so the Torah offers us another method of attack. According to Maimonides, when a "known gorer" acquires a new owner, the slate is cleaned and the animal is considered "a bull that is not known to gore." Because the new owner relates to it differently, the animal's nature also changes for the good.
In spiritual terms, any Jew who wants to undergo a similar transformation must also acquire a new "owner," immersing himself completely in the realm of holiness: learning Torah, doing good deeds and engaging in prayer. His ingrained bad habits will automatically lose their grip on him, and he will become "tam" - literally "perfect and whole."
Adapted from Likutei Sichot, vol. 36
05 January 2009
Ch. 41
Chapter 41 in Tanya segula for problems
The Rebbe was asked about a problem someone was having. The response was that the individual had not memorized the beginning of chapter 41 in Tanya and had not internalized it in his heart. That section in Tanya is tells us that Hashem stands over a person and sees everything he is doing, speaking, and thinking.
This section of Tanya should also be written on paper and be in one's pocket at all times. Additionally, it should written in your heart and be with you wherever and whenever.
30 December 2008
Tax this way
"A person is called a ‘small city’ (Koheles 9:14, Nedarim 32b) and every organ in the body dwells in this city. When one wishes to place a tax, there are wealthy ‘citizens,’ such as thought, speech, the faculty of hearing, and the like. Then there are poor ‘citizens,’ such as the rest of the body, which one would tax by imposing fasts and afflictions. The result of this is that the entire body becomes weakened. Thus, you would be better off leaving the poor organs and demanding a great deal from the wealthy ones: the eyes, ears, mouth, and so on. The results will be far greater."
by Reb Zalman Aharon Shneersohn, known as the Razo, the oldest son of the Rebbe Maharash
by Reb Zalman Aharon Shneersohn, known as the Razo, the oldest son of the Rebbe Maharash
13 October 2008
G-d Blues
When You're Uninterested In G-d
All year around, G-d's light is communicated to us as a result of the choices we make in our lives. The more we fine tune our bodies and psyches to the higher truth of reality, the more we allow ourselves to hear echoes of the still, silent voice of G-d, resonating in the depth of our souls.
Throughout the year we experience G-d's presence only through our endless efforts and toil to refine our behavior and spiritualize our days. When we meditate, pray, reflect, study and live morally and holy, we may catch a glimpse of G-d's love toward us. When you declare a war against your immoral temptations and ugly cravings, you can at times sense a reciprocal kiss from G-d.
Throughout the year, we enjoy a reciprocal relationship with G-d. G-d might talk to you, He may even kiss you or gaze at you, but with one condition: You must show Him your face. If you don't turn your back on Him, He will be there for you in ways you might have never imagined.
his unique festival, G-d embraces you. He shares His light and love with you unconditionally.
05 October 2008
A diferent type of horse
It’s not about “getting across the river safely”
Rabbi Mendel Futerfass was a Chabad Chassid imprisoned in Siberia for Jewish activities. He suffered terribly but afterwards would say that those were the best years of his life.
One of the prisoners in his camp was an old Cossack. The Cossacks were usually rabid anti-Semites but ‘misery loves company’. One cold winter night he opened his heart to Rav Mendel and reminisced about….his horse.
His eyes became moist and his voice emotional.
“A Cossack horse!!! There is nothing like it! A regular horse could cost five rubles. A workhorse -- up to ten. But a Cossack horse cost five hundred, six hundred !!
“The Cossack horse was totally different, A Cossack’s horse had a different heart!
“It would do anything for its master: jump into the fire, over trees, etc. It was stronger, faster, and braver than anything alive.
“But most of all, it had a different heart.
“I will explain,” continued the Cossack.
“How did they catch a Cossack horse? This is a story!”
“They were experts at this. They would wander the mountains and fields on horseback looking for wild horses.
“If they found a large herd of a thousand or two thousand horses, they would chase them to get them running towards the nearest river. Sometimes they would run for days until they got there, but when they did they would start screaming and shooting in the air and force the herd into the widest, deepest part of the river. Horses can swim and had to get across the current to the other side, or die.
“Another group of Cossacks was waiting on the other side and they would watch to see what the horses did.
“There were always three types of horses; the majority were the regular horses that made it to the other side and ran away to live their lives. Then there were older horses that couldn’t get across and drowned. The young horses had stamina but not the strength to cross over, so they just floundered in the middle of the river.”
His voice became serious.
“But sometimes… there was a fourth type; only one or two at the most, that were sort of crazy horses.
“They would make it across, but instead of running away, they would turn around, look back into the river to see if there were horses in trouble and then jump BACK in to save them. They would swim to the young horses, grab them with their teeth by their mane and start dragging them in. They just couldn’t stand to see their fellow horses in danger.
The Cossacks would throw some paint on these special horses and chase them for days until they caught them. Then it would take several months to train them. But the main thing was the heart; it was a horse with a heart.
“This was a Cossack horse!!!”
Rav Mendel immediately got the point. The Cossack horse is a Chassid.
A Chassid has to be ‘crazy’ and risk everything for his fellow man; he can’t stand to see him in danger of drowning. He can’t bear to just live for himself; learn Torah and do the commandments just in order to cross the river of life and get into heaven.
A Chassid has a different heart which is the secret of “brotherly love” that the Baal Shem Tov strived to teach.
Rabbi Mendel Futerfass was a Chabad Chassid imprisoned in Siberia for Jewish activities. He suffered terribly but afterwards would say that those were the best years of his life.
One of the prisoners in his camp was an old Cossack. The Cossacks were usually rabid anti-Semites but ‘misery loves company’. One cold winter night he opened his heart to Rav Mendel and reminisced about….his horse.
His eyes became moist and his voice emotional.
“A Cossack horse!!! There is nothing like it! A regular horse could cost five rubles. A workhorse -- up to ten. But a Cossack horse cost five hundred, six hundred !!
“The Cossack horse was totally different, A Cossack’s horse had a different heart!
“It would do anything for its master: jump into the fire, over trees, etc. It was stronger, faster, and braver than anything alive.
“But most of all, it had a different heart.
“I will explain,” continued the Cossack.
“How did they catch a Cossack horse? This is a story!”
“They were experts at this. They would wander the mountains and fields on horseback looking for wild horses.
“If they found a large herd of a thousand or two thousand horses, they would chase them to get them running towards the nearest river. Sometimes they would run for days until they got there, but when they did they would start screaming and shooting in the air and force the herd into the widest, deepest part of the river. Horses can swim and had to get across the current to the other side, or die.
“Another group of Cossacks was waiting on the other side and they would watch to see what the horses did.
“There were always three types of horses; the majority were the regular horses that made it to the other side and ran away to live their lives. Then there were older horses that couldn’t get across and drowned. The young horses had stamina but not the strength to cross over, so they just floundered in the middle of the river.”
His voice became serious.
“But sometimes… there was a fourth type; only one or two at the most, that were sort of crazy horses.
“They would make it across, but instead of running away, they would turn around, look back into the river to see if there were horses in trouble and then jump BACK in to save them. They would swim to the young horses, grab them with their teeth by their mane and start dragging them in. They just couldn’t stand to see their fellow horses in danger.
The Cossacks would throw some paint on these special horses and chase them for days until they caught them. Then it would take several months to train them. But the main thing was the heart; it was a horse with a heart.
“This was a Cossack horse!!!”
Rav Mendel immediately got the point. The Cossack horse is a Chassid.
A Chassid has to be ‘crazy’ and risk everything for his fellow man; he can’t stand to see him in danger of drowning. He can’t bear to just live for himself; learn Torah and do the commandments just in order to cross the river of life and get into heaven.
A Chassid has a different heart which is the secret of “brotherly love” that the Baal Shem Tov strived to teach.
24 September 2008
Tracht gut vet zein gut
Think good and it will be good -- The Power of Jewish Emunah
The idea of "think good and it will be good" is a very deep mystical idea related to the very essence of the Jewish soul.
The Maggid of Mezritch explains the power of emunah and bitachon based on Vayikra 25:18-21 (Parshas Behar)
יח וַעֲשִׂיתֶם, אֶת-חֻקֹּתַי, וְאֶת-מִשְׁפָּטַי תִּשְׁמְרוּ, וַעֲשִׂיתֶם אֹתָם--וִישַׁבְתֶּם עַל-הָאָרֶץ, לָבֶטַח
יט וְנָתְנָה הָאָרֶץ פִּרְיָהּ, וַאֲכַלְתֶּם לָשֹׂבַע; וִישַׁבְתֶּם לָבֶטַח, עָלֶיהָ
כ וְכִי תֹאמְרוּ, מַה-נֹּאכַל בַּשָּׁנָה הַשְּׁבִיעִת: הֵן לֹא נִזְרָע, וְלֹא נֶאֱסֹף אֶת-תְּבוּאָתֵנוּ
כא וְצִוִּיתִי אֶת-בִּרְכָתִי לָכֶם, בַּשָּׁנָה הַשִּׁשִּׁית
18. You shall perform My statutes, keep My ordinances and perform them, then you will live on the land securely.
19. And the land will then yield its fruit and you will eat to satiety, and live upon it securely.
20. And if you should say, "What will we eat in the seventh year? We will not sow, and we will not gather in our produce!"
21. [Know then, that] I will command My blessing for you in the sixth year, and it will yield produce for three years. 1
The Mezritcher Maggid writes that if the Jews peform the mitzvah of the Shmitta year with emunah and bitachon, then they do not need Hashem's blessing because they -- the Jews themselves -- will bring down the blessing of the land yielding its fruit and eating to satisfaction. Only if they are lacking in emunah and bitachon will they say "What will we eat in the seventh year?" and then they force Hashem Himself (so to speak) to bring the blessing on the land "I will command My blessing for you..."
In other words, the blessing a Jew brings down through his emunah is greater than the blessing that Hashem Himself sends down!
וע"י אמונה נתלבש בתוכו האמת וגורם פעולתו
States the Mezritcher Maggid: "By having complete emunah, this makes a vessel for emes which enclothes itself in the emunah and it causes the desired results."
09 April 2008
Simcha (Joy) Nullifies Judgements
The curses of the tochacha [portion of rebuke] come upon Israel "because you didn't serve Hashem Elokeichem with joy and gladness of heart, and you will serve your enemies." (Devarim 28:47). It means seemingly that even though one serves Hashem, but it is without simcha (joy) and gladness of heart, then it draws down a punishment "and you will serve your enemies". But how can we understand this? Can the reason for this bitter punishment be because of a lack of joy alone?!
The explanation is that eveyone has committed some sin or other, and from this sin comes the punishment; However, regardless of that, if he will serve Hashem with joy (simcha shel mitzva) this joy is so powerful that it awakens joy Above (so to speak), and nullifies the judgements. This doesn't happen when "you didn't serve Hashem Elokeichem with joy, etc", which draws down the punishment for the sins.
The explanation is that eveyone has committed some sin or other, and from this sin comes the punishment; However, regardless of that, if he will serve Hashem with joy (simcha shel mitzva) this joy is so powerful that it awakens joy Above (so to speak), and nullifies the judgements. This doesn't happen when "you didn't serve Hashem Elokeichem with joy, etc", which draws down the punishment for the sins.
26 March 2008
Ad Lo Yoda
CHAYAV INISH LEVESUMEH B'PURYA
A person must get inebriated on Purim
There are two types of love:
a) there is the love a man has for his friend, which is conditional and goes according to ta'am v'da'as (reason). Because he understands in his mind (da'as) the benefit to himself, he has love for this thing. This ahava is inherently limited according to his degree of appreciation, more or less appreciation (da'as) leads to more or less love.
b) The love of a son to his father, even if his father hits him and gives him rebuke his love remains firm because it is not dependent on his mind (da'as) because he himself doesn't know the reason he loves his father--it is without ta'am v'da'as (reason).
Both kinds of love exist between Israel and the Holy One, blessed be He. The first is not for everyone except one who has a deeply developed knowledge of G-dliness. However the second kind of love is in all Israel, even the rebellious and willful sinners, because, they are called "sons" and they are a chelek Eloka mi'ma'al ("truly a piece of G-dliness from Above"). This love is very concealed in them, in a state of exile, and only through being trodden down by suffering does it get released from concealment.
The avodah (Divine service) which comes from the core ahava doesn't change ever since it's source is the "piece of G-dliness from Above", as it states "I am YKVK, I didn't change", and is called the Tree of Life which lives forever, without change, because he doesn't take his own being into account to see whether it seems to him good or bad, rather all that he sees is that everything is Hashem's G-dly life force, and there is nothing else besides Him, seeing nothing but Hashem. His very existence is nullified before the will of Hashem, which is the level of Mordechai, refined without any impurities, not seeing himself as separate at all from Him and not wanting anything for himself at all since he is considered as nothing before the Ein Sof, baruch Hu (the Endless, blessed is He).
Haman was the total opposite of this, all of his deeds were only to benefit himself like the nations of the world that "all the good they do is for their own aggrandizement." So the gemara asks Where is Haman in the Torah what is his source? The answer: hamin ha'etz, from the tree, meaning the Tree of Knowledge. Haman is the level of Amalek, of whom it is said "when you will be given relief from your enemies...wipe out the memory of Amalek."
First a person needs to know how to love Hashem, and if he wants then to wipe out Amalek, which is the level of "for his own benefit" (i.e., to serve Hashem without any benefit to himself), he won't succeed and the result will be that he won't do any avodah at all. First, he needs to go out of Mitzrayim (Egypt), which refers to the limitations of gashmiyus (physicality), even the limitation of "for his own sake", and afterwards he will wipe out the memory of Amalek.
Amalek attacked Israel when they came out of Mitzrayim, meaning in the middle of the way as they go from limited to unlimited in mind (da'as). This pains Amalek, the level of "for his own sake". Also, the meraglim (spies) mention Amalek, as they wanted to go up to Eretz Yisrael, which is above spacial limitations. This is where Amalek sits and conceals himself.
One who reaches such a level where he perceives G-dliness in everything can transform his heart and can wipe out Amalek, but this requires a tremendous battle. It is preferable to reveal the hidden love within, that he will nullify his will before His will, and so This is why a person is obligated to drink on Purim, meaning "to make others drink" until "ad d'lo yada" ("he doesn't know"), meaning there is no level of da'as, until he doesn't know the difference between "cursed in Haman" and "blessed is Mordechai", which (between them) is the level of Amalek. One who is extraordinarily holy and wise can come to a "complete heart" ("lev shalem") via his da'as, and then to a "desirous soul" ("nefesh chafeitza") as well. This is not the case for one who is not complete, has not perfected his mind (da'as) -- it is impossible to overcome Amalek (i.e., self-interest) other than through joy, which is above da'as... himself as the Good Inclination, basing himself on the rationale of Torah. enters, secrets come out" because wine can reveal the hidden things, just as the wine itself was concealed in the grapes and pressed out from them, so too one who drinks the wine will reveal what is inside him (i.e., this hidden love of Hashem). This is "wine makes joyful the heart of man", since the concealed is brought out to revelation his joy is awakened, because joy is also a revelation of his inner being (pnimiyuso), and thus the entire tochacha (rebuke) is "because you didn't serve Hashem your G-d with joy".
A person must get inebriated on Purim
There are two types of love:
a) there is the love a man has for his friend, which is conditional and goes according to ta'am v'da'as (reason). Because he understands in his mind (da'as) the benefit to himself, he has love for this thing. This ahava is inherently limited according to his degree of appreciation, more or less appreciation (da'as) leads to more or less love.
b) The love of a son to his father, even if his father hits him and gives him rebuke his love remains firm because it is not dependent on his mind (da'as) because he himself doesn't know the reason he loves his father--it is without ta'am v'da'as (reason).
Both kinds of love exist between Israel and the Holy One, blessed be He. The first is not for everyone except one who has a deeply developed knowledge of G-dliness. However the second kind of love is in all Israel, even the rebellious and willful sinners, because, they are called "sons" and they are a chelek Eloka mi'ma'al ("truly a piece of G-dliness from Above"). This love is very concealed in them, in a state of exile, and only through being trodden down by suffering does it get released from concealment.
The avodah (Divine service) which comes from the core ahava doesn't change ever since it's source is the "piece of G-dliness from Above", as it states "I am YKVK, I didn't change", and is called the Tree of Life which lives forever, without change, because he doesn't take his own being into account to see whether it seems to him good or bad, rather all that he sees is that everything is Hashem's G-dly life force, and there is nothing else besides Him, seeing nothing but Hashem. His very existence is nullified before the will of Hashem, which is the level of Mordechai, refined without any impurities, not seeing himself as separate at all from Him and not wanting anything for himself at all since he is considered as nothing before the Ein Sof, baruch Hu (the Endless, blessed is He).
Haman was the total opposite of this, all of his deeds were only to benefit himself like the nations of the world that "all the good they do is for their own aggrandizement." So the gemara asks Where is Haman in the Torah what is his source? The answer: hamin ha'etz, from the tree, meaning the Tree of Knowledge. Haman is the level of Amalek, of whom it is said "when you will be given relief from your enemies...wipe out the memory of Amalek."
First a person needs to know how to love Hashem, and if he wants then to wipe out Amalek, which is the level of "for his own benefit" (i.e., to serve Hashem without any benefit to himself), he won't succeed and the result will be that he won't do any avodah at all. First, he needs to go out of Mitzrayim (Egypt), which refers to the limitations of gashmiyus (physicality), even the limitation of "for his own sake", and afterwards he will wipe out the memory of Amalek.
Amalek attacked Israel when they came out of Mitzrayim, meaning in the middle of the way as they go from limited to unlimited in mind (da'as). This pains Amalek, the level of "for his own sake". Also, the meraglim (spies) mention Amalek, as they wanted to go up to Eretz Yisrael, which is above spacial limitations. This is where Amalek sits and conceals himself.
One who reaches such a level where he perceives G-dliness in everything can transform his heart and can wipe out Amalek, but this requires a tremendous battle. It is preferable to reveal the hidden love within, that he will nullify his will before His will, and so This is why a person is obligated to drink on Purim, meaning "to make others drink" until "ad d'lo yada" ("he doesn't know"), meaning there is no level of da'as, until he doesn't know the difference between "cursed in Haman" and "blessed is Mordechai", which (between them) is the level of Amalek. One who is extraordinarily holy and wise can come to a "complete heart" ("lev shalem") via his da'as, and then to a "desirous soul" ("nefesh chafeitza") as well. This is not the case for one who is not complete, has not perfected his mind (da'as) -- it is impossible to overcome Amalek (i.e., self-interest) other than through joy, which is above da'as... himself as the Good Inclination, basing himself on the rationale of Torah. enters, secrets come out" because wine can reveal the hidden things, just as the wine itself was concealed in the grapes and pressed out from them, so too one who drinks the wine will reveal what is inside him (i.e., this hidden love of Hashem). This is "wine makes joyful the heart of man", since the concealed is brought out to revelation his joy is awakened, because joy is also a revelation of his inner being (pnimiyuso), and thus the entire tochacha (rebuke) is "because you didn't serve Hashem your G-d with joy".
18 March 2008
Purim - a lesson in crisis management
The Purim story is unusual in many aspects not the least of which is the way Mordechai and Esther handled the crisis. To set the the scene: a vindictive high government official – Haman, conspires and plots to destroy an entire population. His argument - “there is in our midst a people whose laws are different than anybody else’s…” Thus we have the first “reasoned” argument in history to eliminate an entire nation. Indeed we find that, as explained by the Alter Rebbe, Haman’s problem was not really with all the Jews at the time. His wrath and indignation were directed at those Jews who chose to identify themselves as ‘yehudim’ and indeed this is how Mordechai is referred to in the Megila – “Ish Yehudi”. This in itself is strange because both Mordechai and Esther were from the tribe of Benjamin.
The situation will be understood by first realizing that at that time in
As in all things affecting the Jewish people, what happens on the material plane is a reflection of a higher, spiritual reality. This will help us understand Mordechai’s and Esther’s actions in the wake of Haman’s genocidal decree. By all accounts, Mordechai and Esther were well-connected, influential people, with access to the highest echelons of government. Realistically, they should have immediately contacted all those in positions of power, lobbyists, politicians, etc. to annul or mitigate the decree. Yet we see Mordechai and Esther following a completely different course of action: they put all of their efforts into increasing Torah learning and performing acts of repentance including the three-day fast. The question is why? Why not follow the prescribed, “natural” channels of trying to deal with a crisis situation? Mordechait and Esther had realized that what Haman had in mind was but a reflection of a higher reality, a manifestation of a different layer of creation. They quickly understood that the Jews as a whole were not innocent and thus the first order of business was to remove the spiritual cause of Haman’s decree. That done, the material manifestations of that decree automatically were removed.
And this is the meaning of the special Torah reading of Parshas Ki Seitzei when we read about how Amalek attacked the Jewish people shortly after they left
02 March 2008
What's in a name
Before a Jew is born, he is made to swear (promise) to live up to his full potential and resist evil to fulfill his mission on earth. The book Tanya begins exactly with this “mission statement” and the name Tanya literally means “we have been taught”. Alter Rebbe, the book’s author, didn’t pick the name at random. In fact, he did it for a couple of reasons.
1. There exist a great many unclean shells (klipos) that dull people’s hearts. One of them in particular, impacts those that are engaged in Torah study. This klipa “backs up” the hearts of the learners and prevents them from touching the secrets of the Torah, instead filling them up with pride and self-satisfaction in trying to persuade them to be content with the Torah’s simple meaning. The name of the klipa is Tanya - תניא
The struggle with this klipa is carried out through learning the Torah’s secrets, ergo: the book’s name, as if to hint that learning it enables us to struggle with this particular klipa,
2. If the letters in the word Tanya are rearranged, we get the word “eitan”. The word has several meanings: mighty, stalwart, etc. The commentators add that parenthetically it refers to the spark of Jewishness, an undissolvable godly essence in every Jew.
Thus the name Tanya combines two ideas: struggle with a klipa and the positive, unyielding might of the Jewish soul.
1. There exist a great many unclean shells (klipos) that dull people’s hearts. One of them in particular, impacts those that are engaged in Torah study. This klipa “backs up” the hearts of the learners and prevents them from touching the secrets of the Torah, instead filling them up with pride and self-satisfaction in trying to persuade them to be content with the Torah’s simple meaning. The name of the klipa is Tanya - תניא
The struggle with this klipa is carried out through learning the Torah’s secrets, ergo: the book’s name, as if to hint that learning it enables us to struggle with this particular klipa,
2. If the letters in the word Tanya are rearranged, we get the word “eitan”. The word has several meanings: mighty, stalwart, etc. The commentators add that parenthetically it refers to the spark of Jewishness, an undissolvable godly essence in every Jew.
Thus the name Tanya combines two ideas: struggle with a klipa and the positive, unyielding might of the Jewish soul.
26 February 2008
"The Baba Sali says the Jews already won the war"
There are these two boys living in Jerusalem who have been making statements regarding Moshiach's Coming and current events. The boys do not come from a particularly observant or chassidic family.
"Out of nowhere one of Eli's brothers said "The Baba Sali says the Jews already won the war!"
Back in December the youngest brother said he thinks Word War III is going to happen.
But now the 7 year old is saying there's not going to be a war. Suddenly he announced out of nowhere "The Baba Sali says the Jews already won the war!"
They boys continued to argue about it, and they said different opinions if this is a physical war or a spiritual war.
The youngest was asked when it would be: before Purim? Before Pesach? He said "no" and said "on the other one" (meaning Sukkos). So he was asked "before or after Sukkos", he said on Sukkos. I asked him if it will be at the beginning of Sukkos or at the end and he said at the end.
The end of Sukkos is Hoshana Rabba, which is stated in various seforim as the time of Gog uMagog (!).
The one thing that all three boys agree on is that Jews will not be harmed.
And the little one, who thinks World War III will begin on Hoshana Raba, said that no Jew would be scared. I asked him "what about aunt *** or grandma ***" (who are not-yet religious) and he said they wouldn't be scared either. So I asked "how can that be?" He replied "it just is."
Eli said, about 2 1/2 years ago:
-A flood of water will go all the way up above all the buildings. Jews (including non-religious Jews) and righteous non-Jews will float up and up on the water to shomayim (Heaven). "The water will be a mikvah (spiritual cleansing) to clean out our tamei (sic) from all the tamei (impure) things we did." This will take away our yetzer hara (evil inclination). While we are visiting the highest levels of shomayim, the water will receed. Then "the Jews will come down in a single parachute", landing in Eretz Yisrael, then suddenly "each of us will be back in our place, like magic." We will remember everything we saw. This experience will make non-religious Jews want to do "half" the mitzvos when they come back down. The "holy fire" (below) will make them do the other half, as well.
There will be "holy fire" that will make righteous gentiles want to convert ("their last chance to convert before Moshiach") Those righteous gentiles who don't want to convert will be "forced" to convert by the "holy fire".
This "holy fire" will also "force" all non-observant Jews to accept the mitzvos of the Torah. "
In Chassidus, "water" is a metaphor for ahavas (love of) Hashem, and "fire" is a metaphor for yiras (fear/awe of) Hashem. A flood of water is a flood of the "ahava mesuteres" (hidden love) that [i]every Jewish neshoma possesses by its nature, which brings to tshuva m'ahava (the expansive repentence from love, not the selfish repentance from fear). Love of Hashem is the source of "half the mitzvos" (the positive mitzvos are all contained within "I am Hashem your G-d") and fear/awe of Hashem is the source of the other "half" (the negative mitzvos, contained within the statement "You shall have no other gods before Me")
"Out of nowhere one of Eli's brothers said "The Baba Sali says the Jews already won the war!"
Back in December the youngest brother said he thinks Word War III is going to happen.
But now the 7 year old is saying there's not going to be a war. Suddenly he announced out of nowhere "The Baba Sali says the Jews already won the war!"
They boys continued to argue about it, and they said different opinions if this is a physical war or a spiritual war.
The youngest was asked when it would be: before Purim? Before Pesach? He said "no" and said "on the other one" (meaning Sukkos). So he was asked "before or after Sukkos", he said on Sukkos. I asked him if it will be at the beginning of Sukkos or at the end and he said at the end.
The end of Sukkos is Hoshana Rabba, which is stated in various seforim as the time of Gog uMagog (!).
The one thing that all three boys agree on is that Jews will not be harmed.
And the little one, who thinks World War III will begin on Hoshana Raba, said that no Jew would be scared. I asked him "what about aunt *** or grandma ***" (who are not-yet religious) and he said they wouldn't be scared either. So I asked "how can that be?" He replied "it just is."
Eli said, about 2 1/2 years ago:
-A flood of water will go all the way up above all the buildings. Jews (including non-religious Jews) and righteous non-Jews will float up and up on the water to shomayim (Heaven). "The water will be a mikvah (spiritual cleansing) to clean out our tamei (sic) from all the tamei (impure) things we did." This will take away our yetzer hara (evil inclination). While we are visiting the highest levels of shomayim, the water will receed. Then "the Jews will come down in a single parachute", landing in Eretz Yisrael, then suddenly "each of us will be back in our place, like magic." We will remember everything we saw. This experience will make non-religious Jews want to do "half" the mitzvos when they come back down. The "holy fire" (below) will make them do the other half, as well.
There will be "holy fire" that will make righteous gentiles want to convert ("their last chance to convert before Moshiach") Those righteous gentiles who don't want to convert will be "forced" to convert by the "holy fire".
This "holy fire" will also "force" all non-observant Jews to accept the mitzvos of the Torah. "
In Chassidus, "water" is a metaphor for ahavas (love of) Hashem, and "fire" is a metaphor for yiras (fear/awe of) Hashem. A flood of water is a flood of the "ahava mesuteres" (hidden love) that [i]every Jewish neshoma possesses by its nature, which brings to tshuva m'ahava (the expansive repentence from love, not the selfish repentance from fear). Love of Hashem is the source of "half the mitzvos" (the positive mitzvos are all contained within "I am Hashem your G-d") and fear/awe of Hashem is the source of the other "half" (the negative mitzvos, contained within the statement "You shall have no other gods before Me")
20 February 2008
To sit or not to sit ...not
This week’s Haftarah (parshas Ki Siso) quotes Prophet Elijah: “Ad mosai atem peis’chim al shtei asifim” – How long will you be jumping on two swords!? This was prompted by various divisions and conflicts within the Jewish people and had much to do with the Jews’ involvement in idol worship at that time.- 2 –
The Rambam writes that the origins of idol worship lie in the fact that early on people mistakenly ascribed powers to heavenly bodies in the belief that they controlled material wellbeing and sustenance. The truth is that, even though Divine influence is channeled through stars, etc., they are no more than “an axe in the hands of the Chopper”
Torah explains that to extend any kind of recognition to stars and constellation is a crime. This sin is particularly severe because the worshipper in essence denies the entire Torah. It turns out that although the primary motive for idol worship was for one’s material needs, in essence the Jewish people had no desire to deny the Torah. It is just that they thought that idol worship was not a “real” worship at all.
- 3 -
So although idol worship really stems from one’s desires for material comforts, we can trace two distinct modes within it. One is Avoda Zora – “strange worship”, the other being “jumping on two…” or the “fence-sitter” type.
Avoda Zora is a situation when a person does believe that the idol will provide him with his material needs. So, although his motivation is strictly personal gain, he seriously and sincerely believes that the stars and constellation will provide. The “ fence-sitter” type is in contrast. based on a doubt and those that are involved in it can be divided into two groups:
One – this includes those who are in doubt and once in a while begin to realize that
idol worship lacks any substance at all while at other times such individuals are akin to to those who involve themselves in idol worship “ for real”. The other type are those who believe in a type of a partnership, they do believe in G-d and at the same time resort to idol worship.
- 4 -
From this we can see that in many respects, “sitting on the fence” is more egregious than Avoda Zora. Yet, although “pure” Avoda Zora is a more severe transgression than “fence sitting”, from the perspective of tshuva, it is harder to repent for a fence-sitter than for a “plain” idol worshipper.
The reason for this is as follows
1. The “pure” idol worshipper has an easier time repenting upon realization how mistaken he was. The “sitter” on the other hand, is more conflicted, he does not realize the full severity of his descent and calms himself by thinking that he always had doubts about his idol worship. He thus is unable to fully repent.
2. The “pure” idol worshipper (no partnership) is completely decadent and believes that the Baal is the true G-d. Still, the possibility exists that, although he is separated from the true G-d, he somehow maintains some measure of spirituality.
The “sitter”, on the other hand , by virtue of his sin, demonstrates that not only does he not have a connection to Hashem, moreover, he has no connection with the spiritual. The proof lies in the fact that even though he realizes that Hashem is the true G-d, he is ready to betray Him when it comes to material concerns. The sitter is also dangerous in that, outwardly, he has the “look and feel” of an observant Jew and is thus capable of misleading others.
- 5 –
The Talmud states that the drive for idol worship in its pure form has largely dissipated whereas the “sitters” continue to exist.
The Haftarah concludes that the Jewish people repented and declared twice “Hashem Hu HaElokim” as opposed to a single declaration during the giving of the Torah when G-d declared ‘I am Hashem your G-d”. It’s explained that when a Jew repents, he reaches a level that is much higher than that before the sin – “twice the strength” And twice - not in a numerical sense but in the sense that the second time is incomparably greater than the first. Likewise, every “sitter” needs to return to G-d with “twice the strength”. This will not only influence the “sitter” but will have a positive effect on all who may have been negatively influenced by him as is known “all Jews are responsible for one another”.
Based on the Purim sicha, 5716
18 February 2008
Slip Slidin...this way
The name of every weekly Torah portion encapsulates its meaning. The opening verses in every chapter are not merely words, they convey what the chapter is about to address. This week’s chapter’s name is Ki Siso – “when you take a count of the children of The plain meaning is a taking and elevation of the children of
A wondrous chapter.
The Rebbe tells us that this weekly portion is “wondrous” in that it contains the entire Torah and the whole world. When G-d set out to create the world, He put in place a set of strict rules: every created entity would contain within it three stages: a beginning, a middle, and a finale. This is connected to absolutely everything, including Creation.
At the outset G-d looked into the Torah - the blueprint for Ceation. The second stage involved the creation of a world that would contain undesirable elements alongside positive ones. The final stage is the effort of the Jewish People collectively to fix and refine the world to bring about the Final Redemption..
This process is reflected in this week’s chapter. Initially G-d Himself created the first set of tablets. This was followed by the Golden Calf and the breaking of the tablets. Why? So that the Jews would repent and merit the second set which was much more “valuable” as it contained the Jewish Law, the Midrash and Aggada. In other words here we have a beginning, a descent, action and redemption reflective of the three stages.
Unfortunately the road to the final Redemption involves descent and difficult, unfortunate situations due to the sins. This is applicable to everyone, when descent occurs, one must utilize that falling down in order to garner new strengths and keep moving forward. People tend to think that descent is something completely negative and undesirable, something that should not, ideally, occur and once it has occurred, it must be used for elevating oneself.
The Rebbe tells us something completely different: all that had been planned out by G-d to begin with. G-d had decided that this is how events and circumstances should unfold for the sake of the Ultimate Redemption. The Rebbe emphasizes that those negative situations are in reality part of the process with a clear goal leading to the ultimate good.
Tfoo wit, for a Jew, a falling down is only “permitted’ to take place for the sake of a greater ascent and thus it is a part of that subsequent elevation!
A happy ending
Every Jew possesses certain powers that enable him to fulfill his mission completely, from the moment he wakes up to the time he goes to bed at night. Where do those powers come from? From the Moses of our generation who will usher in the Final Redemption.
13 January 2008
So You Want to be a Beinoni
Part 2
Kingship vs. Dictatorship
Prayer time for the Beinoni is a time of intense reflection and meditation. Prayer elicits warmth and excitement to the extent that during prayer the Yetzer Hora goes to sleep and stops being an obstacle. It’s almost like a tranquilized animal, once the drug wears off (davening) it regains its strength, until the next round of prayers and on it goes.
Prayer is a time of kingship of the divine soul and subjugatgion of the animal where the animal soul willingly accepts the domination of the divine and loses its desire to rock the boat.
Once praying is over, the thus obtained energy is used, as described by the Zohar to affect a state of consciousness known as “machshova shalet al ha’lev”- thought, mind rule the heart, the seat of emotions and desires. This is a period of dictatorship or Shlito as opposed to Melucho (Kingship). Thus the life of a beinoni is a series of rotating episodes of communion and control. But the concept of Shlito goes beyond just simple suppression of animal desires. Shlito also indicates “education, upbringing”, an ability to educate the heart as to what and how to think. So when the mind tells the heart that some things aren’t kosher, the heart isn’t particularly interested, that kind of talk leaves it cold, it’s too intellectual, intangible. When, however, the mind tells the heart that all good things come from Hashem, then the heart is willing to listen and mold itself.
There is a Torah commandment not be afraid at a time of war. This, on its face, is completely opposite to the human nature. How can a normal human being NOT be afraid when going to the battlefield? War, to borrow a line, is a time to kill people and break things. Kill or be killed. A soldier who will start analyzing his odds of survival will tend to be fearful because that arouses his heart and emotions. So the solution is for the soldier not to think, thinking can make him afraid. Prayer sessions in chassidus are often referred to as a “zman milchma” – wartime and that’s exactly what happens during davening, the divine soul tells the soldier-the animal soul that Hashem loves it and cares for it and attempts to persuade it to accept His kingship. Davening finished, the beinoni switches gears and slides into his dictatorial mode vis-à-vis his animal soul utilizing the accumulated charge stemming from his prayers. Thus a beinoni’s entire day is a series of peaks and valleys, his divine powers peak at prayer time and that allows him to function during those portions of the day when he is not actively praying. And here again, the poor man/rich man metaphor comes into play: the rich man is a tzaddik, whose “gas tank” of G-dly powers can never be depleted, he always has enough fuel to keep the house warm, never does he need to worry about running dry. The poor man is the beinoni, those daily shots of inspiration he gets from intense prayer had better last him the entire day, it’s a constant preoccupation not to cool off or to run out because if does, that could cause failure, and that’s not an option to a beinoni.
Kingship vs. Dictatorship
Prayer time for the Beinoni is a time of intense reflection and meditation. Prayer elicits warmth and excitement to the extent that during prayer the Yetzer Hora goes to sleep and stops being an obstacle. It’s almost like a tranquilized animal, once the drug wears off (davening) it regains its strength, until the next round of prayers and on it goes.
Prayer is a time of kingship of the divine soul and subjugatgion of the animal where the animal soul willingly accepts the domination of the divine and loses its desire to rock the boat.
Once praying is over, the thus obtained energy is used, as described by the Zohar to affect a state of consciousness known as “machshova shalet al ha’lev”- thought, mind rule the heart, the seat of emotions and desires. This is a period of dictatorship or Shlito as opposed to Melucho (Kingship). Thus the life of a beinoni is a series of rotating episodes of communion and control. But the concept of Shlito goes beyond just simple suppression of animal desires. Shlito also indicates “education, upbringing”, an ability to educate the heart as to what and how to think. So when the mind tells the heart that some things aren’t kosher, the heart isn’t particularly interested, that kind of talk leaves it cold, it’s too intellectual, intangible. When, however, the mind tells the heart that all good things come from Hashem, then the heart is willing to listen and mold itself.
There is a Torah commandment not be afraid at a time of war. This, on its face, is completely opposite to the human nature. How can a normal human being NOT be afraid when going to the battlefield? War, to borrow a line, is a time to kill people and break things. Kill or be killed. A soldier who will start analyzing his odds of survival will tend to be fearful because that arouses his heart and emotions. So the solution is for the soldier not to think, thinking can make him afraid. Prayer sessions in chassidus are often referred to as a “zman milchma” – wartime and that’s exactly what happens during davening, the divine soul tells the soldier-the animal soul that Hashem loves it and cares for it and attempts to persuade it to accept His kingship. Davening finished, the beinoni switches gears and slides into his dictatorial mode vis-à-vis his animal soul utilizing the accumulated charge stemming from his prayers. Thus a beinoni’s entire day is a series of peaks and valleys, his divine powers peak at prayer time and that allows him to function during those portions of the day when he is not actively praying. And here again, the poor man/rich man metaphor comes into play: the rich man is a tzaddik, whose “gas tank” of G-dly powers can never be depleted, he always has enough fuel to keep the house warm, never does he need to worry about running dry. The poor man is the beinoni, those daily shots of inspiration he gets from intense prayer had better last him the entire day, it’s a constant preoccupation not to cool off or to run out because if does, that could cause failure, and that’s not an option to a beinoni.
11 January 2008
So You Want to Be a Beinoni
Chapter 2 in Tanya begins with the words: ונפש השנית בישראל היא חלק אלו-ה ממעל ממש
The second, uniquely Jewish, soul is truly a part of G-d above. It’s further explained (ch.12) that the divine soul and the other soul, the animal soul are always at loggerheads in the intermediary type – the Beinoni.
The Tanya’s definition of a beinoni isn’t the same as the classical definition of a beinoni where it is someone who is approximately 50/50 where half of what has been accomplished is good vs. the other half.
Alter Rebbe sees the beinoni as a different behavioral pattern altogether, not in the sense that the beinoni sins half the time and then does mitzvos the other half. The Alter Rebbe sees the beinoni as someone who is constantly being pulled in two directions and yet does not sin in thought, speech, and action.
One of those directions is controlled by the animal soul who is selfish, shortsighted, and preoccupied. The Divine Soul, on the contrary, is selfless, visionary, and trusting. The Animal Soul is related to blood, the heart, and passion whereas the Divine Soul is connected to the mind, the brain, and reason. So right from the start, the seeds for conflict are sown: one soul sees reality one way and the other in a completely opposite way, their goals and “mindsets” represent two totally opposing forces.
Not only that, each wants to subdue, subjugate, and rule the vehicle – the Beinoni. And they try to accomplish that in totally uncompromising ways, neither one wants to yield and each seeks complete domination.
The beinoni, again, is not a tzaddik. A tzaddik is someone who has vanquished his Evil Inclication and behaviorally, at least, isn’t engaged in the conflict between the two souls, like the beinoni is. In other words, a tzaddik is an entirely different species or, in computer terms, has a different operating system (at least that) than a beinoni. The tzaddik has either suppressed his Yetzer Hora entirely or, on a much higher level, has converted it into a source of good. The beinoni, on the other hand, being a different creation, is open to attack by the Yetzer Hora (animal soul) yet his job is to resist the incoming messages, to filter out, in computer terminology, the constant onslaught of spam constantly assailing his operating system and processes. To accomplish that, the beinoni needs to put up a firewall of sorts and be on the constant lookout for the spam and viruses that are trying to divert him and cause him to sin. With this in mind, it’s easier to tackle the Rasha category – the wicked personality. It’s not someone who necessarily is rotten to the core, it’s someone who is tested and fails the test, whether knowingly or not. The beinoni, on the other hand, is tested and passes the test, with or without flying colors.
How is a beinoni able to get the strength to fight off all the incoming bad stuff? Again, behaviorally, constitutionally, a beinoni is not at fault, he’s vulnerable because he was created vulnerable, by design and for whatever reason. He’s not an impervious tzaddik, he is made differently, he may become a tzaddik by divine grace after a long struggle and self-refinement but such cases are rare.
The only ammunition the beinoni does have is prayer, when the beinoni is praying, his Yetzer Hora is in a state of submission and is dormant but it never really slacks off. Once the davening is over, the beinoni is again vulnerable to attack from all sides. So the intensity of prayer is key to creating a kind of a defense shield to minimize that ever present vulnerability. A parable is given as to how a rich man and a poor man heat their houses in wintertime. The rich man has an ample supply of good, dry wood and any time he needs to, he just adds more logs to the fire and his house is always comfortably warm. The poor man doesn’t have that luxury; he only has a few soggy logs and no time to be constantly feeding the fire. His strategy is therefore to initially warm his hut up so intensely and perhaps just once a day so that although it gets uncomfortably warm initially, the heats lasts the entire day and he doesn’t freeze overnight. This rich man is the tzaddik and the poor man is the beinoni.
Next on the subject: a tale of two ships.
14 November 2007
Living Large
Ki hem chayenu…
“Because it’s our life and the length of our days”
One must strive to insure that every Jew attends a Torah class on a permanent basis.
It is widely written on the efforts directed to implement the commandment to study Torah with the goal that Jews will busy themselves with Torah study.
This matter should avail itself of the excitement felt as a result of the Simchas Torah celebrated this year. This excitement should be used to dedicate specific attention at this auspicious time to make sure, to the extent possible, that every Jew has an opportunity to learn whenever possible, regardless of location, situation, or conditions.
Whenever we meet a Jew on the street, we need to inquire if he already has established times for Torah study. If that’s the case, he should be encouraged to add to them and what is even more preferable, to become a “magid shiur”, a Torah study group leader. And if, G-d forbid, he doesn’t as yet have fixed times for Torah study, he must be influenced in pleasant and heartfelt ways to begin learning Torah regularly.
If it’s possible to influence him to study Torah several times a day whereby fulfilling the precept of constant Torah study, that is indeed very good. But even if he’s only able to learn once a day or even once every few days, so long as it’s done on a regular basis, he will eventually allocate more time for additional learning.
Which part of Torah to learn is immaterial, be it Tanach or Talmud or the Shulchan Oruch, etc. One should proceed to learn whichever part of Torah one wishes to learn. Because when one is holding a portion of a whole, one in essence is holding the entire entity. Acting this way will eventually influence him to keep adding in his Torah study until he learns and knows the entire Torah - “Kol HaTorah Kulo”
When one encounters a Jew and starts discussing the matter of fixing regular times for Torah study, this discussion shouldn’t involve any other aspects, i.e. one shouldn’t start inquiring about his general behavior or how well or how often he fulfills various commandments, what needs to be emphasized is that since he is a Jew, he is a son of Avrohom, Yizchak, and Yakov or she’s a daughter of Soroh, Rivka, Rochel, and Leah, so he that he’s able to relate to Hashem Himself – “Who spoke and there was the world”, in this vein he will come to the realization that he‘s obligated to study Hashem’s Torah.
Again, his general situation or outlook as regards this matter is immaterial, we do not ask to see his “passport”. We’re simply asking “Give me the soul, sit and learn Torah”! “Because it’s our life and the lengths of our days”!.
He must be brought to the understanding that the will of Hashem is for him to learn Torah regardless of the conditions he finds himself in at any given time!
(Based on a sicha Parshas Breishis, 1985)
21 October 2007
Steinsaltz on Creation
Rabbi Steinsaltz: Rabbi Chaim Vital in Sefer Etz Hayyim states that our world is for the most part is a world of evil. Evil is the ruler of this world and there is very little good in it. In the 18th century there was a dispute between Leibnitz and Voltaire. Leibnitz said we lived in the best of all possible worlds and Voltaire mocked Leibnitz and concluded that we live in the worst of all possible worlds. Looking at this question from a Jewish point of view, one could say that "We are living in the worst of all possible worlds in which there is still hope." There are, indeed, worlds below us in which there is no hope at all, and this is what we call "Hell." But to speak of the entire structure of our own world: it really is a world on the very brink. If it were to be ever so slightly, worse than it actually is, its basic structure would become entirely hopeless; the balance would be irreversible and evil would be irrevocable.
As it is now, evil can be conquered but in a world in which we have to accept a vast amount of evil. This is not usually understood as a Jewish idea, but it is really a statement of "Jewish optimism." If a person sees the world as all pink and glowing, he is not an optimist, he's just a fool. An optimist is one who in spite of seeing the terrible facts as they are, believes that there can be improvement. If everything were all right, then you wouldn't have to be an optimist. So Jews are optimists because we are a people with hope and we have a theology of hope.
Q: But has G-d placed us in this worst of all possible for a reason?
Rabbi Steinsaltz: Some mysteries simply cannot be answered. One of these is the purpose of Creation. The Midrash says that the Almighty had a desire, and if you have a desire you don't ask "why?" A taiva is something we can't explain. To answer a question about the "why" of Creation can, philosophically, be proven to be impossible. You get to a point where you are asking questions that are unanswerable, not because we lack knowledge, but unanswerable by definition. But this much can be said: When you speak about the world from this point of view, it is, so to speak, an experiment in existence, an experiment which might be called "conquering the extreme case." So in a way, existence in any other world is not "proof." Proof in an extreme case occurs only when you can do things under the worst of circumstances.
For instance, if you want to test a new car, the way to do it is not on the smoothest of roads, under the best conditions. Instead, it has to be tested under the worst conditions possible in which there is yet hope. I cannot test it by driving it off a cliff, but I can test it on the roughest terrain where I must come to the edge of a cliff and have to stop. How is a new plane tested? They put it under nearly impossible conditions, which the plane must withstand. Otherwise the whole experiment doesn't prove anything. The same with Creation. Creation would have been pointless unless it was a Creation under precisely these difficult circumstances. So the worst possible world in which there is yet hope is the only world in which Creation makes sense.
As it is now, evil can be conquered but in a world in which we have to accept a vast amount of evil. This is not usually understood as a Jewish idea, but it is really a statement of "Jewish optimism." If a person sees the world as all pink and glowing, he is not an optimist, he's just a fool. An optimist is one who in spite of seeing the terrible facts as they are, believes that there can be improvement. If everything were all right, then you wouldn't have to be an optimist. So Jews are optimists because we are a people with hope and we have a theology of hope.
Q: But has G-d placed us in this worst of all possible for a reason?
Rabbi Steinsaltz: Some mysteries simply cannot be answered. One of these is the purpose of Creation. The Midrash says that the Almighty had a desire, and if you have a desire you don't ask "why?" A taiva is something we can't explain. To answer a question about the "why" of Creation can, philosophically, be proven to be impossible. You get to a point where you are asking questions that are unanswerable, not because we lack knowledge, but unanswerable by definition. But this much can be said: When you speak about the world from this point of view, it is, so to speak, an experiment in existence, an experiment which might be called "conquering the extreme case." So in a way, existence in any other world is not "proof." Proof in an extreme case occurs only when you can do things under the worst of circumstances.
For instance, if you want to test a new car, the way to do it is not on the smoothest of roads, under the best conditions. Instead, it has to be tested under the worst conditions possible in which there is yet hope. I cannot test it by driving it off a cliff, but I can test it on the roughest terrain where I must come to the edge of a cliff and have to stop. How is a new plane tested? They put it under nearly impossible conditions, which the plane must withstand. Otherwise the whole experiment doesn't prove anything. The same with Creation. Creation would have been pointless unless it was a Creation under precisely these difficult circumstances. So the worst possible world in which there is yet hope is the only world in which Creation makes sense.
12 October 2007
Noach
The commandment “Be fruitful and multiply” is mentioned in parshas Breishis and in parshas Noach.
At first glance it appears as a restatement of the same thing and Rashi does go on to say that in Breishis it’s a commandment and a blessing which is restated later in Noach.
The question still remains as to why it was necessary to repeat essentially the same thing in Parshas Noach.
This can be explained by examining the condition of the world before and after the Flood. The Bible mentions that Noach saw a new world and that the newness wasn’t only just physical. Prior to the Flood, the world (and its inhabitants) lacked the ability to refine and elevate themselves because they were totally dependent on Hashem’s beneficence. Once the world became so corrupted that it could not, by itself, purify and elevate itself, i.e. to do tshuva, the only “way out” was for it to be cleansed by the Mei Noach – the Waters of Noah.
The waters came down for 40 days and nights mimicking the 40 seah of water required for a kosher mikva. Thus, in essence, the commandment “Be fruitful and multiply” had been nullified by the Flood and needed to be renewed in the postdiluvian world. This was achieved by Noach whose name symbolizes tranquility and its repetition: Noach Noach indicates tranquility in the physical as well as the spiritual. This in turn is a further allusion to the future Messianic Utopia for we know that in the Ark there was a complete harmony amongst all types of animals, predatory as well as the docile ones. Additionally, the three decks of the Ark symbolize three levels of Creation: BY’A (Briya, Yetzira, and Aisya) where there will also be peace in the Messianic Times.
Subscribe to:
Posts (Atom)