[part 1 here] [part 2 here]
Truly leaving the Sukkah behind is an even more difficult task than leaving our permanent house behind in favor of the Sukkah.
In fact there are many levels, many systems for us to abandon, but before we can let go of them we must first reach them and truly pierce them to their essence.
Each level is higher, farther, and more subtle than the level above it.
Chazal tell us that Tzaddikim are called Shabbath because they live in a perpetual state of Shabbath. I heard a story about the Ohr HaHayyim haKadosh who let a simple Jew taste the smallest portion of his Shabbath experience and the simple Jew was catatonic from sunset to sunrise every Shabbath.
Some Tzaddikim dwell in the level of Shabbath, and hence are called Shabbath. There is a story of the Vitebsker, Rebbe Menachem Mendel one of the foremost students of the Maggid of Mezritch, that there was a cry in the streets claiming Moshiah had arrived and he stuck his head out the window to smell if the smell of Moshiah in fact permeated the air, afterwards he proclaimed that Moshiah had not arrived. They ask why he needed to stick his head out the window? Couldn't he just sniff the air in his room? The answer is no. He was in a constant state of receiving the Moshiah, in his own personal revellation of Moshiah, he needed to leave his own space to see if the rest of the world had achieved his state. So some Tzaddikim dwell even in a constant revellation of Moshiah.
There are even Tzaddikim who dwell in the level of Techiyath haMeitim, the Revival of the Dead, like the Prophet Eliyahu HaNavi.
At each level there are Tzaddikim trying to rise to new and further heights. Many people are caught up along the way at various levels, thinking they have accomplished enough, their share.
There are those Tzaddikim who are known as the Bnei Aliyah, who operate on the level of Ayin, of nothingness, total bitul. They run always to newer and higher levels for they have truly internalized the lesson that no level has any inherent value of its own. They are on the level of ayin--whatever level they are currently on, they recognise that that level is nothing, and run on to the next higher level.
The gaps between each of the levels get further apart as the levels themselves are more removed from human comprehension. For example, since we experience Shabbath every week, we can at least imagine what it would be like to be on the level of experiencing Shabbath all the time. Whereas since we don't know what it's like to have an annointed Jewish king, it's harder to connect to what living in the time of Moshiah involves. The distance between such a comprehension and the level of what it means to live in a world without death, the world of Techiyath haMeitim, is clearly vast. It goes on and on. Each of these levels divide into their own infinite number of levels, we have no chance of entering them all, our only hope is to place our hope in the only source of salvation.
May we always be able to recognise the bitul of every system and seek out HaShem in newer and higher places, may we merit to alight always to run after the deepest desire of our heart and soul, none other than the Master of the world.
30.9.07
sukkoth (part 2 of 3) not a system
[see sukkoth part 1 here]
We left off last time explaining that the eighth day of Sukkoth, Shemini Atzereth, is a celebration of the direct relationship with HaShem that is our inheritance. Unlike the nations of the world, we don't need to relate to HaShem through any fixed structure or system, we can relate directly.
This raises a serious question. If we are celebrating the lack of rigid structure in our relationship with HaShem, how is it that we celebrate the Torah (a highly complex system for relating to HaShem) on the very same day?
My answer is that the Torah isn't really a system, this is something very simple to say but very difficult to convey.
This is how I would try to distill down what exactly Torah is:
The Written Torah is prophecy frozen in written form.
The Oral Torah is a description of the actions that flow naturally from this frozen prophetic state. Since we aren't necesarily able to internalize this prophetic state, we can perform the actions of the Oral Torah as a means to try and stimulate/reestablish the prophecy embedded in the Written Torah.
Perhaps we can describe it in terms of Tzedakkah, The Rambam explains that the highest level of Tzedakah is providing someone with the ability to help themselves. Rather than giving someone money or time or materials or knowledge, sometimes even giving someone encouragement or praise can be the highest form of Tzedakkah.
There are a number of levels of Torah and with each of them HaShem is performing Tzedakkah with us on a different level. Through the Mishnah HaShem teaches us how to judge and descriminate between things, not by telling us what to do in every situation but rather through changing the way we see and relate to the world. Through the Talmud HaShem teaches us how to think, how to use the different intellectual attributes, not by telling us what they are and giving us increased control over them but by encouraging us to pursue His own designs. Through the Zohar HaShem educates our spiritual palate just as a connoisseur might educate his protege, through feeding us tasty subtle morsels that sharpen our senses and make us aware of new flavors, experiences. Through the Written Torah, HaShem draws us close to Him. He calls to us, binds us, reveals new faces, shares private jokes.
The Torah isn't a system, it is HaShem's side of the dialog. He already knows what we are thinking and what we want most to say, so he's already replied, already comforted and consoled, already laughed at our jokes, already reciprocated our affections. Open up the Torah, start thinking about anything at all, start any conversation with HaShem in earnest, and wherever you look in any sefer on any page, HaShem's reply is right before your eyes. Take that response into account and formulate a new question, take the conversation in a new direction and still you will see right there what HaShem wants you to hear in response. As long as we are open to hearing His voice.
The world too is the same, after all it's based on the Torah. You can't escape HaShem's conversation with us, as Yonah's story teaches. The Torah, the world, everything that you can experience is what HaShem is telling you right now. The Holy Baal Shem Tov taught us this.
The Torah isn't a system. There is no system, there's only you and HaShem. We cherish the Torah on the eighth day like we cherish the most precious gift of our beloved, no matter how precious the gift itself, the fact that it comes from our beloved makes it priceless.
We left off last time explaining that the eighth day of Sukkoth, Shemini Atzereth, is a celebration of the direct relationship with HaShem that is our inheritance. Unlike the nations of the world, we don't need to relate to HaShem through any fixed structure or system, we can relate directly.
This raises a serious question. If we are celebrating the lack of rigid structure in our relationship with HaShem, how is it that we celebrate the Torah (a highly complex system for relating to HaShem) on the very same day?
My answer is that the Torah isn't really a system, this is something very simple to say but very difficult to convey.
This is how I would try to distill down what exactly Torah is:
The Written Torah is prophecy frozen in written form.
The Oral Torah is a description of the actions that flow naturally from this frozen prophetic state. Since we aren't necesarily able to internalize this prophetic state, we can perform the actions of the Oral Torah as a means to try and stimulate/reestablish the prophecy embedded in the Written Torah.
Perhaps we can describe it in terms of Tzedakkah, The Rambam explains that the highest level of Tzedakah is providing someone with the ability to help themselves. Rather than giving someone money or time or materials or knowledge, sometimes even giving someone encouragement or praise can be the highest form of Tzedakkah.
There are a number of levels of Torah and with each of them HaShem is performing Tzedakkah with us on a different level. Through the Mishnah HaShem teaches us how to judge and descriminate between things, not by telling us what to do in every situation but rather through changing the way we see and relate to the world. Through the Talmud HaShem teaches us how to think, how to use the different intellectual attributes, not by telling us what they are and giving us increased control over them but by encouraging us to pursue His own designs. Through the Zohar HaShem educates our spiritual palate just as a connoisseur might educate his protege, through feeding us tasty subtle morsels that sharpen our senses and make us aware of new flavors, experiences. Through the Written Torah, HaShem draws us close to Him. He calls to us, binds us, reveals new faces, shares private jokes.
The Torah isn't a system, it is HaShem's side of the dialog. He already knows what we are thinking and what we want most to say, so he's already replied, already comforted and consoled, already laughed at our jokes, already reciprocated our affections. Open up the Torah, start thinking about anything at all, start any conversation with HaShem in earnest, and wherever you look in any sefer on any page, HaShem's reply is right before your eyes. Take that response into account and formulate a new question, take the conversation in a new direction and still you will see right there what HaShem wants you to hear in response. As long as we are open to hearing His voice.
The world too is the same, after all it's based on the Torah. You can't escape HaShem's conversation with us, as Yonah's story teaches. The Torah, the world, everything that you can experience is what HaShem is telling you right now. The Holy Baal Shem Tov taught us this.
The Torah isn't a system. There is no system, there's only you and HaShem. We cherish the Torah on the eighth day like we cherish the most precious gift of our beloved, no matter how precious the gift itself, the fact that it comes from our beloved makes it priceless.
sukkoth (part 1 of 3) this town is big enough for the two of us
We are now in the midst of an eight-day holiday. It is split into two parts. The first part consists of the first seven days. The second part is the final eighth day. (Outside of Israel the eighth day is split into two days, the eighth and ninth days.)
The first part of the holiday is marked by our dwelling in the Sukkah. This part of the holiday is shared with the seventy nations of the world, as we offer seventy cows (representing the seventy nations) over the course of this seven day period.
The second part of the holiday does not delineate where we need to live, whether in our homes or in sukkoth or even outside. This second part is special for Bnei Yisrael, a separate quality-time that the other nations don't celebrate.
What does this two-part holiday come to teach us? In the first part, we throw out one system in favor of another system. We move out of what we consider to be the constant world, and into another system called the temporary world, but it's still a system.
What do I mean? If you want to keep the mitzwah of Sukkoth, you have to live in a Sukkah. We exchange the system of permanent home with the system of Sukkah. If the goal was simply to throw out the permanent system, why don't we live outside, exposed to the elements? Why do we live in a temporary structure?
The fact that the first part of this holiday is tied to a systemic mindset is why the seventy nations get to take part in it. The nations, as we know, each have a prince, a guardian angel, through whom all their divine blessing flows.
Unlike the seventy nations, since Avraham Avinu, we Jews can opt out of the system and receive our divine blessings straight from HaShem, the Holy One Blessed Be He, Master of the World. This without any middle men.
This is why the second part, the final eighth day of the holiday is special only for us. On the eighth day we throw out systems altogether and connect with HaShem directly.
This holiday teaches every Jew that there is nothing standing between you and HaShem.
The first part of the holiday is marked by our dwelling in the Sukkah. This part of the holiday is shared with the seventy nations of the world, as we offer seventy cows (representing the seventy nations) over the course of this seven day period.
The second part of the holiday does not delineate where we need to live, whether in our homes or in sukkoth or even outside. This second part is special for Bnei Yisrael, a separate quality-time that the other nations don't celebrate.
What does this two-part holiday come to teach us? In the first part, we throw out one system in favor of another system. We move out of what we consider to be the constant world, and into another system called the temporary world, but it's still a system.
What do I mean? If you want to keep the mitzwah of Sukkoth, you have to live in a Sukkah. We exchange the system of permanent home with the system of Sukkah. If the goal was simply to throw out the permanent system, why don't we live outside, exposed to the elements? Why do we live in a temporary structure?
The fact that the first part of this holiday is tied to a systemic mindset is why the seventy nations get to take part in it. The nations, as we know, each have a prince, a guardian angel, through whom all their divine blessing flows.
Unlike the seventy nations, since Avraham Avinu, we Jews can opt out of the system and receive our divine blessings straight from HaShem, the Holy One Blessed Be He, Master of the World. This without any middle men.
This is why the second part, the final eighth day of the holiday is special only for us. On the eighth day we throw out systems altogether and connect with HaShem directly.
This holiday teaches every Jew that there is nothing standing between you and HaShem.
25.9.07
Sukkah and Mishkan
When one begins Masechet Sukkah it's hard to miss how hard the Talmud tries to learn out the different middot of the Sukkah from the Mishkan. It's a little bit ridiculous how extreme the examples and stretches of connections to the text get. Why all this pulling and stretching?
The Noam Elimelech towards the end of his commentary on Sefer Shemoth explains that the word Mishkan is from the word HamShachah, meaning to draw out or draw down. The Mishkan is peculiar in that it was always meant as a temporary edifice. In this sense the Mishkan represents the Reshimu, the imprint of the eventual drawing out of HaShem's godliness into the world.
The function of the reshimu is to give direction and shape, to flesh out the light that will flow into it. Just as liquid takes the shape of its container, the supernal light comes down taking the shape of the reshimu into which it is drawn. The creation of the world itself was a process of HaShem shining His divine light into the reshimu He had created through first clearing a (figurative) space in which to create the world.
From this perhaps we can see why Sukkah is learned out from the Mishkan. They share the same goal. In our yearly life, the Sukkah is the imprint of how we are going to relate to HaShem through our surroundings. From Shemini Atzeret and onwards through the rest of the year we are working on drawing down HaShem's light into the reshimu that was created over the seven days of Sukkoth.
The Noam Elimelech towards the end of his commentary on Sefer Shemoth explains that the word Mishkan is from the word HamShachah, meaning to draw out or draw down. The Mishkan is peculiar in that it was always meant as a temporary edifice. In this sense the Mishkan represents the Reshimu, the imprint of the eventual drawing out of HaShem's godliness into the world.
The function of the reshimu is to give direction and shape, to flesh out the light that will flow into it. Just as liquid takes the shape of its container, the supernal light comes down taking the shape of the reshimu into which it is drawn. The creation of the world itself was a process of HaShem shining His divine light into the reshimu He had created through first clearing a (figurative) space in which to create the world.
From this perhaps we can see why Sukkah is learned out from the Mishkan. They share the same goal. In our yearly life, the Sukkah is the imprint of how we are going to relate to HaShem through our surroundings. From Shemini Atzeret and onwards through the rest of the year we are working on drawing down HaShem's light into the reshimu that was created over the seven days of Sukkoth.
clouds within and clouds without
Building on the torah I mentioned about Yom Kippur here, I'd like to discuss how Yom Kippur connects to Sukkoth, and why it is that one precedes the other.
The Tanya teaches us that when one sins, HaShem nourishes us externally from an infinite distance known as makif, (translated as surrounding) in other words, when we transgress His desires, He still nourishes us with life, but will have no part in it directly. Conversely when we perform mitzwoth, as we've mentioned in the past, we have the oppurtunity to create a dwelling place for HaShem within those actions, and within ourselves.
When we sin we also take of the life-force that HaShem has given us and use it to perform these nefarious deeds.
So, when we do Teshuvah, we find that we are actually rectifying two kinds of divine light. The small trickle of life force that was within us when we performed the sin, and the surrounding makif light that was the essence of our relationship with HaShem at that moment.
We spoke about the small inner life force, when we understood that it is this which becomes the cloud through which we are able to perceive HaShem. (כי בענן אראה על הכפרת)
What we didn't talk about was what happens to the rectified makif light when we do Teshuvah. It too is turned into a cloud, but in this case the cloud is a surrounding (makif) cloud. The Teshuvah of Bnei Yisrael is the source of the ענני הכבוד - the Clouds of Glory that surrounded Bnei Yisrael and protected them in the desert. These are the clouds that the Sukkah represents.
This is why Yom Kippur comes after Sukkoth, so that the rectification of our past transgressions complete the clouds of glory of the Sukkah. On Sukkoth we sit surrounded and protected by the product of our refined sins. (This is a hidden meaning of - במקום שבעלי תשובה עומדים אין צדיקים גמורים יכולים לעמוד - the Sukkah of a Ba'al Teshuvah is different than the Sukkah of a Tzaddik Gamur.)
The Tanya teaches us that when one sins, HaShem nourishes us externally from an infinite distance known as makif, (translated as surrounding) in other words, when we transgress His desires, He still nourishes us with life, but will have no part in it directly. Conversely when we perform mitzwoth, as we've mentioned in the past, we have the oppurtunity to create a dwelling place for HaShem within those actions, and within ourselves.
When we sin we also take of the life-force that HaShem has given us and use it to perform these nefarious deeds.
So, when we do Teshuvah, we find that we are actually rectifying two kinds of divine light. The small trickle of life force that was within us when we performed the sin, and the surrounding makif light that was the essence of our relationship with HaShem at that moment.
We spoke about the small inner life force, when we understood that it is this which becomes the cloud through which we are able to perceive HaShem. (כי בענן אראה על הכפרת)
What we didn't talk about was what happens to the rectified makif light when we do Teshuvah. It too is turned into a cloud, but in this case the cloud is a surrounding (makif) cloud. The Teshuvah of Bnei Yisrael is the source of the ענני הכבוד - the Clouds of Glory that surrounded Bnei Yisrael and protected them in the desert. These are the clouds that the Sukkah represents.
This is why Yom Kippur comes after Sukkoth, so that the rectification of our past transgressions complete the clouds of glory of the Sukkah. On Sukkoth we sit surrounded and protected by the product of our refined sins. (This is a hidden meaning of - במקום שבעלי תשובה עומדים אין צדיקים גמורים יכולים לעמוד - the Sukkah of a Ba'al Teshuvah is different than the Sukkah of a Tzaddik Gamur.)
22.9.07
eating with heavenly intent
Chazal Tell us that on Yom Kippur Bnei Yisrael are like Angels.
We also see in Bereishith, that Havah (חוה) was told by the Snake that on the day she ate from the Eitz Hada'ath her eyes would be opened like the Elohim. (There are places in Tanach where Elohim means Angels)
So it seems to me that Havah ate from the tree to give us the day of Yom Kippur. (One transgression to ensure that your descendants would have a day of divine mercy and forgiveness every year? sounds like a sound investment to me. This happens to also explain the question raised about the Talmud that specifically says אחטא ואשוב twice. Why twice? Once for Havah and once for Adam.)
We also see in Bereishith, that Havah (חוה) was told by the Snake that on the day she ate from the Eitz Hada'ath her eyes would be opened like the Elohim. (There are places in Tanach where Elohim means Angels)
So it seems to me that Havah ate from the tree to give us the day of Yom Kippur. (One transgression to ensure that your descendants would have a day of divine mercy and forgiveness every year? sounds like a sound investment to me. This happens to also explain the question raised about the Talmud that specifically says אחטא ואשוב twice. Why twice? Once for Havah and once for Adam.)
not exactly imagining shapes in the clouds
There are two ways in which the word ענן - cloud is used on Yom Kippur. The first is that HaShem tells us that he will make our sins like clouds. (מחיתי כעב פשעיך וכענן חטאתיך – I've erased your crimes like a mist and your transgressions like a cloud)
Secondly, in the Torah section we read on Yom Kippur, HaShem says, "In the cloud will I appear on the Kaporet (cover of the ark of the covenant)" (בענן אראה על הכפורת)
When we connect the two, it becomes clear that our past transgressions can be turned into a vehicle through which we can see HaShem. (through kaparah (repentance and rectification) which has the same root as kaporet.)
Secondly, in the Torah section we read on Yom Kippur, HaShem says, "In the cloud will I appear on the Kaporet (cover of the ark of the covenant)" (בענן אראה על הכפורת)
When we connect the two, it becomes clear that our past transgressions can be turned into a vehicle through which we can see HaShem. (through kaparah (repentance and rectification) which has the same root as kaporet.)
20.9.07
beginnings are awkward
The Noam Elimelech says that when a tzaddik begins his journey, the people around him find his actions strange and unnatural. When people see a tzaddik and are awakened to deeper love and mesirut nefesh, you know the tzaddik is complete in his path.
songs of the life of the world
We say in Yishtabach, (ישתבח) He who chooses songs of praise, mighty King, life of the world.
We say in the second of Birchot Shemah, (אהבת עולם) Blessed is HaShem, who chooses his nation Yisrael with love.
Clearly, Bnei Yisrael are the songs of praise mentioned in Yishtabach. Any Doubts? ישראל is an anagram of שיר אל - song of God.
We say in the second of Birchot Shemah, (אהבת עולם) Blessed is HaShem, who chooses his nation Yisrael with love.
Clearly, Bnei Yisrael are the songs of praise mentioned in Yishtabach. Any Doubts? ישראל is an anagram of שיר אל - song of God.
being saved
(shemot 14:13) וַיֹּאמֶר מֹשֶׁה אֶל-הָעָם, אַל-תִּירָאוּ--הִתְיַצְּבוּ וּרְאוּ אֶת-יְשׁוּעַת יְהוָה, אֲשֶׁר-יַעֲשֶׂה לָכֶם הַיּוֹם: כִּי, אֲשֶׁר רְאִיתֶם אֶת-מִצְרַיִם הַיּוֹם--לֹא תֹסִפוּ לִרְאֹתָם עוֹד, עַד-עוֹלָם.
(shemot 14:14) יְהוָה, יִלָּחֵם לָכֶם; וְאַתֶּם, תַּחֲרִשׁוּן.
We usually think that we are praying to HaShem that we should be redeemed. What I only noticed this morning is that we just said that HaShem already redeemed us before we started to pray, (the Amidah) what gives? Clearly, we aren't praying that HaShem should redeem us. As we mentioned in the past, we should take it on blind faith that HaShem has already taken the necesary steps to redeem us, and we should be thanking him profusely in our prayers, delighting in the closeness of HaShem's salvation.
The two passukim above should be at the forefront of your mind whenever you worry about any kind of trouble at all.
הִתְיַצְּבוּ וּרְאוּ אֶת-יְשׁוּעַת יְהוָה, אֲשֶׁר-יַעֲשֶׂה לָכֶם הַיּוֹם - bear witness to the salvation of HaShem, which he will perform for you today. יְהוָה, יִלָּחֵם לָכֶם; וְאַתֶּם, תַּחֲרִשׁוּן - HaShem will do battle on your behalf, and you will be silent.If we can pray to HaShem truly knowing that He's already saved us, how great is the chelek of Am Yisrael!
peace of house
Dixie Yid brought down from the Bilvavi Mishkan Evneh yesterday that our level of enjoyment (עונג) in the next world is directly related to our enjoyment of mitzwoth and Torah (and HaShem) in this world.
A Simple Jew also mentioned the crisis of men whose wives are in nidah.
I wanted to learn zchut on klal Yisrael, so this morning in my tefillah I had an insight into both of these matters, and they are directly related.
Know that the relationship of a husband and wife is a taste of the world to come. This we can see in a number of ways, but most simply in that the name of the most intimate act between husband and wife is both Bi'ah and Da'ath. Bi'ah from the root of בא (to come, as in Olam HaBa, the world to come) and Da'ath meaning knowledge. (והאדם ידע את חוה אשתו) Da'ath is the attribute that enables one to connect to HaShem and reveal and know Him. The world to come is described as מלאה הארץ דעה את השם - the world is filled with knowledge of HaShem.
Let's take it a step further. When a husband and wife consummate their marriage and bear a child, they are drawing HaShem's light more clearly into the world than is possible in any other context. Today's Tanya says outright that pregnancy and birth is a revellation of the Infinite Light in this world.
Conversely, the potential to bear children that is unfulfilled, is similar to the destruction of the Holy Temple, and so when a wife is in nidah she is separated from her husband just as Bnei Yisrael is in exile from HaShem. (language that is used a number of times in Tanach) [Not to imply chas v'shalom that a person is held accountable in the same way as in destroying the Beit HaMikdash, but rather that there is a parallel] In such a situation one has an oppurtunity to really feel the destruction of the Beit HaMikdash and the Galut on an individual level, and so one is also uniquely able to pray on behalf of the Shechinah and the Am, that our Galut should be shortened and sweetened.
So in short, all those who are able to enjoy their marriage, will simillarly enjoy the world to come. This is in addition to all those who are able to find joy in HaShem directly; Marriage is a tool uniquely geared and designed directly by HaShem to allow one to achieve tremendous closeness with Him in this world and the next.
In matter of fact, a Karbon (קרבן an offering meant to bring one closer to HaShem) is called by the same name as a wife, אישה, as in ריח נחוח אישה להשם - a pleasing scent offering, a fire to HaShem. In this sense shalom bayit is itself a constant offering before HaShem.
A Simple Jew also mentioned the crisis of men whose wives are in nidah.
I wanted to learn zchut on klal Yisrael, so this morning in my tefillah I had an insight into both of these matters, and they are directly related.
Know that the relationship of a husband and wife is a taste of the world to come. This we can see in a number of ways, but most simply in that the name of the most intimate act between husband and wife is both Bi'ah and Da'ath. Bi'ah from the root of בא (to come, as in Olam HaBa, the world to come) and Da'ath meaning knowledge. (והאדם ידע את חוה אשתו) Da'ath is the attribute that enables one to connect to HaShem and reveal and know Him. The world to come is described as מלאה הארץ דעה את השם - the world is filled with knowledge of HaShem.
Let's take it a step further. When a husband and wife consummate their marriage and bear a child, they are drawing HaShem's light more clearly into the world than is possible in any other context. Today's Tanya says outright that pregnancy and birth is a revellation of the Infinite Light in this world.
Conversely, the potential to bear children that is unfulfilled, is similar to the destruction of the Holy Temple, and so when a wife is in nidah she is separated from her husband just as Bnei Yisrael is in exile from HaShem. (language that is used a number of times in Tanach) [Not to imply chas v'shalom that a person is held accountable in the same way as in destroying the Beit HaMikdash, but rather that there is a parallel] In such a situation one has an oppurtunity to really feel the destruction of the Beit HaMikdash and the Galut on an individual level, and so one is also uniquely able to pray on behalf of the Shechinah and the Am, that our Galut should be shortened and sweetened.
So in short, all those who are able to enjoy their marriage, will simillarly enjoy the world to come. This is in addition to all those who are able to find joy in HaShem directly; Marriage is a tool uniquely geared and designed directly by HaShem to allow one to achieve tremendous closeness with Him in this world and the next.
In matter of fact, a Karbon (קרבן an offering meant to bring one closer to HaShem) is called by the same name as a wife, אישה, as in ריח נחוח אישה להשם - a pleasing scent offering, a fire to HaShem. In this sense shalom bayit is itself a constant offering before HaShem.
19.9.07
the other side of the coin
When HaShem tells Mosheh about the מחצית השקל, the half shekel that was used to count Bnei Yisrael, the Gemara explains that HaShem actually showed Mosheh an image of a fiery shekel from below the Throne of Glory. (כסא הכבוד)
The Noam Elimelech explains this Gemara like so: The root of money is from the fire of the Holy Throne of HaShem, if one uses it for tzedakah and with great kindness and awareness, then it brings great pleasure before HaShem on His Throne. On the other hand, if one uses the money to one's own ends, then it burns like fire, eradicating the intellect of such a person.
The Noam Elimelech explains this Gemara like so: The root of money is from the fire of the Holy Throne of HaShem, if one uses it for tzedakah and with great kindness and awareness, then it brings great pleasure before HaShem on His Throne. On the other hand, if one uses the money to one's own ends, then it burns like fire, eradicating the intellect of such a person.
18.9.07
facing newness
In Likkutei Moharan [hilchot Tefillin, halachah ה (hei)] Rebbe Natan speaks about Rebbe Nachman's story the seven beggars and how the first beggar is the secret of being infinitely old and completely new/young all at once. This, he relates, is the secret of Tefillin.
What struck me most was Rebbe Nachman's statement (which I think he brings down in greater detail in Sichot HaRan) that one should always be new with HaShem.
About Rebbe Nachman himself he describes how he might have at some points just revealed amazing new depths of Torah and the next minute be lost in despair at knowing nothing at all.
This is an amazing challenge to really be new with HaShem at every moment, to acknowledge that this very moment HaShem created you and to bring to Him that which you have to give right now. Because we know that we will never come before HaShem empty handed. (לא יראו פני ריקם)
Wherever we are, whenever we are, we have a way to serve HaShem, to relate to HaShem, He always gives us something. If we really live in the now, in the newness of the moment, then we will feel a longing for HaShem with such intensity that we will search out something to offer to Him that we might enjoy His divine presence with the same intensity that a junky searches for a hit when withdrawal starts to really hurt.
Rav Yitzhak Ginsburg (in his introduction to the kabbalah of the Ariz"l) discusses how David HaMelech (who was destined to die the day he was born, but thanks to 70 years given from Adam HaRishon lived exactly 70 years) internalized the understanding that he was nothing except what HaShem made him and gave him. This is how he connected to the sefirah of Malchut. (לית לה מגרמה כלום)
The Talmud in Yoma actually echoes a similar idea in saying that Shaul's kingdom didn't last because he came from a line that was unflawed, whereas David came from a line of questionable background. This way, the Talmud explains, if he ever got out of control (lhavdil) the people could remind him of hist questionable background. (Ruth & Tamar) David always knew it was HaShem who made him king.
Similarly the Pri Ha'aretz (quoting the Kalisker in the first two Torahs of the sefer) describes how the Tzaddik reaches the level of Mah (מ’ה) wherein he recognizes that he possesses only that which HaShem gives him. (לית ליה מגרמיה כלום)
So as we can see, it's a very high level to aspire to, to be new in the face of HaShem every day. To truly face Him we need to put everything behind us, and seize whatever HaShem has given us today. Sometimes all we have are our past sins, to offer up to HaShem. Saying, this is what I have to give today, please forgive me and accept this Teshuvah, and let me see your countenance today.
Something to think about when donning tefillin.
What struck me most was Rebbe Nachman's statement (which I think he brings down in greater detail in Sichot HaRan) that one should always be new with HaShem.
About Rebbe Nachman himself he describes how he might have at some points just revealed amazing new depths of Torah and the next minute be lost in despair at knowing nothing at all.
This is an amazing challenge to really be new with HaShem at every moment, to acknowledge that this very moment HaShem created you and to bring to Him that which you have to give right now. Because we know that we will never come before HaShem empty handed. (לא יראו פני ריקם)
Wherever we are, whenever we are, we have a way to serve HaShem, to relate to HaShem, He always gives us something. If we really live in the now, in the newness of the moment, then we will feel a longing for HaShem with such intensity that we will search out something to offer to Him that we might enjoy His divine presence with the same intensity that a junky searches for a hit when withdrawal starts to really hurt.
Rav Yitzhak Ginsburg (in his introduction to the kabbalah of the Ariz"l) discusses how David HaMelech (who was destined to die the day he was born, but thanks to 70 years given from Adam HaRishon lived exactly 70 years) internalized the understanding that he was nothing except what HaShem made him and gave him. This is how he connected to the sefirah of Malchut. (לית לה מגרמה כלום)
The Talmud in Yoma actually echoes a similar idea in saying that Shaul's kingdom didn't last because he came from a line that was unflawed, whereas David came from a line of questionable background. This way, the Talmud explains, if he ever got out of control (lhavdil) the people could remind him of hist questionable background. (Ruth & Tamar) David always knew it was HaShem who made him king.
Similarly the Pri Ha'aretz (quoting the Kalisker in the first two Torahs of the sefer) describes how the Tzaddik reaches the level of Mah (מ’ה) wherein he recognizes that he possesses only that which HaShem gives him. (לית ליה מגרמיה כלום)
So as we can see, it's a very high level to aspire to, to be new in the face of HaShem every day. To truly face Him we need to put everything behind us, and seize whatever HaShem has given us today. Sometimes all we have are our past sins, to offer up to HaShem. Saying, this is what I have to give today, please forgive me and accept this Teshuvah, and let me see your countenance today.
Something to think about when donning tefillin.
17.9.07
bundled candles
In Masechect Yoma (24b) we learn that lighting the Menorah (in the Beit HaMikdash) is something that even a Yisrael can do. (ie. Not just a Kohen, even though it was performed in the Beit Hamikdash.) We know that this was generally not done, in practice Kohanim always lit the Menorah. So what does it come to teach us?
The Noam Elimelech (parashath KiTavo) explains that the Tzaddik is full of all manner of good middot and these good middot get shared among all those who connect to that Tzaddik. The Tzaddik, he says, is called the "western candle" because the Menorah was lit from west to east, the light would spread through all the candles from west to east. The Tzaddik is the western candle because the light of HaShem spreads from the Tzaddik to all of the Jews.
So then why do we learn in Yoma that a Yisrael could light the menorah? Not to tell us just that were a Yisrael to light the menorah it would be kosher because in practice that never happened, but more to tell us that a Yisrael can be a Tzaddik too. Even though the Kohanim get to serve HaShem all day long in the Beit HaMikdash, a Yisrael who lives and works and eats outside of the Beit HaMikdash, in the world at large, can still develop a tremendous closeness with HaShem. For, as we know, HaShem fills the whole world. (ממלא כל העולם כולו)
Why do we learn this lesson from the Menorah? The Baal HaTanya tells us that a little light drives off a lot of darkness. And we know that a mitzwah is called by the name "candle." (כי נר מצוה ותורה אור) With each mitzwah we perform, we have the potential to grow closer to HaShem and draw more of His light into ourselves; to become a little bit more a western candle that shines light outward onto others.
The Noam Elimelech (parashath KiTavo) explains that the Tzaddik is full of all manner of good middot and these good middot get shared among all those who connect to that Tzaddik. The Tzaddik, he says, is called the "western candle" because the Menorah was lit from west to east, the light would spread through all the candles from west to east. The Tzaddik is the western candle because the light of HaShem spreads from the Tzaddik to all of the Jews.
So then why do we learn in Yoma that a Yisrael could light the menorah? Not to tell us just that were a Yisrael to light the menorah it would be kosher because in practice that never happened, but more to tell us that a Yisrael can be a Tzaddik too. Even though the Kohanim get to serve HaShem all day long in the Beit HaMikdash, a Yisrael who lives and works and eats outside of the Beit HaMikdash, in the world at large, can still develop a tremendous closeness with HaShem. For, as we know, HaShem fills the whole world. (ממלא כל העולם כולו)
Why do we learn this lesson from the Menorah? The Baal HaTanya tells us that a little light drives off a lot of darkness. And we know that a mitzwah is called by the name "candle." (כי נר מצוה ותורה אור) With each mitzwah we perform, we have the potential to grow closer to HaShem and draw more of His light into ourselves; to become a little bit more a western candle that shines light outward onto others.
the eyes within turbulence
In Masechet Yoma, while comparing and contrasting the two temples, they explain that even had all of Israel come back, the Divine presence would still not have rested in the Second Temple.
Why? Because the Temple was built by and at the behest of the Persians. The Talmud derives the teaching from this passuk[Bereishith 9:27]: יַפְתְּ אֱלֹהִים לְיֶפֶת, וְיִשְׁכֹּן בְּאָהֳלֵי-שֵׁם - Which they explain like so, even though the Persians were descendants of Yefet, since the Second Temple wasn't "Ohalei Shem," (the tent of Shem, ie. built by us, we being of the line of Shem) so then the Shechinah, the divine presence, wouldn't dwell (ישכון) there.
There is a tangentially related discussion in which the Amoraim determine that the Kohanim are messengers of HaShem as opposed to messengers of the nation.
Why? Because the kohanim perform duties forebidden to the nation, since when can a shaliah (messenger) perform a duty that is forebidden to the one who sends him on the shlichut? (the errand)
Both of these discussions relate the importance and centrality of HaShem's relationship with our people. It is a place where HaShem sends his messengers on his errands to perform special acts on our behalf. Acts that occur nowhere else in the world, acts that may be performed by no one. (The Kohen Gadol enters the Kodesh HaKedoshim on Yom Kippur, something that is forebidden to everyone without exception.) Similarly, HaShem is only willing to enter and dwell in this house if we build it for Him.
The relationship of HaShem and Knesset Yisrael is most clearly seen in this House. We can also learn from this how best to bring HaShem into our lives. (the root of all our prayers as we mentioned previously)
Only by intentially creating a sacred space in our own lives, is HaShem willing to dwell within our midst. This sacred space is called Shabbath, as it is the central eye of the storm that is our daily lives. Shabbath literally means to sit, to dwell. (הנה מה טוב ומה נעים שבת אחים גם יחד) Within our performance of each of the mitzwoth, we create a space within which HaShem may dwell. This space, this aspect of each mitzwah is the aspect of Shabbath.
From this we can see how when we perform our mitzwoth with the proper intentions we can awaken awareness of Shabbath at every moment. This is Shemirath Shabbath during the week.
This also answers our previous question from the end of the Notzer Hesed. When we experience insight and enlightenment without allowing for this shared space with HaShem, we take from Shabbath and give to the mundane week day. When we build that space, that mikdash m'at, in the performance of our mitzwoth and in (God-willing) our every act, we ensure that our moments of brilliance always take place within Shabbath.
Why? Because the Temple was built by and at the behest of the Persians. The Talmud derives the teaching from this passuk[Bereishith 9:27]: יַפְתְּ אֱלֹהִים לְיֶפֶת, וְיִשְׁכֹּן בְּאָהֳלֵי-שֵׁם - Which they explain like so, even though the Persians were descendants of Yefet, since the Second Temple wasn't "Ohalei Shem," (the tent of Shem, ie. built by us, we being of the line of Shem) so then the Shechinah, the divine presence, wouldn't dwell (ישכון) there.
There is a tangentially related discussion in which the Amoraim determine that the Kohanim are messengers of HaShem as opposed to messengers of the nation.
Why? Because the kohanim perform duties forebidden to the nation, since when can a shaliah (messenger) perform a duty that is forebidden to the one who sends him on the shlichut? (the errand)
Both of these discussions relate the importance and centrality of HaShem's relationship with our people. It is a place where HaShem sends his messengers on his errands to perform special acts on our behalf. Acts that occur nowhere else in the world, acts that may be performed by no one. (The Kohen Gadol enters the Kodesh HaKedoshim on Yom Kippur, something that is forebidden to everyone without exception.) Similarly, HaShem is only willing to enter and dwell in this house if we build it for Him.
The relationship of HaShem and Knesset Yisrael is most clearly seen in this House. We can also learn from this how best to bring HaShem into our lives. (the root of all our prayers as we mentioned previously)
Only by intentially creating a sacred space in our own lives, is HaShem willing to dwell within our midst. This sacred space is called Shabbath, as it is the central eye of the storm that is our daily lives. Shabbath literally means to sit, to dwell. (הנה מה טוב ומה נעים שבת אחים גם יחד) Within our performance of each of the mitzwoth, we create a space within which HaShem may dwell. This space, this aspect of each mitzwah is the aspect of Shabbath.
From this we can see how when we perform our mitzwoth with the proper intentions we can awaken awareness of Shabbath at every moment. This is Shemirath Shabbath during the week.
This also answers our previous question from the end of the Notzer Hesed. When we experience insight and enlightenment without allowing for this shared space with HaShem, we take from Shabbath and give to the mundane week day. When we build that space, that mikdash m'at, in the performance of our mitzwoth and in (God-willing) our every act, we ensure that our moments of brilliance always take place within Shabbath.
16.9.07
weak lights
At the very end of the Notzer Hesed he brings down a teaching that we should pray to HaShem that all our brilliance and enlightenment should be saved for Shabbath and not expended during the week. He explains that when our weekdays are bright and full of illumination, then our Shabbat is more dull and lackluster.
From this he also brings down the explanation for why in the second temple period the learning in Israel wasn't so distinguished: Because the Jews were learning with such intensity and illumination in the diaspora, (which is comparable to the week days) Israel was left without light. (because Israel parallels Shabbath)
This is a very hard teaching to connect to, it's hard to imagine that if you uplift the week it won't make your Shabbath higher, but instead make your Shabbath, has v'shalom, lower.
I will have to look further into the matter, but I would like to draw one further parallel that derives directly from this teaching. Why is it that in this day our learning of the secrets of the Torah isn't on the level it could be? Because so much of religious Judaism today is focused on learning the body of the Torah (as opposed to its soul) with tremendous ingenuity.
If anyone doubts the connection then I will point you to the Holy Arizal who would teach his students six different understandings of each halachah according to the 'pshat' mirroring the six days of the week, and then a seventh understanding according to the 'sod' (the secret inner meaning) representing Shabbath.
From this he also brings down the explanation for why in the second temple period the learning in Israel wasn't so distinguished: Because the Jews were learning with such intensity and illumination in the diaspora, (which is comparable to the week days) Israel was left without light. (because Israel parallels Shabbath)
This is a very hard teaching to connect to, it's hard to imagine that if you uplift the week it won't make your Shabbath higher, but instead make your Shabbath, has v'shalom, lower.
I will have to look further into the matter, but I would like to draw one further parallel that derives directly from this teaching. Why is it that in this day our learning of the secrets of the Torah isn't on the level it could be? Because so much of religious Judaism today is focused on learning the body of the Torah (as opposed to its soul) with tremendous ingenuity.
If anyone doubts the connection then I will point you to the Holy Arizal who would teach his students six different understandings of each halachah according to the 'pshat' mirroring the six days of the week, and then a seventh understanding according to the 'sod' (the secret inner meaning) representing Shabbath.
15.9.07
guard of secrets
We learn about Yaakov Avinu that at the end of his days, he wanted to reveal to his children secrets about the end of days, but the divine presence departed and he was silenced.
What were the secrets that Yaakov Avinu wanted to reveal? What is the only thing we know that Yaakov reserved his judgement about? It occurred to me before mincha on shabbat shuva that it says about Yosef's dream of the sun and the moon and the twelve stars bowing down to him, and His father guarded the matter. (ואביב שמר את הדבר)
What was the secret? I don't know. But I do know that he was hiding something about Yosef's dream, and that the dream involved Rachel being present after she had already passed away.
May it be that our father in heaven will reaveal the ketz, the end of days, and we will finally hear all the secrets revealed.
What were the secrets that Yaakov Avinu wanted to reveal? What is the only thing we know that Yaakov reserved his judgement about? It occurred to me before mincha on shabbat shuva that it says about Yosef's dream of the sun and the moon and the twelve stars bowing down to him, and His father guarded the matter. (ואביב שמר את הדבר)
What was the secret? I don't know. But I do know that he was hiding something about Yosef's dream, and that the dream involved Rachel being present after she had already passed away.
May it be that our father in heaven will reaveal the ketz, the end of days, and we will finally hear all the secrets revealed.
12.9.07
the fear of emptiness
The central berachah of the amidah (the shemoneh esrei) is shome'a tefillah, (שומע תפילה) aka shma koleinu, in which we pray that HaShem should hear and fulfill our prayers. This is one of the best places to add our own personal prayers into the pre-structured amidah framework.
The question I have is, how does the berachah stand on its own when we don't add any prayers? We ask HaShem to grant our prayers, but we don't pray for anything.
I think the key is in this phrase: (ומלפנך מלכנו ריקם אל תשיבנו) "from before you O King, don't return us empty handed." It's possible to read it differently, "and within us your kingship, don't return us empty." This plays off of Mosheh Rabbeinu's request to HaShem that He fulfill His promise to us and dwell within the nation. (How does "from before you" mean "within us"? The root of the word is panim, which means within, and it is conjugated to mean within you, so how does it mean within us? Because when your Kingship is revealed within us, it becomes a place sanctified to you. It becomes your place.)
That is the heart of the berachah: HaShem should answer our deepest prayer which is don't leave us empty of your Holy Presence. (If we look long and hard enough at our tefillot this is always the backbone, the underlying foundation, that HaShem should dwell within us.)
The concept of HaShem dwelling somewhere is a complicated one, as we know HaShem permeates the whole of creation. (ממלא כל העולם כולו) But, as we explained in another post, the divine presence of HaShem represents a revellation of HaShem's light which is otherwise normally hidden.
When we pray, we are praying that HaShem's influence on the world should be revealed within us. It should be clear to us, and we should make it clear to those around us. HaShem is King.
The question I have is, how does the berachah stand on its own when we don't add any prayers? We ask HaShem to grant our prayers, but we don't pray for anything.
I think the key is in this phrase: (ומלפנך מלכנו ריקם אל תשיבנו) "from before you O King, don't return us empty handed." It's possible to read it differently, "and within us your kingship, don't return us empty." This plays off of Mosheh Rabbeinu's request to HaShem that He fulfill His promise to us and dwell within the nation. (How does "from before you" mean "within us"? The root of the word is panim, which means within, and it is conjugated to mean within you, so how does it mean within us? Because when your Kingship is revealed within us, it becomes a place sanctified to you. It becomes your place.)
That is the heart of the berachah: HaShem should answer our deepest prayer which is don't leave us empty of your Holy Presence. (If we look long and hard enough at our tefillot this is always the backbone, the underlying foundation, that HaShem should dwell within us.)
The concept of HaShem dwelling somewhere is a complicated one, as we know HaShem permeates the whole of creation. (ממלא כל העולם כולו) But, as we explained in another post, the divine presence of HaShem represents a revellation of HaShem's light which is otherwise normally hidden.
When we pray, we are praying that HaShem's influence on the world should be revealed within us. It should be clear to us, and we should make it clear to those around us. HaShem is King.
praying at once
When one prays, he collects his letters and words as one who collects a boquet of wild-flowers. Each letter doesn't want to part with the soul and so begs and pleads not be let free of the soul. When the letters join into words, the words plead even more. Therefore one must guard all of the letters in one's soul, so that when one is on the last word of the prayer, one remains on the first word of the prayer. At the end, one is still at the beginning, holding all the words of the prayer at once.
(Likkutei Moharan I:62:b)
(Likkutei Moharan I:62:b)
11.9.07
a closing teaching
On the last page of Masechet Horayot, (14a) there's a difficulty: The Rabbis didn't know whether to take Rabah or Rav Yosef as head of their yeshivah. They broke it down like so: Is it better to have a Sinai (someone who knows the whole body of Jewish Halachah in a rigorous structured understanding) or a Oker Harim?(lit. one who uproots mountains, figuratively someone who has a very sharp mind and can see to the heart of any matter.)
Because of their great difficulty they sent word to Jerusalem to see what the Sages of Yerushalayim had to say on the matter. They said something very simple: Everyone needs the wheat merchant. (הכל צריכין למרי חטיא) What does this mean? Rav Steinsaltz (bringing a number of commentators) explains in his insights into the Talmud that this means that Even the Gold and Silver merchants need the wheat merchant in order to survive, but the wheat merchant can always live off his own stock. In simpler terms, the Rav possessed of a very sharp mind but a lesser knowledge of the Halachah will always ultimately need to rely on the Rav possessed of a complete knowledge of Halachah. His reasoning may be perfect, but his reasoning is only as good as the information he bases it on.
In the end the Rabbis weren't convinced and appointed Rabah (the uprooter of mountains) anyways, that isn't what interests me. What interests me is that the wisdom of Yerushalayim and the Torah of Yerushalayim is something totally different from that of the Exile.
What's more important? Studying and reviewing and delving into the knowledge of those that came before. That is the root of the wisdom of Yerushalayim. Generating knew knowledge and knew understanding is the Torah of Exile.
It's ironic that one would think things would be reversed, in Exile it would pay to hold on to what came from before, a pure untainted source. In Yerushalayim, close to the source (כי מציון תצא תורה) one would think that knew understandings and knew knowledge would be of primary importance.
Why is it the opposite? We, at are root, are created to pursue what is most inaccessible to us. This drive derives from our soul's constant desire to pursue HaShem, the most hidden. (a description of this can be found in Likkutei Moharan I:66 where he illustrates the idea: baiting a child to greatly desire something simply by giving it to them and then grabbing it away again.)
In Exile, where plainly all we have is what came with us, (namely our past) what we lack most, and so what we seek most is newness, new understandings new knowledge.
In Yerushalayim, where Torah flows freely and where Prophecy is rooted, new understandings, new insights, and new knowledge are all abundant. What we lack and desire in Yerushalayim is to connect to the past, to hold tight to the whole corpus of Torah and Halachah, so that we can clearly and safely navigate the torrent of newness that is life in Yerushalayim.
Because of their great difficulty they sent word to Jerusalem to see what the Sages of Yerushalayim had to say on the matter. They said something very simple: Everyone needs the wheat merchant. (הכל צריכין למרי חטיא) What does this mean? Rav Steinsaltz (bringing a number of commentators) explains in his insights into the Talmud that this means that Even the Gold and Silver merchants need the wheat merchant in order to survive, but the wheat merchant can always live off his own stock. In simpler terms, the Rav possessed of a very sharp mind but a lesser knowledge of the Halachah will always ultimately need to rely on the Rav possessed of a complete knowledge of Halachah. His reasoning may be perfect, but his reasoning is only as good as the information he bases it on.
In the end the Rabbis weren't convinced and appointed Rabah (the uprooter of mountains) anyways, that isn't what interests me. What interests me is that the wisdom of Yerushalayim and the Torah of Yerushalayim is something totally different from that of the Exile.
What's more important? Studying and reviewing and delving into the knowledge of those that came before. That is the root of the wisdom of Yerushalayim. Generating knew knowledge and knew understanding is the Torah of Exile.
It's ironic that one would think things would be reversed, in Exile it would pay to hold on to what came from before, a pure untainted source. In Yerushalayim, close to the source (כי מציון תצא תורה) one would think that knew understandings and knew knowledge would be of primary importance.
Why is it the opposite? We, at are root, are created to pursue what is most inaccessible to us. This drive derives from our soul's constant desire to pursue HaShem, the most hidden. (a description of this can be found in Likkutei Moharan I:66 where he illustrates the idea: baiting a child to greatly desire something simply by giving it to them and then grabbing it away again.)
In Exile, where plainly all we have is what came with us, (namely our past) what we lack most, and so what we seek most is newness, new understandings new knowledge.
In Yerushalayim, where Torah flows freely and where Prophecy is rooted, new understandings, new insights, and new knowledge are all abundant. What we lack and desire in Yerushalayim is to connect to the past, to hold tight to the whole corpus of Torah and Halachah, so that we can clearly and safely navigate the torrent of newness that is life in Yerushalayim.
10.9.07
oil in the beard of aharon
Tehillim 133 is one of the shorter tehillim, it's also one of the more beautiful in its simplicity. Masechet Horayot actually explains how the tehila was divinely inspired and the story it describes.
Anyways Mosheh feared that perhaps the droplets were a sign that somehow he had misused the annointing oil. Therefore the second two passukim of the mizmor were spoken aloud by a bat kol, a divine voice, informing Mosheh that just as the dew of Mt. Hermon cannot be misused so too the oil of Aharon's beard was not misused.
Still Aharon feared that maybe the droplets signified something he had done wrong, at that moment the divine voice, the bat kol, spoke the first passuk of the mizmor, informing him that just as Mosheh was free of taint, so too was his brother who dwelt with him.
[here you can find another commentary that brings down the radak who says the mizmor is about the meeting between moshiah and the kohen gadol.]
(this is actually one of those parts of tanach that is so chock-full of secrets I can't wait till I find some Hassidut that explains it, or till I get to the Arizal on it, bezrat HaShem)
When Mosheh Rabeinu annointed Aharon (his brother) the Kohen Gadol, there were two droplets of the annointing oil, shemen haMishchah, that would bead on the edges of his beard. (It actually describes a miracle that the two droplets would reabsorb to the root of his beard when he spoke so as not to fall off, and then redistribute into the two beads at the edge of his beard when he stopped talking.)א שִׁיר הַמַּעֲלוֹת, לְדָוִד:
הִנֵּה מַה-טּוֹב, וּמַה-נָּעִים-- שֶׁבֶת אַחִים גַּם-יָחַד.
ב כַּשֶּׁמֶן הַטּוֹב, עַל-הָרֹאשׁ--
יֹרֵד, עַל-הַזָּקָן זְקַן-אַהֲרֹן:
שֶׁיֹּרֵד, עַל-פִּי מִדּוֹתָיו.
ג כְּטַל-חֶרְמוֹן-- שֶׁיֹּרֵד, עַל-הַרְרֵי צִיּוֹן:
כִּי שָׁם צִוָּה יְהוָה, אֶת-הַבְּרָכָה--
חַיִּים, עַד-הָעוֹלָם.
Anyways Mosheh feared that perhaps the droplets were a sign that somehow he had misused the annointing oil. Therefore the second two passukim of the mizmor were spoken aloud by a bat kol, a divine voice, informing Mosheh that just as the dew of Mt. Hermon cannot be misused so too the oil of Aharon's beard was not misused.
Still Aharon feared that maybe the droplets signified something he had done wrong, at that moment the divine voice, the bat kol, spoke the first passuk of the mizmor, informing him that just as Mosheh was free of taint, so too was his brother who dwelt with him.
[here you can find another commentary that brings down the radak who says the mizmor is about the meeting between moshiah and the kohen gadol.]
(this is actually one of those parts of tanach that is so chock-full of secrets I can't wait till I find some Hassidut that explains it, or till I get to the Arizal on it, bezrat HaShem)
breath of prophecy
In the beginning of Orot on Yisrael, Rav Kook explains that it is the air of Eretz Yisrael that gives us the wisdom and insight to understand prophecy as well as the mystical side of Torah. Perhaps this explains both Rav Kook's style and why it is that we have a hard time connecting to midrash and aggadeta as legitimate Torah after having spent so much time in galut.
actio reactio
We have a principle about time-bound mitzwoth, that when the time is up, the mitzwah is lost, it is normally phrased:
According to this understanding, we are actually performing a mitzwah all the time we aren't supposed to be performing a mitzwah and aren't. By this logic, for example, we are mekayem the mitzwah of tefillin at night davka by not wearing tefillin, since it isn't the appropriate time. The only way to lose out on the mitzwah entirely would be to put on tefillin at night.
We find from this that Bnei Yisrael are each and everyone of them involved in many mitzwoth constantly.
Further, we also know that when one is involved in the active performance of a mitzwah, that we are free from the active performance of other mitzwoth. In hebrew this is generally rendered:
Through all this perhaps we can understand how all Bnei Yisrael is full of mitzwoth like a pomegranate, and at the same time, the Baal Shem Tov's teaching that performing one mitzwah (b'prat) connects you to all the mitzwoth. (b'klal)
Shanah Tovah l'Yisrael b'phrat u'b'chlal, maleh metikut, areivut, shlaimut, u'beriut.
עבר זמנו בטל קרבנו
I would like to read it a little differently. When the time is up, then the proper way to perform the mitzwah is not to perform the mitzwah. (In this reading batel switches from an adjective to a verb)According to this understanding, we are actually performing a mitzwah all the time we aren't supposed to be performing a mitzwah and aren't. By this logic, for example, we are mekayem the mitzwah of tefillin at night davka by not wearing tefillin, since it isn't the appropriate time. The only way to lose out on the mitzwah entirely would be to put on tefillin at night.
We find from this that Bnei Yisrael are each and everyone of them involved in many mitzwoth constantly.
Further, we also know that when one is involved in the active performance of a mitzwah, that we are free from the active performance of other mitzwoth. In hebrew this is generally rendered:
עוסק במצוה פטור ממצוה
From this we can derive that whenever one is actively performing a single mitzwah, s/he is actually performing all the 613 mitzwoth at once, since performing a mitzwah places us in position to be mekayem all the other mitzwoth davka by not performing them.Through all this perhaps we can understand how all Bnei Yisrael is full of mitzwoth like a pomegranate, and at the same time, the Baal Shem Tov's teaching that performing one mitzwah (b'prat) connects you to all the mitzwoth. (b'klal)
Shanah Tovah l'Yisrael b'phrat u'b'chlal, maleh metikut, areivut, shlaimut, u'beriut.
hills of jerusalem
While spending Shabbath in Lod, for the first time I was able to differentiate the feel of Eretz Yisrael from the feel of Yerushalayim. Since it's a feeling it isn't easy to put into words, but the most basic component is that in Eretz Yisrael you feel the 'Am' the nation much more strongly. In Yerushalayim, which is a level of kedushah above that of Eretz Yisrael already the feeling of the nation starts to become batel (nullified) to the feeling of the presence of HaShem.
6.9.07
hillulah of Rav Meir Yehudah Getz
Today is the 11th yartzheit of Rav Meir Yehudah Getz. [wikipedia entry in hebrew] He rebuilt Yeshivat HaMekubalim Bet El (as mentioned in the Ben Ish Hai, once under the leadership of the Holy Rashash) in the old city of Yerushalayim. [wikipedia entry in hebrew]
To me he was most important as the Rav of my Rav; but my parents met him one misty Shabbat night in Tsfat long before I was born.
To me he was most important as the Rav of my Rav; but my parents met him one misty Shabbat night in Tsfat long before I was born.
fate
There are only two entities in control of a person's fate, that person and HaShem.
HaShem's always rooting for us, so let's not let ourselves down.
HaShem's always rooting for us, so let's not let ourselves down.
5.9.07
no other
[This is my 500th post, maybe 400 of which have been divrei Torah. I thank HaShem, to whom I forever owe my being, with all my heart that though I have so much work left to do, I was able to achieve something small for the betterment of the world and klal Yisrael. May HaShem inscribe us all in the book of life, may He fill our hearts with love and awe, our souls with Torah overflowing. אין עוד מלבדו]
The Meor Eynayim explains that all the best things in life actually come from the highest realms, and so, praying for them takes the most effort, because there are so many gates to bring them down through in order to reap the benefits down here in this, the lowest of worlds.
Things like, children, a proper (shidduch) match, parnasa, rain, refuah (healing) they all derive from the highest purest supernal light.
I want to go into the details a little of what this means and what it can teach us, and then perhaps deviate on a tangent.
Drawing down HaShem's blessing in any form can always be referred to and described as a yichud , a union. Just as getting something from someone else requires relating to them in some way in order to elicit what you want, so too, receiving blessing from HaShem follows parallel 'rules.'
Here though, the process of drawing down divine light differs from obtaining things from other people. In our world, people are created in such a way that everything is exterior to ourselves. If you want money from your employer (or your parents) you ask them for it and they reach into their wallet and produce it. If you want a candybar, the store owner hands it to you from the shelf, etc.
It's only when we get into more intimate human interactions that it ceases to be a relationship of objects exterior to oneself. Let's say you want to know what your friend is thinking, or you want to hear a story, then the person needs to reach inside themselves and produce something for your. In the process they enter the recesses of their intellect or the depths of their heart, and then take that thought or feeling and winnow it down into words and sentences. Finally they turn those words and sentences into sounds through the use of their mouth and you get to hear whatever they choose to tell you.
When it is money or merchandise or clothing or anything else exterior, we can always take that thing by force. But when it is something that exists only within the person, we have to find a way to draw it out of them, we have to convince them to be willing to draw it out.
Because as the Rambam explains, nothing is external to HaShem, everything we desire from Him we must obtain through convincing, through drawing out.
Similarly, everything we want whether it be material or no, comes from HaShem's depths, from what we might refer to as His mind. Just as we never receive what is actually in our friends' mind, rather what they express through their mouth, so too HaShem's light only reaches us through similar filters and tzimtzumim. (translations)
Our prayers ascend to the heights of His intellect, and attempt to draw out His desire to bestow blessing upon us. Now, because He loves us greatly, he always is arroused to desire that which is best for us, and always replies to our prayers with what is appropriate to our needs.
Both on the way up to His highest intellect, and down back to this world, there are many stages, many filters, many tzimtzumim. On the way up, there are Angels appointed to translate, clothe, and crown our prayers with raiments appropriate to each of these levels, so that our prayers are always in the correct context. On the way down, God's light drips in the smallest of drops, (the most the world can possibly bear) to provide precisely what HaShem would like to bestow upon us, and at each level it is clothed and fleshed out to make it appropriate to our own corporeal context.
One of the metaphors used to describe this process is rain. When the thunder (prayers) reach the clouds (which represent the intellect) it draws out droplets of rain which fall to the earth, enter the ground, get pulled up into a tree, and eventually through nourishing the tree produce fruit.
In the exact same fashion a child, which starts as a mere desire in the father's mind, ends up a new born baby.
The Likkutei Halachot on Tefillin (end of Halachah 4) talks about this same idea as regards the writing of the tefillin. Reb Natan explains that the white klaf (parchment) is the clouds, the intellect, the pure unrefined and unrevealed light. It is only through the black letters that are scrolled with a quill onto the page, that the light is drawn out and channelled.
I never before understood this exactly so. The letters, I knew, were bound together and ordered through the universal light. (the klal) But only now do I begin to see how it is that the parchment represents this universal light, and the letters the channels that draw out and clothe this light in a manner that we can receive.
Beyond this, we know that the Jewish people are the letters of the Torah. We are the channels and the clothes through which the universal light of HaShem is garbed and filtered so that it is palatable to the rest of the physical world.
This is our nature, there is nothing we can do to hide or change this. Every thought, every feeling, every word, every act of ours determines how HaShem's light is revealed down here in this world. We can turn it into something despicable or we can turn it into something sublime, something breathlessly beautiful. The only thing we can't do is run away from this reality.
Jews are Jews and will always be. The divine light within you is shining for anyone who has the eyes to see. The beauty of HaShem's light has the power to eradicate any blemishes we may leave on ourselves or on the world. Teshuvah is the process where we refine ourselves so that this light can shine most clearly, where we recognize that HaShem's light is always creating the world, and that we would like to play a part in it, instead of being an obstacle that makes everyone else's world a little bit darker and dirtier.
[500 years is the distance between each world. May we be zocheh to the next level, the next world; and may we always rise from world to world, a praise and glory to the Holy One blessed be He.]
The Meor Eynayim explains that all the best things in life actually come from the highest realms, and so, praying for them takes the most effort, because there are so many gates to bring them down through in order to reap the benefits down here in this, the lowest of worlds.
Things like, children, a proper (shidduch) match, parnasa, rain, refuah (healing) they all derive from the highest purest supernal light.
I want to go into the details a little of what this means and what it can teach us, and then perhaps deviate on a tangent.
Drawing down HaShem's blessing in any form can always be referred to and described as a yichud , a union. Just as getting something from someone else requires relating to them in some way in order to elicit what you want, so too, receiving blessing from HaShem follows parallel 'rules.'
Here though, the process of drawing down divine light differs from obtaining things from other people. In our world, people are created in such a way that everything is exterior to ourselves. If you want money from your employer (or your parents) you ask them for it and they reach into their wallet and produce it. If you want a candybar, the store owner hands it to you from the shelf, etc.
It's only when we get into more intimate human interactions that it ceases to be a relationship of objects exterior to oneself. Let's say you want to know what your friend is thinking, or you want to hear a story, then the person needs to reach inside themselves and produce something for your. In the process they enter the recesses of their intellect or the depths of their heart, and then take that thought or feeling and winnow it down into words and sentences. Finally they turn those words and sentences into sounds through the use of their mouth and you get to hear whatever they choose to tell you.
When it is money or merchandise or clothing or anything else exterior, we can always take that thing by force. But when it is something that exists only within the person, we have to find a way to draw it out of them, we have to convince them to be willing to draw it out.
Because as the Rambam explains, nothing is external to HaShem, everything we desire from Him we must obtain through convincing, through drawing out.
Similarly, everything we want whether it be material or no, comes from HaShem's depths, from what we might refer to as His mind. Just as we never receive what is actually in our friends' mind, rather what they express through their mouth, so too HaShem's light only reaches us through similar filters and tzimtzumim. (translations)
Our prayers ascend to the heights of His intellect, and attempt to draw out His desire to bestow blessing upon us. Now, because He loves us greatly, he always is arroused to desire that which is best for us, and always replies to our prayers with what is appropriate to our needs.
Both on the way up to His highest intellect, and down back to this world, there are many stages, many filters, many tzimtzumim. On the way up, there are Angels appointed to translate, clothe, and crown our prayers with raiments appropriate to each of these levels, so that our prayers are always in the correct context. On the way down, God's light drips in the smallest of drops, (the most the world can possibly bear) to provide precisely what HaShem would like to bestow upon us, and at each level it is clothed and fleshed out to make it appropriate to our own corporeal context.
One of the metaphors used to describe this process is rain. When the thunder (prayers) reach the clouds (which represent the intellect) it draws out droplets of rain which fall to the earth, enter the ground, get pulled up into a tree, and eventually through nourishing the tree produce fruit.
In the exact same fashion a child, which starts as a mere desire in the father's mind, ends up a new born baby.
The Likkutei Halachot on Tefillin (end of Halachah 4) talks about this same idea as regards the writing of the tefillin. Reb Natan explains that the white klaf (parchment) is the clouds, the intellect, the pure unrefined and unrevealed light. It is only through the black letters that are scrolled with a quill onto the page, that the light is drawn out and channelled.
I never before understood this exactly so. The letters, I knew, were bound together and ordered through the universal light. (the klal) But only now do I begin to see how it is that the parchment represents this universal light, and the letters the channels that draw out and clothe this light in a manner that we can receive.
Beyond this, we know that the Jewish people are the letters of the Torah. We are the channels and the clothes through which the universal light of HaShem is garbed and filtered so that it is palatable to the rest of the physical world.
This is our nature, there is nothing we can do to hide or change this. Every thought, every feeling, every word, every act of ours determines how HaShem's light is revealed down here in this world. We can turn it into something despicable or we can turn it into something sublime, something breathlessly beautiful. The only thing we can't do is run away from this reality.
Jews are Jews and will always be. The divine light within you is shining for anyone who has the eyes to see. The beauty of HaShem's light has the power to eradicate any blemishes we may leave on ourselves or on the world. Teshuvah is the process where we refine ourselves so that this light can shine most clearly, where we recognize that HaShem's light is always creating the world, and that we would like to play a part in it, instead of being an obstacle that makes everyone else's world a little bit darker and dirtier.
[500 years is the distance between each world. May we be zocheh to the next level, the next world; and may we always rise from world to world, a praise and glory to the Holy One blessed be He.]
not waste, haste
Thinking about avodat HaShem, I wonder what is more important efficiency (achieving the most at the least cost) or alacrity (great haste without delay)?
Logically, efficiency should win out over alacrity because haste makes waste. Working too quickly without planning properly will result in less accomplished overall.
However, we aren't dealing with the physical world, we're dealing with avodah. Why is it different? Because it bears with it implicit emunah that HaShem knows best and guides things to their ultimate outcome. We have to put in hishtadlut, effort, but the success of our efforts depends entirely on HaShem. We don't always know what it is we really are supposed to accomplish. If we were to wait around to try and plan with greatest efficiency, we might never leave the planning stage, whereas if we start to act with proper emunah, HaShem will ensure that we accomplish whatever we are truly meant to accomplish.
So, even though it is counter-intuitive, it pays to work first on our midah of זריזות - alacrity, and only afterwards, once we are already involved in avodah, should we turn our thoughts gradually to how to improve the efficienty (יעילות) of our avodah.
Logically, efficiency should win out over alacrity because haste makes waste. Working too quickly without planning properly will result in less accomplished overall.
However, we aren't dealing with the physical world, we're dealing with avodah. Why is it different? Because it bears with it implicit emunah that HaShem knows best and guides things to their ultimate outcome. We have to put in hishtadlut, effort, but the success of our efforts depends entirely on HaShem. We don't always know what it is we really are supposed to accomplish. If we were to wait around to try and plan with greatest efficiency, we might never leave the planning stage, whereas if we start to act with proper emunah, HaShem will ensure that we accomplish whatever we are truly meant to accomplish.
So, even though it is counter-intuitive, it pays to work first on our midah of זריזות - alacrity, and only afterwards, once we are already involved in avodah, should we turn our thoughts gradually to how to improve the efficienty (יעילות) of our avodah.
4.9.07
the nerve of some people
There's a thought I had while I was in America, that went under my radar as far as how mind-bending an idea it is. Someone asked me to speak on Shabbath in my parents' congregation, and having nothing to lose, I decided to speak about how much it behooves us all to be in Israel. I was merciless in the most loving way I could be.
Anyone who worries about parnasa in Israel doesn't understand how parnasa works, I said. The shefa for the whole world is a function of whatever falls off of Israel's table. If you can make a kli (a vessel) to receive HaShem's blessing in the diaspora, so much more so in Israel.
A close friend asked me after I returned to my seat, "Well then, why do all the schnurrers (beggars) from Israel show up here all the time?"
The answer is: HaShem creates poverty in Israel only so that the Jews of the diaspora will be able to receive reward from their charity. Poverty in Israel exists only so that Jews outside of the land will still have a connection to it.
The poor of Israel are performing tremendous mesirat nefesh so that their brothers abroad aren't lost entirely.
Update: This post was actually something I'd been thinking about for a while, but it took a post over on A Simple Jew to crystalize it properly. As you can see from the comments there, this post is only half of the idea. I'm going to copy over a small part of one of the comments that really illustrates this idea in the text of sefer Devarim:
The end of the passuk (עַל-כֵּן אָנֹכִי מְצַוְּךָ, לֵאמֹר, פָּתֹחַ תִּפְתַּח אֶת-יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ, בְּאַרְצֶךָ) drives home the point: Therefore I command you, saying, open your hand to your brother, your poor b'artzecha. Literally this means "in your land." (ie. in Eretz Yisrael) But, b'artzecha can also mean for the sake of the land or in exchange for the land. So we can understand it literally to mean: "obtain the land through opening your hand to the poor."
This becomes obvious when we relate the passuk: ציון במשפת תפדה ושביה בצדקה - Zion will be redeemed through justice and her captives [will be returned] with tzedaka.
Anyone who worries about parnasa in Israel doesn't understand how parnasa works, I said. The shefa for the whole world is a function of whatever falls off of Israel's table. If you can make a kli (a vessel) to receive HaShem's blessing in the diaspora, so much more so in Israel.
A close friend asked me after I returned to my seat, "Well then, why do all the schnurrers (beggars) from Israel show up here all the time?"
The answer is: HaShem creates poverty in Israel only so that the Jews of the diaspora will be able to receive reward from their charity. Poverty in Israel exists only so that Jews outside of the land will still have a connection to it.
The poor of Israel are performing tremendous mesirat nefesh so that their brothers abroad aren't lost entirely.
Update: This post was actually something I'd been thinking about for a while, but it took a post over on A Simple Jew to crystalize it properly. As you can see from the comments there, this post is only half of the idea. I'm going to copy over a small part of one of the comments that really illustrates this idea in the text of sefer Devarim:
in Devarim (15:11) (כִּי לֹא-יֶחְדַּל אֶבְיוֹן, מִקֶּרֶב הָאָרֶץ) HaShem tells us that there will always be poor people--"mikerev ha'aretz" (מקרב הארץ) it would make more sense to say "b'kerev ha'aretz" (in the midst of the land rather than from the midst of the land) From this we can see that in fact, tzedaka is "mekarev ha'aretz", it brings the land closer. It brings Eretz Yisrael closer to each Jew. If poverty was simply a result of distribution of wealth, how can HaShem tell us that there will always be poverty? Rather, since tzedaka in Israel is the means through which Jews outside of Israel can "bring the land close to them," as long as there are Jews in chutz la'aretz there will always be poverty in the land of Israel.
The end of the passuk (עַל-כֵּן אָנֹכִי מְצַוְּךָ, לֵאמֹר, פָּתֹחַ תִּפְתַּח אֶת-יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ, בְּאַרְצֶךָ) drives home the point: Therefore I command you, saying, open your hand to your brother, your poor b'artzecha. Literally this means "in your land." (ie. in Eretz Yisrael) But, b'artzecha can also mean for the sake of the land or in exchange for the land. So we can understand it literally to mean: "obtain the land through opening your hand to the poor."
This becomes obvious when we relate the passuk: ציון במשפת תפדה ושביה בצדקה - Zion will be redeemed through justice and her captives [will be returned] with tzedaka.
the loyal servant
I always wondered why Mosheh Rabbeinu didn't just keep his hands raised in the battle with Amalek. The Noam Elimelech finally cleared it up for me: Mosheh Rabbeinu was on a level whereby, if He wasn't careful, he could have unified the whole world with God, causing it to cease to exist. Whenever he raised his hands, in other words asserted his authority, he had to do so in a metered fashion, lest the world be overwhelmed with divine mercy such that even the evil-doers would go unpunished.
The world was created to submit to the authority of Tzaddikim, and Tzaddikim generally act in one of two ways, either mitook haDin (sweetening of the harsh judgements) or awakening divine mercy that preempts any judgement at all. Because of Moshe's unique level, he only performed 'sweetening of the harsh judgements' because his 'awakening divine mercy' was beyond the threshold of what the world could bear.
The world was created to submit to the authority of Tzaddikim, and Tzaddikim generally act in one of two ways, either mitook haDin (sweetening of the harsh judgements) or awakening divine mercy that preempts any judgement at all. Because of Moshe's unique level, he only performed 'sweetening of the harsh judgements' because his 'awakening divine mercy' was beyond the threshold of what the world could bear.
short sweet and to the point
This will (hopefully) be a short post. After witnessing a lifetime of drawn out internet discussions where the point is thoroughly lost, I've come to truly appreciate the genius of the Tannaim and Amoraim of the Mishna and Talmud.
If a point could be intuited, they didn't say it. Every recorded word of theirs was novel and totally necesary. (words like succinct and brevity don't even come close)
When we discuss communication we often discuss the signal/noise ratio: How much of what we receive is useless noise, and how much actually carries information.
The Talmud and mishna as they were codified contain no noise, it's all signal!.
B'ezrat HaShem I will be able to learn from their examples and pare down the noise, sticking (mostly) to the signal.
If a point could be intuited, they didn't say it. Every recorded word of theirs was novel and totally necesary. (words like succinct and brevity don't even come close)
When we discuss communication we often discuss the signal/noise ratio: How much of what we receive is useless noise, and how much actually carries information.
The Talmud and mishna as they were codified contain no noise, it's all signal!.
B'ezrat HaShem I will be able to learn from their examples and pare down the noise, sticking (mostly) to the signal.
3.9.07
denial at its best
This year was the first year that I noticed that Elul is always incredibly difficult for me. I never can get a functional schedule down and I never make it to slichot as often as I would like. This time, being aware of the impediment, I'm still working on a schedule but I haven't let it upset me, and I'm having the best Elul ever. Thank HaShem.
As my wife quoted Rav Kook to me this evening, when we remove all of the forces that try to depress our hearts, we find a brilliant happiness.
Sometimes it's enough to figure out what it is that's making your life so difficult and then to avoid it. That's one of the secrets to happiness, that is obvious and still we often fail to achieve it.
This is the best use for our over-grown powers of denial and procrastination--put off being depressed till later.
As my wife quoted Rav Kook to me this evening, when we remove all of the forces that try to depress our hearts, we find a brilliant happiness.
Sometimes it's enough to figure out what it is that's making your life so difficult and then to avoid it. That's one of the secrets to happiness, that is obvious and still we often fail to achieve it.
This is the best use for our over-grown powers of denial and procrastination--put off being depressed till later.
2.9.07
the imminent world
I sometimes explain olam habah like this: There are so many things I want to learn and do, and I know I will never get to them all, but just the fact that I want them so much consoles me because I know in Olam HaBah, (the world to come) I will receive them. When we really understand the reality of HaShem, and truly believe in Him. Then, Olam HaBah should really be translated as "The world that is coming." (Not as most people translate it, "the world to come.") The arrival of Olam HaBah is a certainty.
Right after I finished a similar conversation this shabbat eve, I opened Likkutei Moharan I:65, in which Rebbe Nachman explains that we cannot grasp how it is that HaShem "hollowed out" a space for the creation within Himself and yet still He fills this space completely. But know, the understanding of this idea that is granted in the world to come is the basis of all reward in the world to come.
It's nice when your Torah learning discusses the goings on of your every day.
Right after I finished a similar conversation this shabbat eve, I opened Likkutei Moharan I:65, in which Rebbe Nachman explains that we cannot grasp how it is that HaShem "hollowed out" a space for the creation within Himself and yet still He fills this space completely. But know, the understanding of this idea that is granted in the world to come is the basis of all reward in the world to come.
It's nice when your Torah learning discusses the goings on of your every day.
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