After this general illumination was drawn down from the reading of the Sh'ma, we draw it down into revelation in detail into all the Ten Sefirot through the 18 Blessings of the Amidah [Standing] prayer and lower down, to affect the actual healing of the sick and abundance of the crops...
In the Sh'ma I dial the number for the Big Boss. I'm not asking for anything nor do I say anything. I'm establishing a connection, and afterwards I can start the conversation. The Standing Prayer is like an entry into the Grand Hall of the Supernal King. When I take the three steps forward to begin the ritual, I traverse the separating "darkness and fog" and enter the Hall of the King. There is an etiquette about it. I don't enter right away and pat him on the shoulder. The first three blessings are not about any requests. I bow down, and politely I say "Greetings, my Master, the King, the Shield of Abraham, Resurrector of the Dead, etc.". And only afterwards, "I came to request from You in accordance with the attached list". And then I make all sorts of requests.
And this is also the end - the same way. These are the three steps backwards at the end of the prayer. I was in His presence and now I don't turn my back right away - I walk back three paces. This means I'm returning to my world. And this is the idea of what we're doing in prayer. These are not secret intentions - this is the simple level. The way I would explain it to a first-grader. This is the ceremony of entry. We can't enter with our material bodies. I walk forward, stand, bow down, bless, request, end with words of gratitude and take three steps back, and with that has ended my "interview". This is something that on the one hand is very simple but has varying depths.
Sh'ma is about re-establishing and renewing the connection with the One Above, as a prelude to entering the King's chamber and asking for our needs. Despite the formalities involved, it is an intimate journey into the inner recesses of our relationship with G-d prior to going out into the world and its material affairs.
(The text in italics are the words of Derech Mitzvosecha by the third
Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin
Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The
rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Tuesday, July 22, 2014
Monday, July 21, 2014
Putting it all on the Line (Unit 4 Hear! Ch. 1 Ch.11 in DM)
Truly in the Shma Prayer [the reading of the three passages Deut 6:1-9, Deut. 11:13-21, Num. 15:37-41] in the first verse, Hear O Israel that is called accepting the yoke of Heaven in the Talmud, this is to draw an illumination from the Source of All that is from the Essence of the Infinite Light as it is in its Essence, much much higher than its light as it shines in the Ten Sefirot...
When a Jew says Sh'ma Yisroel, Hashem Elokeinu, Hear O Israel, the Lord is our G-d..., this is a declaration. when I say the Lord is our G-d this a serious statement that if we took it seriously the we would become completely different. There are several intentions brought down in the works of the Ari in connection with the Sh'ma Prayer. There are intentions having to do with the different Sefirot and other matters. But there is also a simpler intention, that one is preparing himself at this moment to give up his life for the purpose of sanctifying G-d's name. This is what's called the yoke of Heaven. This is not complicated from a logical aspect or from a practical angle. That a person should say Sh'ma as if he's to be taken to the stake to be burned sanctifying G-d's name. But a person has to be prepared for this, when he says Sh'ma. The Sh'ma prayer of unique moments is otherwise because a person has a different intention. But the point is a declaration that has all the weight of accepting the yoke of Heaven upon oneself.
Our intention is that we want the G-d essence alone beyond any material garments. R. Shneur Zalman of Liadi, the author of the Tanya, when he would pray, he was heard to say, "I don't want your physical world, and I don't want your Gan Eden, or your World to Come, I want only You!" This is the whole idea. I don't want all your most exalted and elevated worlds - I want you in your very Essence alone. To reach the original source, the cause of all causes, reason of all reasons, and not any of His "manifestations".
The willingness to sacrifice oneself is a central concept in Jewish life. Our forefather Abraham spread his message through the dereliction of his self-preservation, and the preservation of his offspring. In the beginning of every morning prayer we read the Torah passages regarding the Binding of Isaac. A real relationship has to begin with complete devotion down to the last hair and toenail - otherwise it could end with infidelity.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
When a Jew says Sh'ma Yisroel, Hashem Elokeinu, Hear O Israel, the Lord is our G-d..., this is a declaration. when I say the Lord is our G-d this a serious statement that if we took it seriously the we would become completely different. There are several intentions brought down in the works of the Ari in connection with the Sh'ma Prayer. There are intentions having to do with the different Sefirot and other matters. But there is also a simpler intention, that one is preparing himself at this moment to give up his life for the purpose of sanctifying G-d's name. This is what's called the yoke of Heaven. This is not complicated from a logical aspect or from a practical angle. That a person should say Sh'ma as if he's to be taken to the stake to be burned sanctifying G-d's name. But a person has to be prepared for this, when he says Sh'ma. The Sh'ma prayer of unique moments is otherwise because a person has a different intention. But the point is a declaration that has all the weight of accepting the yoke of Heaven upon oneself.
Our intention is that we want the G-d essence alone beyond any material garments. R. Shneur Zalman of Liadi, the author of the Tanya, when he would pray, he was heard to say, "I don't want your physical world, and I don't want your Gan Eden, or your World to Come, I want only You!" This is the whole idea. I don't want all your most exalted and elevated worlds - I want you in your very Essence alone. To reach the original source, the cause of all causes, reason of all reasons, and not any of His "manifestations".
The willingness to sacrifice oneself is a central concept in Jewish life. Our forefather Abraham spread his message through the dereliction of his self-preservation, and the preservation of his offspring. In the beginning of every morning prayer we read the Torah passages regarding the Binding of Isaac. A real relationship has to begin with complete devotion down to the last hair and toenail - otherwise it could end with infidelity.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 20, 2014
The Miracle Machine? (Unit 3 Unifications Ch. 10, Ch. 10 in DM)
And the point of these Unifications is to bring out a new illumination from the Infinite Light itself incomparably more exalted than the original illumination and for this light to come down until it reveals in the unification of the Emotional Attributes and the Divine Presence or Speech.
The Unifiication of the Sefirot is not just to recombine existing entities but to give birth to a new light from the source. This is the whole essence of what we're discussing. This is a whole new reality much greater than the preexisting one, and illuminates the lower worlds, but it does not always reveal itself immediately in the physical plane. This is due to the many contractions and veils that reduces this new illumination on its way down to our reality.
What do we pray for? We usually pray for some kind of miracle. It doesn't matter if it's a miracle in the financial arena or in bringing the Moshiach. I'm asking for a change for in the world outside of the natural order. The whole point of prayer is not whether I've reached a higher realm, but whether I can bring the higher realm down here.
When I pray for healing, I'm not asking for healing in the higher realms. I want it down here for person X. If it worked like a machine, that would be great, but for several reasons it doesn't work that way. And it doesn't work immediately. Often, it takes time for the request to come down and to be fulfilled. Sometimes I don't have time to wait...
As has been discussed previously, the intentionality in prayer helps to expedite the revelation of the light down here. Part of this intentionality is the fact that I recognize that G-d is the Master and I'm his servant, and my requests are vehicles for making His Will accomplished down here. Mamonides explains that the promises of material comforts in the Torah are only meant to facilitate our observance of the mitzvot. Similarly, a true servant of the King prays that the outcomes here should make it easier for people to observe His commandments.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
The Unifiication of the Sefirot is not just to recombine existing entities but to give birth to a new light from the source. This is the whole essence of what we're discussing. This is a whole new reality much greater than the preexisting one, and illuminates the lower worlds, but it does not always reveal itself immediately in the physical plane. This is due to the many contractions and veils that reduces this new illumination on its way down to our reality.
What do we pray for? We usually pray for some kind of miracle. It doesn't matter if it's a miracle in the financial arena or in bringing the Moshiach. I'm asking for a change for in the world outside of the natural order. The whole point of prayer is not whether I've reached a higher realm, but whether I can bring the higher realm down here.
When I pray for healing, I'm not asking for healing in the higher realms. I want it down here for person X. If it worked like a machine, that would be great, but for several reasons it doesn't work that way. And it doesn't work immediately. Often, it takes time for the request to come down and to be fulfilled. Sometimes I don't have time to wait...
As has been discussed previously, the intentionality in prayer helps to expedite the revelation of the light down here. Part of this intentionality is the fact that I recognize that G-d is the Master and I'm his servant, and my requests are vehicles for making His Will accomplished down here. Mamonides explains that the promises of material comforts in the Torah are only meant to facilitate our observance of the mitzvot. Similarly, a true servant of the King prays that the outcomes here should make it easier for people to observe His commandments.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 13, 2014
Of Rays and Impressions - The Kav and the Reshima (Unit 3 Unifications Ch. 9, Ch. 11 in DM)
But in fact, though the Ten Sefirot are a product of the contraction, the Cleared Away Space. Nevertheless the Infinite Light that comes into them is from beyond the Contraction and this is the "Ray" from the Infinite Light, and this Remaining Impression, Imprint, and Ray are discussed elsewhere...
There is a discussion between the kabbalists for several generations about the nature of the contraction known as the Cleared Away Space. This was also a point of contention between the Chasidim and the Misnagdim. It concerns whether the Cleared Away Space [which hides G-d's existence from the creations] is an objective reality or not. According to the Gaon of Vilna, it is an objective reality, a real vacuum or veil.
But according to the Chasidim it is only a matter of perspective, a one-way mirror. There's a likeness to this idea. Two people are talking and the one who is speaking pauses speaking for a moment. From the listener's perspective, the conversation halted completely. But for the speaker the pause is part of a natural flow. From the speaker's perspective the conversation did not stop at all.
There is a Ray of Light that was drawn into the Cleared Away Space and it is a continuation from the previous uncontracted Illumination. It gives life to all the Creation. The Cleared Away Space also contains an Imprint of the previous existence [which is the root of Vessels or Sefirot, that receive the Light]. What is this Imprint? Every space is in context to the reality that was cleared away to create the space. It isn't completely empty. It contains some impression from the previous stage of existence. For instance, someone once said that Modern European culture is the Cleared Away Space from Christianity, and I say Modern Israeli culture is the Cleared Away Space from Judaism...
These two objects, the Ray and the Imprint make up the Lights and Vessels, the Spirit and Matter of the World. The Tzemach Tzedek goes on to explain that the aspect of the Ray that is drawn into the Unification of different vessels, is an aspect of the original light that preceded the Cleared Away Space.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
There is a discussion between the kabbalists for several generations about the nature of the contraction known as the Cleared Away Space. This was also a point of contention between the Chasidim and the Misnagdim. It concerns whether the Cleared Away Space [which hides G-d's existence from the creations] is an objective reality or not. According to the Gaon of Vilna, it is an objective reality, a real vacuum or veil.
But according to the Chasidim it is only a matter of perspective, a one-way mirror. There's a likeness to this idea. Two people are talking and the one who is speaking pauses speaking for a moment. From the listener's perspective, the conversation halted completely. But for the speaker the pause is part of a natural flow. From the speaker's perspective the conversation did not stop at all.
There is a Ray of Light that was drawn into the Cleared Away Space and it is a continuation from the previous uncontracted Illumination. It gives life to all the Creation. The Cleared Away Space also contains an Imprint of the previous existence [which is the root of Vessels or Sefirot, that receive the Light]. What is this Imprint? Every space is in context to the reality that was cleared away to create the space. It isn't completely empty. It contains some impression from the previous stage of existence. For instance, someone once said that Modern European culture is the Cleared Away Space from Christianity, and I say Modern Israeli culture is the Cleared Away Space from Judaism...
These two objects, the Ray and the Imprint make up the Lights and Vessels, the Spirit and Matter of the World. The Tzemach Tzedek goes on to explain that the aspect of the Ray that is drawn into the Unification of different vessels, is an aspect of the original light that preceded the Cleared Away Space.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Thursday, July 10, 2014
I don't Love the Garment (Unit 3 Unifications Ch. 8, Ch. 11 in DM)
Nevertheless, since the Infinite Light [in the Attributes] that is drawn down through the known contraction known as the Cleared Away Space is still incomparable to the Infinite Light itself [at the source] and this is all our object and desire and longing...
When G-d desired to create the world He made a "cleared away space". And everything that exists as an existence is as a result of this contraction. This is the most fundamental contraction [like a clearing away of "all of the Infinite Light"]. While it is compared to a drop from the ocean, it's more like a leap from infinity to zero.
The Divine Light as it exists in the "Cleared Away Space" is not the revealed G-dly being. I desire G-d, I long for Him, I love Him. When he appears in a red garment, or a blue garment, I'm not in love with the garment. It carries a connection but this is not what I desire. A more accurate depiction would be if someone sends me their picture - very nice, beautiful - but this is not the actual person. I'm not interested in the picture but in the actual physical person.
Let's say I love someone, and this person wants to hug me. In order to hug someone, several muscles and nerves have to be activated but this doesn't interest me. These are simply external mechanisms. I read somewhere that one of the most complex physical activities is smiling. It involves about 80 different nerves and it's astounding that children are able to learn this. But I'm not interested in the nerve endings but rather in the person who is smiling.
Our experience of G-d in this world is a mere metaphor for His True Essence and Being. The Greek philosophers challenged the Jewish people's belief that G-d is involved with and cares about the world, when He is so far beyond it. This is a similar question from a different perspective. Why must we concern ourselves about the different aspects and mechanisms by which the light reaches us when these mechanisms are apparently not connecting us with the Essence?
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
When G-d desired to create the world He made a "cleared away space". And everything that exists as an existence is as a result of this contraction. This is the most fundamental contraction [like a clearing away of "all of the Infinite Light"]. While it is compared to a drop from the ocean, it's more like a leap from infinity to zero.
The Divine Light as it exists in the "Cleared Away Space" is not the revealed G-dly being. I desire G-d, I long for Him, I love Him. When he appears in a red garment, or a blue garment, I'm not in love with the garment. It carries a connection but this is not what I desire. A more accurate depiction would be if someone sends me their picture - very nice, beautiful - but this is not the actual person. I'm not interested in the picture but in the actual physical person.
Let's say I love someone, and this person wants to hug me. In order to hug someone, several muscles and nerves have to be activated but this doesn't interest me. These are simply external mechanisms. I read somewhere that one of the most complex physical activities is smiling. It involves about 80 different nerves and it's astounding that children are able to learn this. But I'm not interested in the nerve endings but rather in the person who is smiling.
Our experience of G-d in this world is a mere metaphor for His True Essence and Being. The Greek philosophers challenged the Jewish people's belief that G-d is involved with and cares about the world, when He is so far beyond it. This is a similar question from a different perspective. Why must we concern ourselves about the different aspects and mechanisms by which the light reaches us when these mechanisms are apparently not connecting us with the Essence?
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Wednesday, July 9, 2014
A Summary of Unifications - An Electrician's Perspective (Unit 3 Unifications Ch. 7, Ch. 10 in DM)
In the Emotional Attributes the Infinite Light shines in a more revealed manner...and in the Divine Presence, the Light is more contracted...a contraction of the light to give life to individual limited creations ...that is called the Divine Speech and the Divine Presence that dwells and garments itself in the lower worlds. The Infinite Light in the Emotional Attributes is called the Holy One Blessed Be He since He is holy and aloof from this garment. But He is also drawn down to illuminate openly...
This is about the flow of energy from here to there...The Divine Presence is necessary for creating the bounded worlds in which we live so you need a Speech, or Name that will give them a defined shape and structure. On the other hand we don't just want the contraction and limitation but also a generous flow of abundance into the worlds. And this is the unification...
When I take an electric appliance and plug it into the wall or to connect one red wire to another red wire. It's obvious that I'm not interested in the connection of these two wires, but I'm interested in the electric flow that will result. I'm also concerned that it shouldn't burn out the device that's receiving the flow. There are high voltage electric wires on electric poles. What do I need the whole series of wires that lead the electricity into my electric outlet? I could theoretically plug a fan directly into one of these high current wires but in that way I would burn out not just one fan but many fans or even a whole house.
I can use the electricity that's in the high voltage wire when it comes into my outlet, after a series of reductions. Then, I can use it for a flashlight or a clock or some other small device. I don't usually sit and explain that it's my intention for the flow of electricity that is in these wires. And the connecting of the wires is the outcome of my desire. When I tell you to connect these two wires and devices I'm just telling you the external mechanics...
The same is with the unifying of Divine Attributes. We desire that Attribute A will couple to Attribute B in a way that will generate a flow and not burn out any worlds...
Unifications are about generating a flow that creates healthy results. Relationships between people are also primarily about the flow of energy that brings about offspring and generates new warmth and light for the world. A healthy and lasting relationship is a part of a big network of energy flow and not about the individuals involved.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
This is about the flow of energy from here to there...The Divine Presence is necessary for creating the bounded worlds in which we live so you need a Speech, or Name that will give them a defined shape and structure. On the other hand we don't just want the contraction and limitation but also a generous flow of abundance into the worlds. And this is the unification...
When I take an electric appliance and plug it into the wall or to connect one red wire to another red wire. It's obvious that I'm not interested in the connection of these two wires, but I'm interested in the electric flow that will result. I'm also concerned that it shouldn't burn out the device that's receiving the flow. There are high voltage electric wires on electric poles. What do I need the whole series of wires that lead the electricity into my electric outlet? I could theoretically plug a fan directly into one of these high current wires but in that way I would burn out not just one fan but many fans or even a whole house.
I can use the electricity that's in the high voltage wire when it comes into my outlet, after a series of reductions. Then, I can use it for a flashlight or a clock or some other small device. I don't usually sit and explain that it's my intention for the flow of electricity that is in these wires. And the connecting of the wires is the outcome of my desire. When I tell you to connect these two wires and devices I'm just telling you the external mechanics...
The same is with the unifying of Divine Attributes. We desire that Attribute A will couple to Attribute B in a way that will generate a flow and not burn out any worlds...
Unifications are about generating a flow that creates healthy results. Relationships between people are also primarily about the flow of energy that brings about offspring and generates new warmth and light for the world. A healthy and lasting relationship is a part of a big network of energy flow and not about the individuals involved.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, July 6, 2014
Twinkie Defence? Not in Chassidus (Unit 3 Unifications Ch. 6, Ch. 10 in DM)
And the thought receives [the light/inspiration] from the emotions [desires]. It's impossible to contemplate something that is not attached to some desire...and the speech receives from thought, The light of the soul cannot be expressed in speech without first going through thought.
We see people talking and it makes an impression that there is no thinking involved. That's impossible. One who has no thought cannot speak. The level of the thought is just very low, not sophisticated and so the speech sounds the way it does. But the very fact that this person is talking means he's elevated to a level much higher than simply a parrot.
All this is to explain is that in general the thought and speech, mind and desires are all ordered hierarchically. The soul is not thrown together wildly but rather structured in an orderly fashion. The relationship between emotions or desires and thought and speech is described in Kabbala by the metapor of the relationship between Jacob [the emotions and desires] and Leah [thought] and Rachel [speech]. There is much discussion about these two aspects and why Jacob preferred Rachel over Leah.
Also in Tikun Chatzot, the nightly Midnight Rectification Prayers, there is a Tikun [Prayer for Rectification] of Rachel, and a Tikun of Leah. The tone for the Tikun for Rachel is sad while the tone for the Tikun of Leah is joyful.
The Tzemach Tzedek has shown that all additional energy that comes into the world has to come down in the form of some kind of unification between a higher and lower entity. Sometimes we ask a person why they did something and they answer that there was no reason - we've shown that this is impossible. Life is a constant flow from intellect to emotions to thought and speech and eventually also to action. Every action must have its root somewhere in our minds. If we train our minds properly to exclude negativity then eventually, there will be no room for any negativity on any of the other levels.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
We see people talking and it makes an impression that there is no thinking involved. That's impossible. One who has no thought cannot speak. The level of the thought is just very low, not sophisticated and so the speech sounds the way it does. But the very fact that this person is talking means he's elevated to a level much higher than simply a parrot.
All this is to explain is that in general the thought and speech, mind and desires are all ordered hierarchically. The soul is not thrown together wildly but rather structured in an orderly fashion. The relationship between emotions or desires and thought and speech is described in Kabbala by the metapor of the relationship between Jacob [the emotions and desires] and Leah [thought] and Rachel [speech]. There is much discussion about these two aspects and why Jacob preferred Rachel over Leah.
Also in Tikun Chatzot, the nightly Midnight Rectification Prayers, there is a Tikun [Prayer for Rectification] of Rachel, and a Tikun of Leah. The tone for the Tikun for Rachel is sad while the tone for the Tikun of Leah is joyful.
The Tzemach Tzedek has shown that all additional energy that comes into the world has to come down in the form of some kind of unification between a higher and lower entity. Sometimes we ask a person why they did something and they answer that there was no reason - we've shown that this is impossible. Life is a constant flow from intellect to emotions to thought and speech and eventually also to action. Every action must have its root somewhere in our minds. If we train our minds properly to exclude negativity then eventually, there will be no room for any negativity on any of the other levels.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Thursday, July 3, 2014
The Difference between Coals and Gold Coins (Part 3 Unifications Chapter 5 Ch. 10 in DM)
But through the mind is the light of the soul drawn down and expressed in feelings [or desires] to refine and improve them...to desire grand things that it is worthwhile to pursue and to dislike things that are not fitting, although from feelings alone he may have desired them. Therefore the child whose mind is childish desires childish things and when he matures he is disgusted with these things and desires what is fitting - to love G-d and to serve Him...
One's ambition in life is based on the maturity of one's intellect. When we're small we want small things. The one thing we want is very small. When we grow up so the wishes get bigger. But if we don't grow then they stay small. This is all about expanding our horizons. Whoever has small kids can see how their wishes develop based on their cognizance of greater things for which they can hope.
There's the ancient story [from the Midrash] that when Moses was a small child in Pharao's palace he grabbed the Egyptian monarch's crown and put it on his head. The king's advisors were shocked and suggested that they test the child to see if the gesture was meaningful or if he was just playing. So they placed in front of little Moses a pile of whispering coals and a pile of gold coins. If he chooses the coals it means his preferences is in general for colorful shiny objects but if he chooses the coins it means he has cognizance of more adult preferences. Moses reached for the plate of gold coins an angel came and pushed his hand towards the plate of whispering coals...
In order for a child to understand more adult objects it takes time. But sometimes the development gets arrested and then they get stuck with their childish wishes. There are mentally challenged kids that I cannot teach how to use money. He wants his immediate wants filled and doesn't understand the value of money in and of itself. Most kids, though, come to realize the intrinsic value of money and then they become fixated with that level of desire. They overcame the level of understanding of a three-year old and reached the understanding of a five and half year old but then they stay there...
The driving force behind emotional development is mental development. This is why Chabad chassidus emphasizes first and foremost the learning of chassidus, the deeper ideas behind Jewish life as a driving force for coming to Love and Serve G-d properly.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
One's ambition in life is based on the maturity of one's intellect. When we're small we want small things. The one thing we want is very small. When we grow up so the wishes get bigger. But if we don't grow then they stay small. This is all about expanding our horizons. Whoever has small kids can see how their wishes develop based on their cognizance of greater things for which they can hope.
There's the ancient story [from the Midrash] that when Moses was a small child in Pharao's palace he grabbed the Egyptian monarch's crown and put it on his head. The king's advisors were shocked and suggested that they test the child to see if the gesture was meaningful or if he was just playing. So they placed in front of little Moses a pile of whispering coals and a pile of gold coins. If he chooses the coals it means his preferences is in general for colorful shiny objects but if he chooses the coins it means he has cognizance of more adult preferences. Moses reached for the plate of gold coins an angel came and pushed his hand towards the plate of whispering coals...
In order for a child to understand more adult objects it takes time. But sometimes the development gets arrested and then they get stuck with their childish wishes. There are mentally challenged kids that I cannot teach how to use money. He wants his immediate wants filled and doesn't understand the value of money in and of itself. Most kids, though, come to realize the intrinsic value of money and then they become fixated with that level of desire. They overcame the level of understanding of a three-year old and reached the understanding of a five and half year old but then they stay there...
The driving force behind emotional development is mental development. This is why Chabad chassidus emphasizes first and foremost the learning of chassidus, the deeper ideas behind Jewish life as a driving force for coming to Love and Serve G-d properly.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Wednesday, July 2, 2014
The Mental Cognition of a Young Donkey (Part 3 Unifications Chapter 4 Ch.10 in DM)
Since we've established that the desired product of the Unification of Attributes is that Infinite Light that is drawn down...if so why must we intend that in the unification of Wisdom and Understanding [Father and Mother] that through Wisdom the Light should be drawn down into Understanding, we should intend for the Infinite Light to reveal itself in Understanding alone?
...and the answer...that G-d implanted in the nature of the sephirot that they must receive the light only from one another... A man has a mind and feelings and although all have their source in the essence of the soul nevertheless the light of the soul can only dwell first in the mind...
In the revelation of the soul in the body, there is an order, and there are certain defined pathways. There's a mechanism for the revelation of the soul. In general, the mind precedes the feelings. Sometimes a person revels in a feeling as if it's divorced from a mental foundation. But the feelings always come out of the mind. "Man is born like a young donkey" (Job 11:12). Sometimes he stays a young donkey until the age of 5 and sometimes until 15. A young donkey doesn't plan out his desires, but his desires are still based on his mental cognition.
I don't always sit down and think about what I should desire and from this thinking start to love that thing. In fact, some people aspire that their feelings should always spontaneously appear without thinking. They don't want to sit and think and create categories of preferences. Nevertheless, it's irrelevant - since if I desire a strawberry it's based on mental mechanisms, that have a preference for a certain color, a certain taste, a certain smell. A small child does not actively use these cognitive mechanism but this doesn't mean that they are not present in the child.
The power of desiring is not limited to any particular object. But the object of the desiring is determined by one's cognitive values. Therefore the things a small child desires are based on his limited cognition. With time, and experience, and learning the objects change. We can still remember what objects in our lives we pursued because we valued them at that time.
A woman told a story about how she met the "Queen" of her third grade class. And she saw that she was neither pretty, nor smart, nor successful. So she had a feeling of triumph. It's possible that I was attracted to a certain girl in third grade because she had green ribbons in her hair. So as we mature we abandon the smaller things and seek the larger desires. The greatest desire being to love and fear G-d.
There are pre-determined ways for the Light of G-d to come into the world. He structured the sephirot as blueprint for our mental and emotional faculties, and we operate according to the order of these attributes. And since the structure is orderly, everything about our lives has an underlying order to it, emanating from preset mechanisms and pathways in our mind. The better we understand these mechanisms, the better we can understand our feelings and desires.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
...and the answer...that G-d implanted in the nature of the sephirot that they must receive the light only from one another... A man has a mind and feelings and although all have their source in the essence of the soul nevertheless the light of the soul can only dwell first in the mind...
In the revelation of the soul in the body, there is an order, and there are certain defined pathways. There's a mechanism for the revelation of the soul. In general, the mind precedes the feelings. Sometimes a person revels in a feeling as if it's divorced from a mental foundation. But the feelings always come out of the mind. "Man is born like a young donkey" (Job 11:12). Sometimes he stays a young donkey until the age of 5 and sometimes until 15. A young donkey doesn't plan out his desires, but his desires are still based on his mental cognition.
I don't always sit down and think about what I should desire and from this thinking start to love that thing. In fact, some people aspire that their feelings should always spontaneously appear without thinking. They don't want to sit and think and create categories of preferences. Nevertheless, it's irrelevant - since if I desire a strawberry it's based on mental mechanisms, that have a preference for a certain color, a certain taste, a certain smell. A small child does not actively use these cognitive mechanism but this doesn't mean that they are not present in the child.
The power of desiring is not limited to any particular object. But the object of the desiring is determined by one's cognitive values. Therefore the things a small child desires are based on his limited cognition. With time, and experience, and learning the objects change. We can still remember what objects in our lives we pursued because we valued them at that time.
A woman told a story about how she met the "Queen" of her third grade class. And she saw that she was neither pretty, nor smart, nor successful. So she had a feeling of triumph. It's possible that I was attracted to a certain girl in third grade because she had green ribbons in her hair. So as we mature we abandon the smaller things and seek the larger desires. The greatest desire being to love and fear G-d.
There are pre-determined ways for the Light of G-d to come into the world. He structured the sephirot as blueprint for our mental and emotional faculties, and we operate according to the order of these attributes. And since the structure is orderly, everything about our lives has an underlying order to it, emanating from preset mechanisms and pathways in our mind. The better we understand these mechanisms, the better we can understand our feelings and desires.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Monday, June 23, 2014
What's in a Name (Part 3 Unifications Chapter 3 Ch. 10 in DM)
In the Attributes is garmented the Infinite Light itself... Like in the case of Wisdom and Understanding. In Wisdom, called also Father, dwells the Infinite Light since Wisdom is the epitome of self-nulllification, as it states "G-d with Wisdom" (Proverbs 3:19) and through the unifying of Father and Mother comes to dwell the Infinite Light that's in Wisdom in the Attribute of Understanding...
Every unification and coming together, I could describe as combining of one set of DNA with another set of DNA. But when a certain man named Yossi comes together with a certain woman by the name of Yonah, I don't describe the whole chain of DNA molecules that each one encompasses, with thousands of details connected to the respective DNA chain. I call each individual in the union by their given name and say Yossi and Yonah came together. But the offspring from this union, it is a product of these DNA chains that combined.
When we speak of the unifying of the sephirot, we're not talking about relationships between the sephirot as individuals, or in terms of their external traits. Rather the world of these unions is the revelations of G-d in different vessels, sephirot, in different combinations.
G-d's Infinite Light is the basic source of existence for the physical and spiritual worlds. But it has no identity until it garments itself and thereby reveals itself in one of the Attributes. And the Attributes themselves are only limited identities, yet they contain an infinite potential for revealing Light through unification. Similarly, two finite individuals, who on the surface have each a limited persona, represent an unlimited potential for procreation when they come together.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Every unification and coming together, I could describe as combining of one set of DNA with another set of DNA. But when a certain man named Yossi comes together with a certain woman by the name of Yonah, I don't describe the whole chain of DNA molecules that each one encompasses, with thousands of details connected to the respective DNA chain. I call each individual in the union by their given name and say Yossi and Yonah came together. But the offspring from this union, it is a product of these DNA chains that combined.
When we speak of the unifying of the sephirot, we're not talking about relationships between the sephirot as individuals, or in terms of their external traits. Rather the world of these unions is the revelations of G-d in different vessels, sephirot, in different combinations.
G-d's Infinite Light is the basic source of existence for the physical and spiritual worlds. But it has no identity until it garments itself and thereby reveals itself in one of the Attributes. And the Attributes themselves are only limited identities, yet they contain an infinite potential for revealing Light through unification. Similarly, two finite individuals, who on the surface have each a limited persona, represent an unlimited potential for procreation when they come together.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, June 22, 2014
The Number of Drops in the Ocean (Part 3 Chapter 2, Ch. 10 in DM)
And yet why are the unifications given such import? Since the existence of the worlds is only like a drop in the ocean compared to G-d's Infinite Light. And even the Adam Kadmon [the primordial "spiritual blueprint" of the worlds] which is the head of all the worlds and contains them all - exists as a result of a great contraction of the Infinite Light and this is the Cleared Away Space discussed in the Etz Chaim [fundamentals of Lurianic Kabbala] that the Light ascended and left only an Imprint which became the root of the root of Adam Kadmon...until the Sephirot known as Father and Mother, Emotional Attributes and Kingdom come into being...and these are in comparison to the Infinite Light less than as a drop in the ocean...So our main objective should be the Infinte Light itself...and yet we are occupying all our time with the small drop...Also what do we mean by uniting the Holy One and His Divine Presence since both these are merely different names for G-d?...
The ocean is large and I can calculate how many drops it has it, it's a large number but it's finite. In mathermatics it's considered a relatively small number. It's not as much as 10 to the 21st power, much less. Someone once made a calculation, which has never been proven, of the number of particles in the universe. In mathematics we're used to dealing with larger numbers. But in comparison to infinity all amounts are like zero.
When the sephirot unite there are new combinations of creations, and greater lights. But these are mere crumbs. Each one has its beauty, but really we should have spent our time thinking about the original root of everything, the Infinite Light itself, and not these "side issues". A male zebra and female zebra also have the power to form offspring, new combinations, but this can't be our true concern. Also, how can we unite these different names of G-d? If the Divine Presence was some beautiful matron then we could understand - but in fact this is just another name for G-d.
The answer to all these questions is that the sephirot are expressions for the Infinite Light and it is this Light that is revealed in them. The name of the Sephira or Divine Attribute is a description of the way in which the Infinite Light reveals itself in it....
Unifications signify the literal coupling of two entities, two individual attributes. But as Rav Steinsaltz points out there must be something much more significant about the reproduction of the sephirot that sets it apart from reproduction here in the physical world of two zebras. The difference is that the sephirot can serve as vessels in which the Infinite Light dwells in a revealed manner. This intermediate stage between Infinity and Finitude serves as the breeding ground for new light to enter the world.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
The ocean is large and I can calculate how many drops it has it, it's a large number but it's finite. In mathermatics it's considered a relatively small number. It's not as much as 10 to the 21st power, much less. Someone once made a calculation, which has never been proven, of the number of particles in the universe. In mathematics we're used to dealing with larger numbers. But in comparison to infinity all amounts are like zero.
When the sephirot unite there are new combinations of creations, and greater lights. But these are mere crumbs. Each one has its beauty, but really we should have spent our time thinking about the original root of everything, the Infinite Light itself, and not these "side issues". A male zebra and female zebra also have the power to form offspring, new combinations, but this can't be our true concern. Also, how can we unite these different names of G-d? If the Divine Presence was some beautiful matron then we could understand - but in fact this is just another name for G-d.
The answer to all these questions is that the sephirot are expressions for the Infinite Light and it is this Light that is revealed in them. The name of the Sephira or Divine Attribute is a description of the way in which the Infinite Light reveals itself in it....
Unifications signify the literal coupling of two entities, two individual attributes. But as Rav Steinsaltz points out there must be something much more significant about the reproduction of the sephirot that sets it apart from reproduction here in the physical world of two zebras. The difference is that the sephirot can serve as vessels in which the Infinite Light dwells in a revealed manner. This intermediate stage between Infinity and Finitude serves as the breeding ground for new light to enter the world.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Tuesday, June 17, 2014
Part 3 Chapter 1b Introduction to Divine Mechanics Cont'd (Ch. 10 in DM)
And according to the quality of unifications is the quality of the day. For instance, on the Sabbath, the unification is in such a manner, while on the Festival it is in a different manner and so also on Rosh Chodesh [the New Moon]...
On Shabbat the worlds function according to certain mechanisms, and on the weekday there are different mechanisms and also on the Festival. Even for every year there are different mechanisms that define the different effect of the unifications on the worlds.
The idea of unifications is mentioned only in some prayer books. Some prayer books do not mention this idea at all. Others have before every mitzvah a short prayer - "[I'm doing this mitzvah ]In order to Unify..." Usually, it is just the rather simple unification of the Holy One Blessed Be He with the Diving Indwelling [the Transcendent Light with the Immanent Light] . So I'm saying with this action I'm performing a unification. But there are bigger and smaller prayerbooks. Some explain with each mitzvah specifically what are the names of the unifications, and what lights, what sephirot and what combinations are created from this mitzvah.
The author will now question the idea of unifications and why they are necessary. As we have understood so far, our actions in this world cause a chain effect of multiple effects in the higher worlds. One metaphor for unifications is literally the union of a male and female counterparts which then produces all sorts of offspring. The Jewish Texts speak of good and bad angels that are the products of our actions in the physical realm. The author will now go on to explain how our understanding of these divine processes can help us to benefit from them down here.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
On Shabbat the worlds function according to certain mechanisms, and on the weekday there are different mechanisms and also on the Festival. Even for every year there are different mechanisms that define the different effect of the unifications on the worlds.
The idea of unifications is mentioned only in some prayer books. Some prayer books do not mention this idea at all. Others have before every mitzvah a short prayer - "[I'm doing this mitzvah ]In order to Unify..." Usually, it is just the rather simple unification of the Holy One Blessed Be He with the Diving Indwelling [the Transcendent Light with the Immanent Light] . So I'm saying with this action I'm performing a unification. But there are bigger and smaller prayerbooks. Some explain with each mitzvah specifically what are the names of the unifications, and what lights, what sephirot and what combinations are created from this mitzvah.
The author will now question the idea of unifications and why they are necessary. As we have understood so far, our actions in this world cause a chain effect of multiple effects in the higher worlds. One metaphor for unifications is literally the union of a male and female counterparts which then produces all sorts of offspring. The Jewish Texts speak of good and bad angels that are the products of our actions in the physical realm. The author will now go on to explain how our understanding of these divine processes can help us to benefit from them down here.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Thursday, June 12, 2014
Part 3 Chapter 1 Kabbala 101 - Unifications (Ch.10 in DM)
According to what has been explained previously, we are given a pleasant explanation of the idea of Supernal Unions. It's known to anyone who studies the kabbalistic texts, such as the Pardes or the works of the Holy Ari, that the main intent in our performing of the mitzvos and learning Torah, in the reading of Shma, or prayer, is to make unifications. And there are many advantages and levels in these unifications...
In order to combine Supernal forces, and make two attributes come together, I press a small button. What I do, causes a result much higher than I can reach. Like pressing the green button of some machine and thereby causing two galaxies to collide one into the other. The mechanism behind what I'm doing is very complex. For instance, when I try to explain to a computer how to multiply two numbers together, it's a lengthy set of instructions. The computer functions at the speed of light. It can carry out thousands of calculations in less than a thousandth of a second, so I don't perceive the underlying complexity. A similar dynamic happens when I combine worlds, without perceiving it. My action does not create the worlds but it is the trigger for their coming together. And without my action, there would be no dynamic movement, they would stay static.
Much of Jewish life revolves around mitigating two opposite states - the material and spiritual, joy and bitterness, Highs and Lows, Disappointment and Yearning. Many times we don't sense the harmonizing effect of our actions- how a dry physical movement brings peace and tranquility to some supernal realm.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
In order to combine Supernal forces, and make two attributes come together, I press a small button. What I do, causes a result much higher than I can reach. Like pressing the green button of some machine and thereby causing two galaxies to collide one into the other. The mechanism behind what I'm doing is very complex. For instance, when I try to explain to a computer how to multiply two numbers together, it's a lengthy set of instructions. The computer functions at the speed of light. It can carry out thousands of calculations in less than a thousandth of a second, so I don't perceive the underlying complexity. A similar dynamic happens when I combine worlds, without perceiving it. My action does not create the worlds but it is the trigger for their coming together. And without my action, there would be no dynamic movement, they would stay static.
Much of Jewish life revolves around mitigating two opposite states - the material and spiritual, joy and bitterness, Highs and Lows, Disappointment and Yearning. Many times we don't sense the harmonizing effect of our actions- how a dry physical movement brings peace and tranquility to some supernal realm.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Wednesday, June 11, 2014
Part 2 Chapter 5 The Longer Shorter Way...for G-d?
And this is why we must think the correct name with which the Infinite Light garments itself into a particular Attribute, for through this we cause more the Infinite Light's garmenting and then He will more easily fulfil our request. And now we have answered the question of the Rivash... that it is necessary to direct G-d's Infinte Light to a particular Attribute with the specialized expertise in our request, through our praise, ...through which we are answered.
So what we do with our intentions is open up a channel, an easier and simpler way for G-d to bless us...
All these are necessary in order for G-d to agree to be humble enough to affect our world. If I'm willing to dress up and put a golden crown on my head - this is not an expression of my pride - nor if I dress up as a pirate, or as a king, an angel, or a demon... This is a humiliation.
When we ask for healing, and we are asking on a very personal level, we first have to ask G-d to take our world seriously, so this is a big humiliation for Him, and he has to agree and say okay, kids, I'm willing to play this game with you and get dressed up. He Himself is High Above and Lofty. Nevertheless, we ask Him to play the part of a king, the part of a doctor... Once He's agreed, I can ask him also for my private needs, such as a 3% increase in my company's profits. He has trillions of worlds, yet He has to look not with a magnifying glass but with a microscope into one particular world and give one of the billions of people down there, namely me, this additional success. I have essentially construct a line or a path for this prayer to bring about the desired result.
In the prayer experience we are "helping" G-d to concern Himself with our petty affairs. Why does He "require" this help. Because any other form of the relationship between us would take away from our role as his partners in Creation. And so He needs for us to praise Him, to intentionalize because that's our role in this partnership.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
So what we do with our intentions is open up a channel, an easier and simpler way for G-d to bless us...
All these are necessary in order for G-d to agree to be humble enough to affect our world. If I'm willing to dress up and put a golden crown on my head - this is not an expression of my pride - nor if I dress up as a pirate, or as a king, an angel, or a demon... This is a humiliation.
When we ask for healing, and we are asking on a very personal level, we first have to ask G-d to take our world seriously, so this is a big humiliation for Him, and he has to agree and say okay, kids, I'm willing to play this game with you and get dressed up. He Himself is High Above and Lofty. Nevertheless, we ask Him to play the part of a king, the part of a doctor... Once He's agreed, I can ask him also for my private needs, such as a 3% increase in my company's profits. He has trillions of worlds, yet He has to look not with a magnifying glass but with a microscope into one particular world and give one of the billions of people down there, namely me, this additional success. I have essentially construct a line or a path for this prayer to bring about the desired result.
In the prayer experience we are "helping" G-d to concern Himself with our petty affairs. Why does He "require" this help. Because any other form of the relationship between us would take away from our role as his partners in Creation. And so He needs for us to praise Him, to intentionalize because that's our role in this partnership.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Tuesday, June 10, 2014
Part 2 Chapter 4 Bouncing of Love and Lights (Ch.9 in DM)
And this is the secret of Female Waters that Draws down the Male Waters - like a wise sage that when I praise his wisdom I awaken his power to be wise - therefore Hallel [Prayer of Praise] is from the same root as the word Hilo (Job 29:3) meaning to light...
There is a special mechanism in the world that when I praise someone I awaken in him and cause an additional energy in that aspect in him. Just like we speak about "as water reflects the face so the heart of man is to another". So when there is a feeling of love in me for someone it forms a feeling of love in that other to me. And the same way with the Hallel .
There are special materials that are called fluorescent. When I shed light on them they begin to illuminate. There are signposts on the highways that light in response to the headlights. Similarly in the Hallel, I send a ray of light and I receive back a whole picture in fluorescent colors.
G-d created everything with male and female aspects meaning an aspect that appeals and awakens and an aspect that responds to this awakening with a flow of abundance. Prayer is also this kind of dynamic and so our praise helps to awaken the flow from above.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
There is a special mechanism in the world that when I praise someone I awaken in him and cause an additional energy in that aspect in him. Just like we speak about "as water reflects the face so the heart of man is to another". So when there is a feeling of love in me for someone it forms a feeling of love in that other to me. And the same way with the Hallel .
There are special materials that are called fluorescent. When I shed light on them they begin to illuminate. There are signposts on the highways that light in response to the headlights. Similarly in the Hallel, I send a ray of light and I receive back a whole picture in fluorescent colors.
G-d created everything with male and female aspects meaning an aspect that appeals and awakens and an aspect that responds to this awakening with a flow of abundance. Prayer is also this kind of dynamic and so our praise helps to awaken the flow from above.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Monday, June 9, 2014
Part 2 Chapter 3 Why G-d needs our Actions
During the Six Days of Creation, G-d illuminated independently and on His own and contracted His light to enclothe in the Ten Sephirot. And this continues now in the secret of the Basic energy of the Universe that does not require any action on our behalf. But this illumination is limited. And the main part of the Light today is drawn down through our actions in the secret of Addition...Through our praising His enclothing in Wisdom or Harmony...and the intentionality of the Name [belonging to this Attribute]... we cause the Infinite Light to garment itself even more in that Attribute.
Our actions impact and cause a response from Above. One time the Rebbe of Kotzk told one of his chassidim, a Rav, that in the merit of one of his mitzvos he is going to have a very special child. This child was an incredible prodigy and eventually became the son-in-law of the Rebbe of Kotzk and one of the leading Torah Sages of his generation. The Rebbe told the chassid that this child was being given to him in the merit of his learning Torah on Purim. At all times Torah must be studied to keep the world in existence and it happened one Purim that all the Jews were busy either with sending of food packages one to another or the Purim feast and no one was learning in the world except for this Jew and so the whole existence of the world in these moments was in his merit. And for this he was being rewarded with this prodigal child.
Since the giving of the Torah on Mt. Sinai, we are partners with G-d in the Creation and are entrusted with bringing down light to the world. Our prayer is one way in which we carry out our duty of supplying the world with the Light and Energy necessary to function. The praise and intentionality of the particular Name helps the Infinite Light to garment itself more actively, more "enthusiastically" in the Attribute that channels more of it down to the world.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Our actions impact and cause a response from Above. One time the Rebbe of Kotzk told one of his chassidim, a Rav, that in the merit of one of his mitzvos he is going to have a very special child. This child was an incredible prodigy and eventually became the son-in-law of the Rebbe of Kotzk and one of the leading Torah Sages of his generation. The Rebbe told the chassid that this child was being given to him in the merit of his learning Torah on Purim. At all times Torah must be studied to keep the world in existence and it happened one Purim that all the Jews were busy either with sending of food packages one to another or the Purim feast and no one was learning in the world except for this Jew and so the whole existence of the world in these moments was in his merit. And for this he was being rewarded with this prodigal child.
Since the giving of the Torah on Mt. Sinai, we are partners with G-d in the Creation and are entrusted with bringing down light to the world. Our prayer is one way in which we carry out our duty of supplying the world with the Light and Energy necessary to function. The praise and intentionality of the particular Name helps the Infinite Light to garment itself more actively, more "enthusiastically" in the Attribute that channels more of it down to the world.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Tuesday, May 27, 2014
Part 2 Chapter 2 You think that's Great?
Nevertheless, there is a hidden and deep intention in this matter...that the Ten Sephirot are the vessels and the Infinite Light affects the world through them, to build and destroy and plant, etc. And without the Sephirot the worlds cannot contain and receive the illumination from the Infinite Light... But even Wisdom which is the primary of all the Sephirot is like a corporeal entity compared to the essential Infinite Light of Hashem. So for the Infinite Light to garment itself in them to act through them is a great descent...
The Sephirot are not Hashem but they belong to a Divine Identity. Most creatures have some level of self-identity, or ego, that makes them separate from G-d. They can be used by G-d for some purpose but at all times they maintain the feeling of being separate entities. The Ten Sephirot are distinct in that they don't have any identity beyond carrying out G-d's will.
Nevertheless, even the Ten Sephirot, including Wisdom, the first of the Sephirot, that none can grasp even the holiest man or angel, is before G-d like a table or a chair. In G-d's eyes, creating a constellation of stars and a row of snails is an equal act before His Infinitude. Similarly, the Sephirot are as naught before Him. What I see as G-d's awesome power to create and enliven endless worlds is actually a demonstration of His humility.
Like we say in the Hallel Prayer (Psalms 113:5) "Who is enthroned on high - yet deigns to look upon the heavens..." To look upon the heavens is for Him a great descent. While from the point of view of the nations (Psalms 113:4) High above all nations is Hashem, above the heavens is his glory," in truth, even the fact that He is above the heavens is a demonstration of his "deigning" to look down to a lowly relatively finite place.
The kabbalistic explanation of our praises to G-d and our intentionality in prayer is not about our need to recognize G-d's kindness with us. But rather it is about helping G-d to lower Himself to a position where He is interested in worldly matters. It's important to note that when we speak about the Infinite Light, we are not referring to G-d Himself, but rather to the emanation of His will, as has been described at length elsewhere.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
The Sephirot are not Hashem but they belong to a Divine Identity. Most creatures have some level of self-identity, or ego, that makes them separate from G-d. They can be used by G-d for some purpose but at all times they maintain the feeling of being separate entities. The Ten Sephirot are distinct in that they don't have any identity beyond carrying out G-d's will.
Nevertheless, even the Ten Sephirot, including Wisdom, the first of the Sephirot, that none can grasp even the holiest man or angel, is before G-d like a table or a chair. In G-d's eyes, creating a constellation of stars and a row of snails is an equal act before His Infinitude. Similarly, the Sephirot are as naught before Him. What I see as G-d's awesome power to create and enliven endless worlds is actually a demonstration of His humility.
Like we say in the Hallel Prayer (Psalms 113:5) "Who is enthroned on high - yet deigns to look upon the heavens..." To look upon the heavens is for Him a great descent. While from the point of view of the nations (Psalms 113:4) High above all nations is Hashem, above the heavens is his glory," in truth, even the fact that He is above the heavens is a demonstration of his "deigning" to look down to a lowly relatively finite place.
The kabbalistic explanation of our praises to G-d and our intentionality in prayer is not about our need to recognize G-d's kindness with us. But rather it is about helping G-d to lower Himself to a position where He is interested in worldly matters. It's important to note that when we speak about the Infinite Light, we are not referring to G-d Himself, but rather to the emanation of His will, as has been described at length elsewhere.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz. Pictures courtesy of Moshe Schlass.)
Sunday, May 25, 2014
Part 2: Chapter 1 How much Does G-d need our "Flattery"?
But in order to settle this [the question why we have to think about G-d's attributes/names in prayer] we need to preface summarily what has been explaiined regarding the Hallel (Thanksgiving) prayer - what purpose do these praises serve? Does He need them? For all inhabitants of the world are like naught before him...And some explained that these praises are intended to purify our souls. In recognizing His benevolence and that He alone is able to reform the matter as he sees fit we prepare our souls to be better vessels to receive the abundance from Above.
There's a deeper question that needs to be addressed here. Why do we need to tell G-d at all what it is that we need in prayer? He knows much better than I what I need and what is the best way to provide this to me. There's a similar question regarding why we are constantly praising G-d for his wondrous creations.
It is one of the customs and legal requirements in the month of Nissan to make a blessing regarding the flowering trees. We try to make a blessing on two fruit bearing trees with the general expression of praise and thankfulness for having created beautiful creatures in His world. When I'm making the blessing I'm not asking for anything just expressing my gratitude. There are certain things for which I give thanks for their magnitude - the expansive ocean, a shooting star, a volcano. There are things that I give thanks for their difference, their peculiarity...
Most people enjoy a compliment. Some are not satisfied with a light compliment, they require a few coats of paint on their compliment. Now, it's clear that the enjoyment of the compliment is relative to the stature of the person giving the compliment. I don't enjoy at all receiving a compliment from a small child. So what benefit can there be for G-d from our praise? So one answer is more psychological having to do with the effect on the one giving the compliment. That the praise to G-d causes an uplifting of the soul to better receive the abundance. But there is another explanation from a kabbalistic perspective...
Blessings and praises were instituted by the Sages in the beginning of the Second Temple period. The more simple explanation is that because the Second Temple period was less miraculous and supernatural, there was more of a need to praise the small daily miracles that occur inside of nature. By sensitizing ourselves to these occurrences we can also realize when G-d is answering our prayers and be properly grateful for the abundance we receive from Him on a daily basis.
(The text in italics are the words of Derech Mitzvosecha by the third
Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin
Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The
rest is my commentary. All rights reserved to Rabbi Steinsaltz. Picture courtesy of Moshe Schlass.)
There's a deeper question that needs to be addressed here. Why do we need to tell G-d at all what it is that we need in prayer? He knows much better than I what I need and what is the best way to provide this to me. There's a similar question regarding why we are constantly praising G-d for his wondrous creations.
It is one of the customs and legal requirements in the month of Nissan to make a blessing regarding the flowering trees. We try to make a blessing on two fruit bearing trees with the general expression of praise and thankfulness for having created beautiful creatures in His world. When I'm making the blessing I'm not asking for anything just expressing my gratitude. There are certain things for which I give thanks for their magnitude - the expansive ocean, a shooting star, a volcano. There are things that I give thanks for their difference, their peculiarity...
Most people enjoy a compliment. Some are not satisfied with a light compliment, they require a few coats of paint on their compliment. Now, it's clear that the enjoyment of the compliment is relative to the stature of the person giving the compliment. I don't enjoy at all receiving a compliment from a small child. So what benefit can there be for G-d from our praise? So one answer is more psychological having to do with the effect on the one giving the compliment. That the praise to G-d causes an uplifting of the soul to better receive the abundance. But there is another explanation from a kabbalistic perspective...
Blessings and praises were instituted by the Sages in the beginning of the Second Temple period. The more simple explanation is that because the Second Temple period was less miraculous and supernatural, there was more of a need to praise the small daily miracles that occur inside of nature. By sensitizing ourselves to these occurrences we can also realize when G-d is answering our prayers and be properly grateful for the abundance we receive from Him on a daily basis.
Thursday, May 22, 2014
Chapter 17 Going to the Store vs. Home Delivery
But the question of the Rivash why it's necessary to do all
this [to direct G-d's blessing to a particular Sephira] - this is a
serious query...
When I'm dealing with a complex structure such as a government bureaucracy or even a department store so there are many different departments, each one stands on its own. If I want a half kilo of nails I can't go to a pharmacy. Even if I go to a department store they'll tell me "we have nails and medicine, but you need to go up yourself two floors up to the appropriate department."
So when I'm talking about G-d and He's above all these divisions - why do I need to get into specifics? If I'm truly beloved to someone - to the manager of the department store for instance. So I can come to him and tell him I want half a kilo of tomatoes, aspirin, two needles and a Phillips screwdriver. When I go by myself I won't find all these in one place. I can go to the owner and ask him for all these things. I can turn to G-d and say that I don't know how to find all these things, and He can send them according to His understanding.
This is the question of the Rivash, and in order to answer it, we need to understand the concept behind Hallel or the praise and thankfulness parts of the daily prayer.
Here we get to the crux of what the Sages meant that the Jewish people are not answered in their prayers since they do not have the proper intentions in G-d's Name. Name vowelization means to think about how G-d is garmenting Himself in a particular garment to give me what I need. But this is also another aspect of the praise and thankfulness we shower upon G-d in our prayers - and why indeed must we do all this? In order to prepare ourselves, and hone our sensitivity to appreciate G-d's presence in our life, and if we do this properly then our prayers are answered and we have Him with us and feel Him with us throughout the day.
(The text in italics are the words of Derech Mitzvosecha by the third
Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin
Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The
rest is my commentary. All rights reserved to Rabbi Steinsaltz. Picture courtesy of Moshe Schlass.)
When I'm dealing with a complex structure such as a government bureaucracy or even a department store so there are many different departments, each one stands on its own. If I want a half kilo of nails I can't go to a pharmacy. Even if I go to a department store they'll tell me "we have nails and medicine, but you need to go up yourself two floors up to the appropriate department."
So when I'm talking about G-d and He's above all these divisions - why do I need to get into specifics? If I'm truly beloved to someone - to the manager of the department store for instance. So I can come to him and tell him I want half a kilo of tomatoes, aspirin, two needles and a Phillips screwdriver. When I go by myself I won't find all these in one place. I can go to the owner and ask him for all these things. I can turn to G-d and say that I don't know how to find all these things, and He can send them according to His understanding.
This is the question of the Rivash, and in order to answer it, we need to understand the concept behind Hallel or the praise and thankfulness parts of the daily prayer.
Here we get to the crux of what the Sages meant that the Jewish people are not answered in their prayers since they do not have the proper intentions in G-d's Name. Name vowelization means to think about how G-d is garmenting Himself in a particular garment to give me what I need. But this is also another aspect of the praise and thankfulness we shower upon G-d in our prayers - and why indeed must we do all this? In order to prepare ourselves, and hone our sensitivity to appreciate G-d's presence in our life, and if we do this properly then our prayers are answered and we have Him with us and feel Him with us throughout the day.
Wednesday, May 21, 2014
Chapter 16 Loss of Innocence and Sophisticated Intentions
But the question of the Rivash [quoting R. Shimshon DeKinon "I pray with the mindset of a small child"] why it's necessary to do all this [to direct G-d's blessing to a particular Sephira] - this is a serious query. And in order to address this question we must understand the idea of Hallel, praise and thanksgiving, that draws down G-d's attributes into active revelation...
I learn in these texts that G-d is completely simple and singular beyond all relation to the detailed world we live in. One of the advantages of a child's mindset is that it is completely simplistic and lacks knowledge, and contains very childish ideas about G-d so when they pray, it's with a whole heart. And they are not disturbed by any philosphical or theological issues.
I recently attended at our school a celebration for boys as well as girls on receiving their first prayerbook. And each child turned in a note with a personal prayer and what they're thankful for. Some prayed for the Temple to be rebuilt, and some for our soldiers to win against the enemy. Someone said thanks for a new baby brother, one thanked Hashem that she's a blonde... One asked that her great-grandmother live forever- this is all right for the child's prayer.
An adult asks for different things and gives thanks for different things. But more importantly, an adult loses the ability to be so innocent. Particularly from the standpoint of knowledge. It's much easier to pray to G-d when I have a more materialistic picture in my mind. But the more I learn about how far I am from conceiving His essence, the harder it becomes.
R. Shimshon deKinon and the Ba'alei Tosfos lived in 12th and 13th century France, and on the one hand were able to analyze a verse or a gemara in 85 different ways, but their world was of the utmost simplicity... But the Rivash knew Greek philosophy and Arab philosophy which makes it much more difficult to revert to childish innocence.
When we pray, we have to feel that what we are doing makes sense. For a child, they are not so troubled by issues of reward and punishment and the likelihood of their prayer being answered. They simply ask without making an accounting. An adult, on the other hand, for emotional reasons, primarily, must feel that it makes sense for them to stand before G-d and ask for their every need to be fulfilled.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz)
I learn in these texts that G-d is completely simple and singular beyond all relation to the detailed world we live in. One of the advantages of a child's mindset is that it is completely simplistic and lacks knowledge, and contains very childish ideas about G-d so when they pray, it's with a whole heart. And they are not disturbed by any philosphical or theological issues.
I recently attended at our school a celebration for boys as well as girls on receiving their first prayerbook. And each child turned in a note with a personal prayer and what they're thankful for. Some prayed for the Temple to be rebuilt, and some for our soldiers to win against the enemy. Someone said thanks for a new baby brother, one thanked Hashem that she's a blonde... One asked that her great-grandmother live forever- this is all right for the child's prayer.
An adult asks for different things and gives thanks for different things. But more importantly, an adult loses the ability to be so innocent. Particularly from the standpoint of knowledge. It's much easier to pray to G-d when I have a more materialistic picture in my mind. But the more I learn about how far I am from conceiving His essence, the harder it becomes.
R. Shimshon deKinon and the Ba'alei Tosfos lived in 12th and 13th century France, and on the one hand were able to analyze a verse or a gemara in 85 different ways, but their world was of the utmost simplicity... But the Rivash knew Greek philosophy and Arab philosophy which makes it much more difficult to revert to childish innocence.
When we pray, we have to feel that what we are doing makes sense. For a child, they are not so troubled by issues of reward and punishment and the likelihood of their prayer being answered. They simply ask without making an accounting. An adult, on the other hand, for emotional reasons, primarily, must feel that it makes sense for them to stand before G-d and ask for their every need to be fulfilled.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz)
Tuesday, May 20, 2014
Chapter 15 Same "Guy", Different Garments
All this was to explain the metaphor of the Rivash, that we should not come to understand that the Sephirot are like separate entities to whom G-d commands. Rather, it's more appropriate to describe the Sephirot as different garments.
In the Temple, the priests would wear a uniform. But there were different uniforms. There were uniforms for the service of the Offerings and there were other garments for cleaning the ashes off the altar, for instance. There were Uniforms type A, and type B. The priests would wear long white garments and if the garments were ripped or got dirty, they would have to change them because a dirty or ripped uniform is inappropriate for Temple service.
A surgeon is supposed to wear clean garments at least when it comes to performing a surgery. Usually, these are also not perfectly clean but if I see the surgeon on the street in his street clothes, I'm going to prefer that he perform the surgery in his surgeon's clothes.
Similarly, in prayer we refer to G-d by different vowelizations that are like different garments in which He garments Himself. Different garments are appropriate for different requests.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz)
In the Temple, the priests would wear a uniform. But there were different uniforms. There were uniforms for the service of the Offerings and there were other garments for cleaning the ashes off the altar, for instance. There were Uniforms type A, and type B. The priests would wear long white garments and if the garments were ripped or got dirty, they would have to change them because a dirty or ripped uniform is inappropriate for Temple service.
A surgeon is supposed to wear clean garments at least when it comes to performing a surgery. Usually, these are also not perfectly clean but if I see the surgeon on the street in his street clothes, I'm going to prefer that he perform the surgery in his surgeon's clothes.
Similarly, in prayer we refer to G-d by different vowelizations that are like different garments in which He garments Himself. Different garments are appropriate for different requests.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary. All rights reserved to Rabbi Steinsaltz)
Monday, May 19, 2014
Chapter 14 Free Unlimited Giving (for one who is humble enough to ask)
It is very difficult to receive from the Attribute of Judgement... If not through a great and awesome
merit...What is not so from His attribute of Kindness, His way is to do goodness with the good as well as the evil...
On the holiday of Purim, our custom is not to distinguish to whom we are giving tzedaka, whether they deserve or not. Other days we have to do an accounting lest we end up giving less to a person who needs it more. But some days we simply give freely...
When we stand in front of G-d and demand something...Shouldn't we worry that G-d may inspect us and say - aren't you embarrassed to show your face around here, you dirty lowly creature...This is why we ask from G-d's attribute of Kindness and then he doesn't pay attention whether we're clean or dirty.
What we say in the Avinu Malkeinu prayer [during the ten days between Rosh Hashana and Yom Kippur] - "Do for us in the merit of... and in the merit of... but at the end of the whole list of merits we say: Do with us a kindness and free gift... We realize that even the long list of merits may not suffice for prayers to be answered. So we ask from G-d's unlimited Kindness to answer us without an accounting. Of course, we don't expect such a response to be with "thunder and lightening" [a series of miraculous occurrences on our behalf] but rather a more modest fulfilment of our prayers based on our own humble status.
Prayer must be preceded by a personal accounting so that we should know that our needs can only be fulfilled from G-d's attribute of Kindness that overlooks our many faults. We have to know what G-d sees when he looks at us and how He nevertheless gives us everything we need.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary.)
merit...What is not so from His attribute of Kindness, His way is to do goodness with the good as well as the evil...
On the holiday of Purim, our custom is not to distinguish to whom we are giving tzedaka, whether they deserve or not. Other days we have to do an accounting lest we end up giving less to a person who needs it more. But some days we simply give freely...
When we stand in front of G-d and demand something...Shouldn't we worry that G-d may inspect us and say - aren't you embarrassed to show your face around here, you dirty lowly creature...This is why we ask from G-d's attribute of Kindness and then he doesn't pay attention whether we're clean or dirty.
What we say in the Avinu Malkeinu prayer [during the ten days between Rosh Hashana and Yom Kippur] - "Do for us in the merit of... and in the merit of... but at the end of the whole list of merits we say: Do with us a kindness and free gift... We realize that even the long list of merits may not suffice for prayers to be answered. So we ask from G-d's unlimited Kindness to answer us without an accounting. Of course, we don't expect such a response to be with "thunder and lightening" [a series of miraculous occurrences on our behalf] but rather a more modest fulfilment of our prayers based on our own humble status.
Prayer must be preceded by a personal accounting so that we should know that our needs can only be fulfilled from G-d's attribute of Kindness that overlooks our many faults. We have to know what G-d sees when he looks at us and how He nevertheless gives us everything we need.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary.)
Thursday, May 15, 2014
Chapter 13 The Truth about Truth
As it says:"Moses hastened [to prostrate himself]"(Ex. 34:8), for he saw G-d attribute of Truth.
G-d's attribute of Truth is so awesome that even Moses could not stand erect in its revelation
There's a general inquiry about why G-d's attibute of Truth is included as one of the 13 Attributes of Mercy. On the one hand, Truth is quick to point out faults. On the other hand, sometimes you see a person walking in the street and to you he might look like a big tzaddik, "saintly person", dressed in a long jacket and a beard coming down to his knees. So if he's really a tzaddik so he must be judged very strictly in all his deeds. But then comes the attribute of Truth and points out that this person has merely an external saintly appearance but inside he's a rotten apple. This is the compassion side of Truth.
Similarly, when one sees only the external appearance of the world, of current events and politics, he might become angry about all that he hears. But when one examines these realities according to the attribute of Truth, one sees a list of empty words, made-up stories, and fairy tales of the Brother Grimm. For instance, if I see the Prime Minister as a state leader, I might be outraged to hear of his doings. But from the perspective of Truth I see he's after all only a small person so a small person can also steal a little bit sometimes...
So we see that it's possible to find merit in G-d's eyes even when He's looking at us with strict judgement. Our G-d always includes kindness and judgement together and always leaves a way for improving the situation and fixing mistakes.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary.)
G-d's attribute of Truth is so awesome that even Moses could not stand erect in its revelation
There's a general inquiry about why G-d's attibute of Truth is included as one of the 13 Attributes of Mercy. On the one hand, Truth is quick to point out faults. On the other hand, sometimes you see a person walking in the street and to you he might look like a big tzaddik, "saintly person", dressed in a long jacket and a beard coming down to his knees. So if he's really a tzaddik so he must be judged very strictly in all his deeds. But then comes the attribute of Truth and points out that this person has merely an external saintly appearance but inside he's a rotten apple. This is the compassion side of Truth.
Similarly, when one sees only the external appearance of the world, of current events and politics, he might become angry about all that he hears. But when one examines these realities according to the attribute of Truth, one sees a list of empty words, made-up stories, and fairy tales of the Brother Grimm. For instance, if I see the Prime Minister as a state leader, I might be outraged to hear of his doings. But from the perspective of Truth I see he's after all only a small person so a small person can also steal a little bit sometimes...
So we see that it's possible to find merit in G-d's eyes even when He's looking at us with strict judgement. Our G-d always includes kindness and judgement together and always leaves a way for improving the situation and fixing mistakes.
(The text in italics are the words of Derech Mitzvosecha by the third Lubavitcher Rebbe, the Tzemach Tzedek. The bolded words are Rabbi Adin Steinsaltz's commentary as heard on his shiurim on hashefa.co.il. The rest is my commentary.)
Chapter 12: Contingency Plan: Sweetening Judgements
But if one asks for a present when G-d is garmented in His attribute of judgement, this is a mistake. Although the Creator can do kindness even from strictness since all his attributes are multi-faceted, each attribute includes in it all the other attributes but this requires great merit to transform Judgement to Kindness for Judgement is characterized by finding fault in everything as it says "even the heavens are not pure in His eyes"(Job 15:15)
Even the skies are not considered "clean" according to strict judgement: "Even in his angels He finds fault" (Job 4:18). G-d's attribute of Judgement looks at an angel and finds the angel's left wing is not well kempt.
One whose job it is to grade essays for their grammatical correctness so every error they find they must mark with a check, whether it's in verb-noun agreement, or mixing between male and female words. But when this same grader is having a conversation with friends, he is not obligated to point out every grammatical error of the person speaking to him. If the person mixes up their tenses, they are not obligated to tell them: "I'm now giving you a minus for improper tenses." This would be extremely anti-social behavior.
And so we see that even the most critical personage can reveal a more compassionate side and overlook certain mistakes depending on the person they're speaking with. Similarly, chassidim said that sometimes there's an individual who is not as careful as they should be about the details of the mitzvos, but their service of Hashem with great joy causes their transgressions to be overlooked. The grader relates differently to a student and differently to a friend.
Even the skies are not considered "clean" according to strict judgement: "Even in his angels He finds fault" (Job 4:18). G-d's attribute of Judgement looks at an angel and finds the angel's left wing is not well kempt.
One whose job it is to grade essays for their grammatical correctness so every error they find they must mark with a check, whether it's in verb-noun agreement, or mixing between male and female words. But when this same grader is having a conversation with friends, he is not obligated to point out every grammatical error of the person speaking to him. If the person mixes up their tenses, they are not obligated to tell them: "I'm now giving you a minus for improper tenses." This would be extremely anti-social behavior.
And so we see that even the most critical personage can reveal a more compassionate side and overlook certain mistakes depending on the person they're speaking with. Similarly, chassidim said that sometimes there's an individual who is not as careful as they should be about the details of the mitzvos, but their service of Hashem with great joy causes their transgressions to be overlooked. The grader relates differently to a student and differently to a friend.
Wednesday, May 14, 2014
Chapter 11 :The Metaphor of a King and Ministers
Now we can understand the question asked by the Rivash (Rabbi Yitzchak ben Sheshet 1326-1408, Algiers) to the kabbalist Don Yosef how can the kabbalists refer to particular attributes when saying the blessings of the prayer since these are not G-d Himself. And Don Yosef answered him that it's like asking the King to order the minister of the Treasury to give him money, or the minister of Justice to look into his court case and acquit him...
However, in the metaphor, the king's ministers are separate entities, while in reality, the attributes are the King Himself as he garments Himself in different appearances. So in fact, it's the same person as he is garmented in different activities.
In the metaphor, there is a minister of Justice, of the Treasury, of Health. When speaking to G-d it's not that way -it's the same G-d garmented in different garments. He's the judge, the wittnesses, the giver... Anyone who has had the dubious pleasure of dealing with government bureaucracy, knows that it's not malicious but one usually sits for a long time waiting to speak to a certain clerk only to be told that in fact one has to go to a different room and speak with a different clerk who is in fact responsible for this matter. G-d also has "clerks", but they are He Himself in garments.
However, as explained previously, special merit is required to get the King to be generous when he is garmented in judgement, which is why it's important to have the right intentions.
There are are certain garments that are appropriate for certain occasions. Disregarding the context of the attributes is like one who is invited to a formal dinner and shows up in pajamas. It's possible for King to have compassion even when He's sitting in judgement, but one has to find the compassion from inside the severity itself- this requires special merit [as will be explained].
Chassidus teaches us that we are always talking directly to G-d Himself, and there is no other, "ein od milvado" (Deut. 4:35). But we also have to appreciate that since the world is made up of different beings, G-d garments himself in different character traits when interfacing with the world. These character traits are true faces or appearances of G-d that we have to take into account when addressing Him.
However, in the metaphor, the king's ministers are separate entities, while in reality, the attributes are the King Himself as he garments Himself in different appearances. So in fact, it's the same person as he is garmented in different activities.
In the metaphor, there is a minister of Justice, of the Treasury, of Health. When speaking to G-d it's not that way -it's the same G-d garmented in different garments. He's the judge, the wittnesses, the giver... Anyone who has had the dubious pleasure of dealing with government bureaucracy, knows that it's not malicious but one usually sits for a long time waiting to speak to a certain clerk only to be told that in fact one has to go to a different room and speak with a different clerk who is in fact responsible for this matter. G-d also has "clerks", but they are He Himself in garments.
However, as explained previously, special merit is required to get the King to be generous when he is garmented in judgement, which is why it's important to have the right intentions.
There are are certain garments that are appropriate for certain occasions. Disregarding the context of the attributes is like one who is invited to a formal dinner and shows up in pajamas. It's possible for King to have compassion even when He's sitting in judgement, but one has to find the compassion from inside the severity itself- this requires special merit [as will be explained].
Chassidus teaches us that we are always talking directly to G-d Himself, and there is no other, "ein od milvado" (Deut. 4:35). But we also have to appreciate that since the world is made up of different beings, G-d garments himself in different character traits when interfacing with the world. These character traits are true faces or appearances of G-d that we have to take into account when addressing Him.
Monday, May 12, 2014
Chapter 10 Divine Relativity
And this is what the Sages meant, "why do Israel pray and are not answered - since they do not know to contemplate the Name (appropriate to their prayer). The Name refers to the essence of G-d as He garments himself in the appropriate divine attribute.
G-d wants to give us what we're asking but we usually want it much quicker. In our kaddish prayer we say in "our lives, in our days...", we're certain the redemption will come but we don't want it to come in 500 years. In general the Torah speaks in a subtle form. The Torah warns us that if we do not follow the Law then we will swiftly be lost from the land and the Talmud tells us that in actuality this took 850 years so this is considered "swiftly" in G-dly- terms. There is a certain style of understatement in the Torah. Like the Torah describes birth pains, probably the greatest pain that a human can experience, as "sorrow". So also when it commands us to love G-d with all our hear and all our soul, how much more so must we feel this love. To hasten our answer we must burst through limitations. This is connected with our intentions when we call out to G-d with the appropriate Name.
Our main concern is to have our prayers answered in real-time. But to draw down a miraculously speedy solution to our challenges and issues requires special intentionality. To intentionalize the Name means to have the proper appreciation for the special opportunity we have in saying the Name in conjunction with a particular blessing. The intentionality encompasses two important realizations:1) that G-d's very essence concerns Himself with my personal well-being 2)That he must garment Himself in particular garments - contract Himself into a more worldly interface to address my requests
G-d wants to give us what we're asking but we usually want it much quicker. In our kaddish prayer we say in "our lives, in our days...", we're certain the redemption will come but we don't want it to come in 500 years. In general the Torah speaks in a subtle form. The Torah warns us that if we do not follow the Law then we will swiftly be lost from the land and the Talmud tells us that in actuality this took 850 years so this is considered "swiftly" in G-dly- terms. There is a certain style of understatement in the Torah. Like the Torah describes birth pains, probably the greatest pain that a human can experience, as "sorrow". So also when it commands us to love G-d with all our hear and all our soul, how much more so must we feel this love. To hasten our answer we must burst through limitations. This is connected with our intentions when we call out to G-d with the appropriate Name.
Our main concern is to have our prayers answered in real-time. But to draw down a miraculously speedy solution to our challenges and issues requires special intentionality. To intentionalize the Name means to have the proper appreciation for the special opportunity we have in saying the Name in conjunction with a particular blessing. The intentionality encompasses two important realizations:1) that G-d's very essence concerns Himself with my personal well-being 2)That he must garment Himself in particular garments - contract Himself into a more worldly interface to address my requests
Sunday, May 11, 2014
Chapter 9 The Vowelizing of G-d's Names and Spoiled Cats
In order to relate properly to G-d in prayer, we are told we have to turn only to Him for our needs. At the same time in each of the 19 blessings of the Standing prayer, there are specific intentions to think about while saying G-d Name. (We don't change the pronunciation of the name ever, but we have in our thoughts different intentions in each of the 19 blessings).
For instance, in the blessing, "You grant knowledge..." * (The fourth of the 19 blessings) we are supposed to have in mind G-d four letter name with the vowelization of the "patach: (-) under each of the four letters. This vowelization is connected with G-d's attribute of Wisdom. Our blessing of "You grant knowledge..." causes the light of G-d to garment Itself in the attribute of Wisdom in the highest worlds and to come down the chain of descent of worlds until it also comes down to this world and gives someone additional brain power. Nevertheless, we are only addressing the One G-d in each of these blessing, and each one of his attributes are only a tool, like an axe in the hands of the wood chopper.
Sometimes a person is engaged in their work, let's say an author is sitting and writing a book and all of a sudden someone comes and asks him for a glass of water. If he really loves the person asking so he will stop what he's engaged in and turn to fulfill the person's wish. But this requires special merit. Sometimes a cat comes and asks us for food at a moment when we're most busy with something else, so if we really love the cat we will stop what we're doing and feed it, but if not so the cat will have to wait. Sometimes G-d tells us to wait a moment, but a moment in his eyes is a thousand years in ours. There was a man and a woman that were very much in love in their youth. Eventually they got married when he was 85 and she was 83... We want him to turn to our needs much quicker.
To think of each blessing and its corresponding attribute is our acknowledgement that G-d has to turn to us and interest Himself in our finite needs. He sets aside 19 blessings each one corresponding to a different need, each blessing is more potent when we acknowledge that it is not "automatic" but rather a singular opportunity
For instance, in the blessing, "You grant knowledge..." * (The fourth of the 19 blessings) we are supposed to have in mind G-d four letter name with the vowelization of the "patach: (-) under each of the four letters. This vowelization is connected with G-d's attribute of Wisdom. Our blessing of "You grant knowledge..." causes the light of G-d to garment Itself in the attribute of Wisdom in the highest worlds and to come down the chain of descent of worlds until it also comes down to this world and gives someone additional brain power. Nevertheless, we are only addressing the One G-d in each of these blessing, and each one of his attributes are only a tool, like an axe in the hands of the wood chopper.
Sometimes a person is engaged in their work, let's say an author is sitting and writing a book and all of a sudden someone comes and asks him for a glass of water. If he really loves the person asking so he will stop what he's engaged in and turn to fulfill the person's wish. But this requires special merit. Sometimes a cat comes and asks us for food at a moment when we're most busy with something else, so if we really love the cat we will stop what we're doing and feed it, but if not so the cat will have to wait. Sometimes G-d tells us to wait a moment, but a moment in his eyes is a thousand years in ours. There was a man and a woman that were very much in love in their youth. Eventually they got married when he was 85 and she was 83... We want him to turn to our needs much quicker.
To think of each blessing and its corresponding attribute is our acknowledgement that G-d has to turn to us and interest Himself in our finite needs. He sets aside 19 blessings each one corresponding to a different need, each blessing is more potent when we acknowledge that it is not "automatic" but rather a singular opportunity
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