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.)
Monday, June 23, 2014
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.)
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