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=
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