Tuesday, May 8, 2007
Primary Sources
http://www.chabad.org/library/article.asp?AID=109854 Check this link. There are a lot of Chassidic primary sources.
excerpts of the Ma'amer from class
So, working from a primary text is very difficult. I found that out today. There were parts that some people understood. But, the speed and quantity of the material was just overwhelming, especially on a warm spring day. Anyway, here is the text of the material I went over in class. See if it makes more sense in print. Add your comments and I will try to explain the material. A Ma’amer – Why is RH on the first of Tishrei?
Creation actually occurred on the 25th of Elul. RH is actually the 6th day of creation, the birth of man. Yet, the liturgy for the day refers to RH as tehilat masecha the beginning of your creation.
To understand this question better we must preface with the concept – sof maaseh b’machshavah tehillah.
The end of an action is in the beginning of the thought – the goal that one has is the first thing that one thinks about then one works out the details
What exactly is thought? Thought is an expression of the powers of the mind the sefirah of hochmah – wisdom. It represents the beginning of revelation.
It may be helpful to think of a metaphor related to coals. The fire that comes off of a coal contains many different colors. The ingredients of the colors, the heat, the flame, the different trace minerals and compounds that produce the color flames exist within the coal itself, but they are only perceived when the flame escapes from the coal.
So too, is the idea of thought in relation to G-d. Thought is the first degree of revelation. Inside the infinite light of G-d himself the light and its vessels are one. The Vessels actually have no substance in and of themselves. Like carved letters, the vessels have no delineated boundaries and yet provide delineation. Like the snail, the shell and the essence are one thing.
To understand the idea of revelation that occurs in thought one must understand the process of revelation and creation. In the beginning there was infinite unbounded light, the essence of G-d. G-d contracted that light to make room for the world to exist. After the contraction and the creation of an empty space, G-d took a kav, and infinitesimal ray of light and reinserted it into the empty space to create the world.
The kav is a paradox. On one side the kav is from the light that existed before contraction. Its quality is infinite; beyond infinite. Yet, the whole idea of a kav is one of definition and limits.
(In this sense one can answer the age old question – can G-d create something he can’t lift? Lifting is actually something that is down relative to a space. Since G-d fills all space it is impossible to think of lifting.
Yet, the essence of G-d is such that both infinite power and limited power coexist within in him. The idea is not that they should be seen as two different competing powers, but rather, both are one essential ability. G-d is a Col Yochol, able to contain opposites. Shamayim.
This in essence the secret of Shema – Hashem and Elokim (the two names of G-d found in the Shema, the central Jewish statement of faith)– one essence.
Revelation can be separated into three categories – Thought, Speech, and Action
Thought is related to the world of Atzilut – instantaneous transmission of thought to action. Especially within oneself. Not even necessary for there to be consciousness. A scratch, a sneeze, all done immediately.
Speech related to Briah – now able to affect others. Thought can move oneself. Speech can move others.
Action is separated from its source like hair from the skull. There is the power of action revealed in the act. Whereas, this quality is missing from the higher powers.
The source of creation comes from the level of Malchut of Ain Sof. Lifnai ha tzim tzum.
Before the creation of the world he and his name existed alone. Yet, if one examines this verse one sees that the idea of a name only has meaning in relation to another. So, before creation there were these two elements in G-d the essence of the light – i.e. himself and his name which is the spreading out of light. In his name itself we see represented these two aspects – Yod Heh and Vov Heh.
As it arose in G-d’s mind to create the world, that aspect of arousal, the desire for creation, the decision for creation is referred to as Malchut d’Ain sof.
In G-d from the moment it arose in him to create the world to the actual beginning of revelation there are three stages. These stages can be compared to a kind man. The kind man’s essence is kind and he desires to do good and to give. But, without some arousal to do so, that kindness remains hidden. The man himself may not even understand his own nature. The first stage is a general arousal to relate to another. At this stage because the direction is so general, one may still not recognize the inherent nature of kindness. Then comes a specific awakening related to the details of the situation. What are the needs of the individual, how can that individual best be helped. It is here that one begins to have a sense of inherent kindness. Then comes the actual act of kindness. In order for it to be successful, there must be a contraction of the inherent kindness in the individual.
So to in G-d there is the aspect of Kingship – relationship with creations in a particular way. But, this kingship is not revealed. The next stage is a general arousal, then a particular arousal and finally the actual act of kingship.
The third stage is the actual desire to be a king – “it arose in his will to rule” and in order to rule one needs a people – Ain Melech b’lo Am – Here we see the Chassidic notion of the role of man) Thus G-d measures out in himself the beginning of relationship to the worlds – this is the Kav. And thus starts the whole progression of creation.
This process is contingent on the tzim tzum – the momentary removal of G-d’s light from expression. Then and only then can the Kav be revealed. Thus we see the end of the action is stuck in the beginning of thought. The whole beginning of thought is related to the end process, the creation of the lower physical world. As it say in Sefer Yetzirah the end of one level is wedged into the beginning of the next. The process of creation follows this chaining down of energy that is almost causal.
But, the system is not causal (neo platonic) there is a relationship from the beginning to the whole purpose of creation. That purpose is revelation at Sinai and the performance of Mitzvot by the Jewish people. The purpose of revelation at Sinai is to reveal G-d’s light into the world – Not diminished light chained down through the order of creation but, rather, light is pure in its essence.
Nair Hashem Nishmat Adam – light of G-d is the Torah, the soul of man is a candle also it says that the Torah is Light and the Mitzvot are candles. Just as light pushes away the darkness, so to the performance of mitzvoth will push away the darkness and concealment of this world.
Malkusa Malkus col Haolamim. – Your kingship is the kingship of the world. The world which is concealment, hiddeness of light. Is achieved through the level of Malchut – the beginning contraction that there should be a space for the world. The idea is that there should be a contraction in the revelation of the infinite light so that only G-d
S kingship should be revealed. Yet this is not the essence of Malchus – just a revelation of Malchus. All the light that is related to the worlds comes from the general level of Malchus – ( as opposed to its revelation)
It is important to remember that the idea of contraction and concealment of the essence of G-d’s infinite light is only in relation to it revelation. The contraction does not occur or have any affect in relation to the essence of G-d as it says – By him darkness does not darken. And everything is considered as nothing before G-d. It all has the substance of nothingness.
The whole process of creation – the beginning of contraction and the revelation of light only occurs because G-d wants there to be a physical world a place of substance. In order to do this there must be a limitation of light, there must be darkness until it results in the physical world the place of ultimate darkness.
Yet as it is hinted to in the four letter name of G-d – was is and always will be there is no contraction in relation to G-d. Malachi – I am G-d I do not change.
Place G-d before one constantly – this idea of G-d is the four letter name of G-d that does not change in relation to the contraction.
Yet, the other names of G-d – Ad and Elokim conceal and hide the light that emanates off the four letter name of G-d.
The Jewish people through their performance of Mitzvoth reveal light in the world an push away the darkness. They actually transform darkness into light. Actually creating a stronger light than there was in the beginning – light is stronger coming from darkness. One achieves this by revealing the light of Hashem in the darkness of one’s personal world.
Man is made up of lightness and darkness. The way a person is created is that the g-dly soul dresses up in the animal vitality
This then is the purpose and responsibility of man to reveal the g-dly sparks that reside within through contemplating and understanding G-d, in revealing G-d in one’s mind and heart and to awaken in oneself the desire to cleave to G-d and be connected to the truth.
Through this one will enlighten one’s soul and one’s surroundings.
Yaish related to darkness
Creation actually occurred on the 25th of Elul. RH is actually the 6th day of creation, the birth of man. Yet, the liturgy for the day refers to RH as tehilat masecha the beginning of your creation.
To understand this question better we must preface with the concept – sof maaseh b’machshavah tehillah.
The end of an action is in the beginning of the thought – the goal that one has is the first thing that one thinks about then one works out the details
What exactly is thought? Thought is an expression of the powers of the mind the sefirah of hochmah – wisdom. It represents the beginning of revelation.
It may be helpful to think of a metaphor related to coals. The fire that comes off of a coal contains many different colors. The ingredients of the colors, the heat, the flame, the different trace minerals and compounds that produce the color flames exist within the coal itself, but they are only perceived when the flame escapes from the coal.
So too, is the idea of thought in relation to G-d. Thought is the first degree of revelation. Inside the infinite light of G-d himself the light and its vessels are one. The Vessels actually have no substance in and of themselves. Like carved letters, the vessels have no delineated boundaries and yet provide delineation. Like the snail, the shell and the essence are one thing.
To understand the idea of revelation that occurs in thought one must understand the process of revelation and creation. In the beginning there was infinite unbounded light, the essence of G-d. G-d contracted that light to make room for the world to exist. After the contraction and the creation of an empty space, G-d took a kav, and infinitesimal ray of light and reinserted it into the empty space to create the world.
The kav is a paradox. On one side the kav is from the light that existed before contraction. Its quality is infinite; beyond infinite. Yet, the whole idea of a kav is one of definition and limits.
(In this sense one can answer the age old question – can G-d create something he can’t lift? Lifting is actually something that is down relative to a space. Since G-d fills all space it is impossible to think of lifting.
Yet, the essence of G-d is such that both infinite power and limited power coexist within in him. The idea is not that they should be seen as two different competing powers, but rather, both are one essential ability. G-d is a Col Yochol, able to contain opposites. Shamayim.
This in essence the secret of Shema – Hashem and Elokim (the two names of G-d found in the Shema, the central Jewish statement of faith)– one essence.
Revelation can be separated into three categories – Thought, Speech, and Action
Thought is related to the world of Atzilut – instantaneous transmission of thought to action. Especially within oneself. Not even necessary for there to be consciousness. A scratch, a sneeze, all done immediately.
Speech related to Briah – now able to affect others. Thought can move oneself. Speech can move others.
Action is separated from its source like hair from the skull. There is the power of action revealed in the act. Whereas, this quality is missing from the higher powers.
The source of creation comes from the level of Malchut of Ain Sof. Lifnai ha tzim tzum.
Before the creation of the world he and his name existed alone. Yet, if one examines this verse one sees that the idea of a name only has meaning in relation to another. So, before creation there were these two elements in G-d the essence of the light – i.e. himself and his name which is the spreading out of light. In his name itself we see represented these two aspects – Yod Heh and Vov Heh.
As it arose in G-d’s mind to create the world, that aspect of arousal, the desire for creation, the decision for creation is referred to as Malchut d’Ain sof.
In G-d from the moment it arose in him to create the world to the actual beginning of revelation there are three stages. These stages can be compared to a kind man. The kind man’s essence is kind and he desires to do good and to give. But, without some arousal to do so, that kindness remains hidden. The man himself may not even understand his own nature. The first stage is a general arousal to relate to another. At this stage because the direction is so general, one may still not recognize the inherent nature of kindness. Then comes a specific awakening related to the details of the situation. What are the needs of the individual, how can that individual best be helped. It is here that one begins to have a sense of inherent kindness. Then comes the actual act of kindness. In order for it to be successful, there must be a contraction of the inherent kindness in the individual.
So to in G-d there is the aspect of Kingship – relationship with creations in a particular way. But, this kingship is not revealed. The next stage is a general arousal, then a particular arousal and finally the actual act of kingship.
The third stage is the actual desire to be a king – “it arose in his will to rule” and in order to rule one needs a people – Ain Melech b’lo Am – Here we see the Chassidic notion of the role of man) Thus G-d measures out in himself the beginning of relationship to the worlds – this is the Kav. And thus starts the whole progression of creation.
This process is contingent on the tzim tzum – the momentary removal of G-d’s light from expression. Then and only then can the Kav be revealed. Thus we see the end of the action is stuck in the beginning of thought. The whole beginning of thought is related to the end process, the creation of the lower physical world. As it say in Sefer Yetzirah the end of one level is wedged into the beginning of the next. The process of creation follows this chaining down of energy that is almost causal.
But, the system is not causal (neo platonic) there is a relationship from the beginning to the whole purpose of creation. That purpose is revelation at Sinai and the performance of Mitzvot by the Jewish people. The purpose of revelation at Sinai is to reveal G-d’s light into the world – Not diminished light chained down through the order of creation but, rather, light is pure in its essence.
Nair Hashem Nishmat Adam – light of G-d is the Torah, the soul of man is a candle also it says that the Torah is Light and the Mitzvot are candles. Just as light pushes away the darkness, so to the performance of mitzvoth will push away the darkness and concealment of this world.
Malkusa Malkus col Haolamim. – Your kingship is the kingship of the world. The world which is concealment, hiddeness of light. Is achieved through the level of Malchut – the beginning contraction that there should be a space for the world. The idea is that there should be a contraction in the revelation of the infinite light so that only G-d
S kingship should be revealed. Yet this is not the essence of Malchus – just a revelation of Malchus. All the light that is related to the worlds comes from the general level of Malchus – ( as opposed to its revelation)
It is important to remember that the idea of contraction and concealment of the essence of G-d’s infinite light is only in relation to it revelation. The contraction does not occur or have any affect in relation to the essence of G-d as it says – By him darkness does not darken. And everything is considered as nothing before G-d. It all has the substance of nothingness.
The whole process of creation – the beginning of contraction and the revelation of light only occurs because G-d wants there to be a physical world a place of substance. In order to do this there must be a limitation of light, there must be darkness until it results in the physical world the place of ultimate darkness.
Yet as it is hinted to in the four letter name of G-d – was is and always will be there is no contraction in relation to G-d. Malachi – I am G-d I do not change.
Place G-d before one constantly – this idea of G-d is the four letter name of G-d that does not change in relation to the contraction.
Yet, the other names of G-d – Ad and Elokim conceal and hide the light that emanates off the four letter name of G-d.
The Jewish people through their performance of Mitzvoth reveal light in the world an push away the darkness. They actually transform darkness into light. Actually creating a stronger light than there was in the beginning – light is stronger coming from darkness. One achieves this by revealing the light of Hashem in the darkness of one’s personal world.
Man is made up of lightness and darkness. The way a person is created is that the g-dly soul dresses up in the animal vitality
This then is the purpose and responsibility of man to reveal the g-dly sparks that reside within through contemplating and understanding G-d, in revealing G-d in one’s mind and heart and to awaken in oneself the desire to cleave to G-d and be connected to the truth.
Through this one will enlighten one’s soul and one’s surroundings.
Yaish related to darkness
Tuesday, May 1, 2007
Videos of Chassidim
It is hard to get a sense of what a Chassidic court looks like without actually seeing it. Here are links to different videos I think you will find very interesting. The Breslov videos are of certain Breslovers who like dance in the streets of Israel
Bobov on Purim
http://youtube.com/watch?v=BifjarXsB64&mode=related&search=
http://youtube.com/watch?v=EZhmJ-JxZXA&mode=related&search=
R.Shimon Bar Yochai's tomb on Lag B'omer
http://youtube.com/watch?v=fih84f2T9s4&mode=related&search=
Lubavitch
http://video.aol.com/video-search/the-lubavitcher-Rebbe_Tzama/id/2880678290
http://video.aol.com/video-search/Birchas-Hatmimim-Erev-Yom-Kippur-5747-1986/id/4208519626
http://video.aol.com/video-search/Excerpt-Living-Torah-Sample-Talk-Sicha/id/3658061798
Breslov
http://youtube.com/watch?v=smhEzfrw35k
http://youtube.com/watch?v=Fdhzduy-fRY&mode=related&search=
http://youtube.com/watch?v=SlgH3YWa3wk&mode=related&search=
http://youtube.com/watch?v=ED_sNqfe9TE&mode=related&search=
Bobov on Purim
http://youtube.com/watch?v=BifjarXsB64&mode=related&search=
http://youtube.com/watch?v=EZhmJ-JxZXA&mode=related&search=
R.Shimon Bar Yochai's tomb on Lag B'omer
http://youtube.com/watch?v=fih84f2T9s4&mode=related&search=
Lubavitch
http://video.aol.com/video-search/the-lubavitcher-Rebbe_Tzama/id/2880678290
http://video.aol.com/video-search/Birchas-Hatmimim-Erev-Yom-Kippur-5747-1986/id/4208519626
http://video.aol.com/video-search/Excerpt-Living-Torah-Sample-Talk-Sicha/id/3658061798
Breslov
http://youtube.com/watch?v=smhEzfrw35k
http://youtube.com/watch?v=Fdhzduy-fRY&mode=related&search=
http://youtube.com/watch?v=SlgH3YWa3wk&mode=related&search=
http://youtube.com/watch?v=ED_sNqfe9TE&mode=related&search=
Wednesday, April 18, 2007
Jewish Conception of Evil
I received a number of inquiries this week on the nature of evil and how one can explain or begin to understand a tragedy of this kind. I thought I would paraprhase the questions and provide my take on an answer for everyone.
There are different ways of looking at the presence of Evil in Judaism. However, all of the different views share one element. The presence of evil is an outgrowth of man’s ability to choose. Without being able to make the wrong choices, there would be no merit for making the correct choice. A person that takes the train is not commended on their driving abilities. The train travels on a straight path and arrives at a pre determined place.
Our lives are not predetermined in this fashion. We have the ability to make choices and select the direction that we travel. One of the outgrowths of this ability is the possibility of choosing the wrong course. While it is very difficult to fathom how a person could take another’s life, there is a commandment in the Torah not to murder. If it were not a possibility there would be no commandment. We are not, for example, commanded to breath. That is something that is a natural outgrowth of life.
Beyond the shared element of free choice the different conceptions of evil can be thought of as falling on a continuum between philosophy and mysticism. For Jewish Philosophy, evil does not really exist. It is only the absence of good. But, Evil has no substance of its own. Maimonides for his part says that there is very little evil in the world. Even when tragedy strikes the vast preponderance of experience is benign. Even in Falluja or Baghdad, the majority of people lead lives untouched by violence.
For Maimonides, Fear and perception are the main factors in determining how we deal with Evil. There is a great paragraph in Guide for the Perplexed that describes a person complaining about evil in the world. To paraphrase; A person eats bad food, copulates to much, drinks and gets a hangover and then complains about the various ailments that befall him. From that perspective much of the pain and anguish associated with the tragedy in Virginia is misplaced. We, as a society, have made choices about gun control. If we feel that it is important to allow people to have semi automatic pistols that can fire 900 rounds per minute, then we should not complain when events like this occur.
Kaballah looks at evil slightly differently. In Mysticism there is a substance to evil. There are negative forces in the world, husks, shells, without G-dly energy that combine to challenge people to choose correctly. These forces form the “sitra achra” the other side. In the Jewish mystical system there is a constant battle between the forces of good and the forces of evil. The battle takes place on both a micro cosmic level within an individual and on a macro cosmic level between nations. According to this world view, certain people are evil. Their actions can not be explained away or justified. To be able to squeeze the trigger and blow away another human being with out feeling or remorse sets one outside of the brotherhood of man.
So which paradigm is correct? Which one gives us a way of dealing with the Virginia Tech tragedy? The answer is it doesn’t matter. The solution of either paradigm is the same. Increase in goodness and kindness and spread light. If evil is an illusion it will disappear in the light. If evil exists it will also disappear in the light. Be a good person. Say nice things to friends and strangers. Compliment people, spread smiles and the world will change for the better. The performance of Mitzvot, G-dly commandments is also a way to spread light and confront evil.
There are different ways of looking at the presence of Evil in Judaism. However, all of the different views share one element. The presence of evil is an outgrowth of man’s ability to choose. Without being able to make the wrong choices, there would be no merit for making the correct choice. A person that takes the train is not commended on their driving abilities. The train travels on a straight path and arrives at a pre determined place.
Our lives are not predetermined in this fashion. We have the ability to make choices and select the direction that we travel. One of the outgrowths of this ability is the possibility of choosing the wrong course. While it is very difficult to fathom how a person could take another’s life, there is a commandment in the Torah not to murder. If it were not a possibility there would be no commandment. We are not, for example, commanded to breath. That is something that is a natural outgrowth of life.
Beyond the shared element of free choice the different conceptions of evil can be thought of as falling on a continuum between philosophy and mysticism. For Jewish Philosophy, evil does not really exist. It is only the absence of good. But, Evil has no substance of its own. Maimonides for his part says that there is very little evil in the world. Even when tragedy strikes the vast preponderance of experience is benign. Even in Falluja or Baghdad, the majority of people lead lives untouched by violence.
For Maimonides, Fear and perception are the main factors in determining how we deal with Evil. There is a great paragraph in Guide for the Perplexed that describes a person complaining about evil in the world. To paraphrase; A person eats bad food, copulates to much, drinks and gets a hangover and then complains about the various ailments that befall him. From that perspective much of the pain and anguish associated with the tragedy in Virginia is misplaced. We, as a society, have made choices about gun control. If we feel that it is important to allow people to have semi automatic pistols that can fire 900 rounds per minute, then we should not complain when events like this occur.
Kaballah looks at evil slightly differently. In Mysticism there is a substance to evil. There are negative forces in the world, husks, shells, without G-dly energy that combine to challenge people to choose correctly. These forces form the “sitra achra” the other side. In the Jewish mystical system there is a constant battle between the forces of good and the forces of evil. The battle takes place on both a micro cosmic level within an individual and on a macro cosmic level between nations. According to this world view, certain people are evil. Their actions can not be explained away or justified. To be able to squeeze the trigger and blow away another human being with out feeling or remorse sets one outside of the brotherhood of man.
So which paradigm is correct? Which one gives us a way of dealing with the Virginia Tech tragedy? The answer is it doesn’t matter. The solution of either paradigm is the same. Increase in goodness and kindness and spread light. If evil is an illusion it will disappear in the light. If evil exists it will also disappear in the light. Be a good person. Say nice things to friends and strangers. Compliment people, spread smiles and the world will change for the better. The performance of Mitzvot, G-dly commandments is also a way to spread light and confront evil.
Tuesday, March 20, 2007
South Park
The other day, when we were learning about the story of Moses de Leon possibly writing the Zohar, we heard a story about how after his death, his wife told visitors to his home that he made it all up...
I mentioned to one of the Adams in our class that it sounded exactly like an episode of South Park. After class the Rabbi and myself and a couple of other students realized that it's the Mormon episode. Only, as the Rabbi points out, the "Book of Mormon" is their core text, while the Zohar is not.
But I found the episode on YouTube (here's a short cliffs notes of the South Park story of Mormon):
http://youtube.com/watch?v=MIg8itgfi6w
watch it. it's hilarious. and the parallels are interesting....
p.s. it's a musical :D
I mentioned to one of the Adams in our class that it sounded exactly like an episode of South Park. After class the Rabbi and myself and a couple of other students realized that it's the Mormon episode. Only, as the Rabbi points out, the "Book of Mormon" is their core text, while the Zohar is not.
But I found the episode on YouTube (here's a short cliffs notes of the South Park story of Mormon):
http://youtube.com/watch?v=MIg8itgfi6w
watch it. it's hilarious. and the parallels are interesting....
p.s. it's a musical :D
Sunday, March 18, 2007
Why was Jewish Mysticism popularized in the late 13th Century?
Regardless of whether one views the Zohar as being written or revealed in the 13th century by R.Moses de Leon, the fact remains, something changed at this time. Knowledge that was believed to be concealed and hidden, esoteric, and elite, became revealed and publicized to a much larger audience. Why did this change take place? What forces both internal and external could possibly explain this revolutionary change.
I hope people read and respond to this Post
RES
I hope people read and respond to this Post
RES
Wednesday, March 7, 2007
Creation
Think about the story of creation in Genisis. How does the account differ from the description of the mystics? How is it similar?
Thursday, February 22, 2007
The piece I posted is from the first Lubavitcher Rebbe, R. Schneur Zalman Schneerson. In it you can see the differences between older Jewish Mysticism and the later strains. The earlier mystics spend a lot of effort describing the different chambers of heaven and the different angels. R. Schneerson interprets the whole passage metaphorically. He says that concentrating on Angels is like worrying about the refuse, rather than the food. Very interesting contrast with the work of Hekhalot Rabati
The entire description of Ezekiel is metaphoric, it should not be taken literally. So too all of the descriptions of the angels as Hayot – horns hooves etc. these are only metaphors. Nevertheless, even one who does not know the explanation of the terms being hinted to cannot help but be affected by the light that flows through these descriptions. Reading it will increase one’s love and connection to G-d. A person will realize one thing. That this world that we perceive to be “real” is actually small, lowly, an inconsequential when compared to the supernal realms and worlds of Kedushah. A person can have this awareness even if one does not understand what the supernal worlds actually consist of. Because to be in awe – that affect actually can come only from the infinite one, and there is no mind that can actually grasp Ain Sof. Because to grasp G-d in one’s mind would necessitate a substantiation of the divine and G-d is not any substance. One can not know G-d in his essence, the greatness of G-d can only be revealed through his affects and work. Yet, this is no small matter and should not be belittled. Just because we can know G-d in his essence does not mean that we can have no awareness of him. But rather, through his and his affects one actually reach self nullification. Through understanding the greatness of his affects one can reach a deep abiding love of G-d.
Because one is accustomed to seeing the physical world all the time, one must struggle with the commandment to “Love G-d” one must make it second nature. As the sages say, “ A drop of water that falls on a rock will eventually make a hole”
“Faith” itself is called by the sages “crown” because just as crown surrounds the head and is not pulled in to affect the heart…. To actually affect the heart one must pull the awareness of the divine down into one’s heart in the way of Knowledge – “daat is actualized knowledge” One must also know that all the pleasures of this world are derived from the 288 holy sparks that have fallen to Beit Peor, pleasure of the world stem from “refuse” of supernal pleasure, and the Torah is the innermost channel – as it says …. Ones days are lengthened with the right and from the left wealth and glory. Wealth and glory come from the “refuse” the leftovers of the energy that is drawn down by the torah. As it says, “carved for you PSL, the PSLOt the leftover from the carving – the sapphire of the luchot became the wealth of mose – ( Here we see the metaphor – refuse – being tied to the reality)
Similarly, this is related to the digestion of food. Food is digested in the stomach, a place designed for this purpose, fire and water with all of their intense energy cannot digest food. Also, the food has to have that concealed potential to be digested, a stone even though it consists of similar elements can not be digested.
So too above in the G-dly energy that flows in the upper heaven by way of reflection,,, the supernal angels draw down and absorb this energy and from there is drawn down the Torah and g-dly pleasure in holy things. But there are angels that through their digestion of pure G-dly energy they produce silve , gold and all the pleasures of the world. There is vitality in these things, it just comes from refuse. They derive their energy from the refuse of the tablets, there is no comparison between G-dly pleasure and worldly pleasure – it is like the metaphor of filth and refuse that is a byproduct of digestion
Because one is accustomed to seeing the physical world all the time, one must struggle with the commandment to “Love G-d” one must make it second nature. As the sages say, “ A drop of water that falls on a rock will eventually make a hole”
“Faith” itself is called by the sages “crown” because just as crown surrounds the head and is not pulled in to affect the heart…. To actually affect the heart one must pull the awareness of the divine down into one’s heart in the way of Knowledge – “daat is actualized knowledge” One must also know that all the pleasures of this world are derived from the 288 holy sparks that have fallen to Beit Peor, pleasure of the world stem from “refuse” of supernal pleasure, and the Torah is the innermost channel – as it says …. Ones days are lengthened with the right and from the left wealth and glory. Wealth and glory come from the “refuse” the leftovers of the energy that is drawn down by the torah. As it says, “carved for you PSL, the PSLOt the leftover from the carving – the sapphire of the luchot became the wealth of mose – ( Here we see the metaphor – refuse – being tied to the reality)
Similarly, this is related to the digestion of food. Food is digested in the stomach, a place designed for this purpose, fire and water with all of their intense energy cannot digest food. Also, the food has to have that concealed potential to be digested, a stone even though it consists of similar elements can not be digested.
So too above in the G-dly energy that flows in the upper heaven by way of reflection,,, the supernal angels draw down and absorb this energy and from there is drawn down the Torah and g-dly pleasure in holy things. But there are angels that through their digestion of pure G-dly energy they produce silve , gold and all the pleasures of the world. There is vitality in these things, it just comes from refuse. They derive their energy from the refuse of the tablets, there is no comparison between G-dly pleasure and worldly pleasure – it is like the metaphor of filth and refuse that is a byproduct of digestion
Wednesday, February 21, 2007
Ezekiel's vision
What are your impressions of Ezekiel's vision? How do you relate to it? How do you think it was received at the time. It is much different than the majority of prophetic writing and it becomes the root for a certain type of Jewish Mysticism. Look into the text and try to understand the description. This will help when we look at mystical explanations of the text.
Tuesday, February 13, 2007
What is Jewish?
So, the beginning of the course deals with definitions, and considering how we think about things. The first part of Jewish Mysticism is "Jewish". What do you think is "Jewish" how would you define it? Maimonides gives 13 principles of faith. What would your principles be? These ideas don't have to come from books. Think about it from a personal perspective.
Saturday, February 10, 2007
My definition of Mystical Experiences
When I speak of Mystical Experiences, what I should have said was Magic as defined within Kabbalah. I believe that Magic can easily lead one astray from the intended purpose of Kabbalah, which is to grow in understanding and closeness with the Ein Sof (or G-d). I say Ein Sof because it is all incluse of everything that God is, and does not put limitations as the names do... Anyway, magic has its appropriate use within Kabbalah, but I believe the emphasis put on it by the Kabbalah Centere and Maddona is misleading and not the intended use of Kabbalah. This is just my understanding, and any comments are welcome!
Tuesday, February 6, 2007
Mystical Musings: The thoughts of JWST 367
Question #1 - What do you think Jewish Mysticism is? What are its parameters? Boundaries? Is there anything you think it should discuss? Anything you think it shouldn't?
Mystical Musings: The thoughts of JWST 367
Question #1 - What do you think Jewish Mysticism is? What are its parameters? Boundaries? Is there anything you think it should discuss? Anything you think it shouldn't?
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