My friend Oren hit upon a very powerful Torah at our seudah on Rosh Hodesh Menachem Av.
We were discussing the teaching (in multiple places) of the Alter Rebbe of Lubavitch that this world is far greater than the world to come. Oren also brought up a story about the Baal Shem Tov after his passing not wanting to return to the darkness of this world, not even to help his own drowning son.
We wondered at that, how can it be that this world is so amazingly unbelievable but then we move on to another world, which seems so amazing that we forget that our previous incarnation was even more blessed? To which we discovered the answer is not that one world or place is better than another, but rather that wherever you currently are situated is the best (and brightest) of all worlds. Being that HaShem always puts us 'here' now.
The best oppurtunity we have to connect to HaShem is always right 'here' right now. Any time wasted thinking about being somewhere else is a lost (unparalleled) oppurtunity to connect to HaShem in the unique way open and available to you at this very moment.
That's the lesson of the Baal Shem Tov, but it took us a number of different lessons and different stories to really own it.
May we all be able to connect to HaShem wherever we may be right now. דרשו את ה' בהמצאו - seek out God where you can be found.
Showing posts with label av. Show all posts
Showing posts with label av. Show all posts
18.7.07
a theory to put into practice
In the past I've spoken about how tzimtzum (what is normally translated as the constriction of HaShem's light) can actually be seen in reverse, where HaShem reveals too much light, such that we cannot possibly receive it. In such a case, all that light appears to us as darkness.
How do we sensitize ourselves to receive more of HaShem's light? By relegating ourselves to the edges and making more space for HaShem in the middle, essentially performing our own personal tzimtzum. In essence we are opening ourselves up further, to be able to receive more light from HaShem transitioning from something that was once darkness (to us because of the overwhelming magnitude of HaShem's light) into a space of light.
We can learn this lesson from our own eyes. When there is little or no lighting, our eyes open as wide as possible, to gather more light. Similarly, when we are in a dark space spiritually, our souls need to open up as wide as possible to gather more of HaShem's light.
We find something very cool. That HaShem created the world through tzimtzum, to bring his light down to us, and then we return to HaShem through our own tzimtzum, making ever-greater levels of His light available to/through us.
This not only is the picture perfect image of a marriage, where both parties move themselves to the edges so that something much greater than the sum of its parts, a new house of israel, can take form in the middle; it is also the answer to a curious puzzle I raised previously. [here in a shield from death]
I was pondering why it seems that with any revellation of HaShem's being, there corresponds a fall in spiritual level, a kind of death. It seems here after this discussion, that the death that happens is the tzimtzum of the individual that brings about the revellation of HaShem. Rather than the death following the revellation of HaShem, it is possible to understand that the death actually happens first (as a form of tzimtzum) and only through the revellation of HaShem is life restored.
Even from the passuk this can be seen: לא יראני האדם וחי - man cannot see me and live. Instead we can read it like this: לא יראני - someone who is metzumtzam [לא is also א-ל the name that corresponds to din and tzimtzum] will see me. האדם - (which is gematria 50, the final gate of understanding (בינה) which is the level of אין (ayin) nothingness) become ayin [אדם also means 'red' which is the color of דין a midah which also relates to tzimtzum-- ie. האדם can mean become red--a command to undergo tzimtzum.], וחי - and live. (ie. and I will revive/revitalize you)
In short: "Only one who is metzumtzam cane see m; Undergo tzimtzum and live."
This is a Torah that came out of the seudah we had on Rosh Hodesh Av for the sake of the oneness and unity of klal yisrael.
[Note than when speaking of nothingness it isn't necesarily related to the nothingness of other meditational paths (that have nothing to do with Judaism) nothingness in this context (in which I am speaking) is davka the most supreme level of something-ness. Since we are understanding tzimtzum in a way opposite to the concept of 'constricting' or 'minimizing.' Only through tremendous growth and 'opening in order to receive' can you get to this place of tzimtzum.]
How do we sensitize ourselves to receive more of HaShem's light? By relegating ourselves to the edges and making more space for HaShem in the middle, essentially performing our own personal tzimtzum. In essence we are opening ourselves up further, to be able to receive more light from HaShem transitioning from something that was once darkness (to us because of the overwhelming magnitude of HaShem's light) into a space of light.
We can learn this lesson from our own eyes. When there is little or no lighting, our eyes open as wide as possible, to gather more light. Similarly, when we are in a dark space spiritually, our souls need to open up as wide as possible to gather more of HaShem's light.
We find something very cool. That HaShem created the world through tzimtzum, to bring his light down to us, and then we return to HaShem through our own tzimtzum, making ever-greater levels of His light available to/through us.
This not only is the picture perfect image of a marriage, where both parties move themselves to the edges so that something much greater than the sum of its parts, a new house of israel, can take form in the middle; it is also the answer to a curious puzzle I raised previously. [here in a shield from death]
I was pondering why it seems that with any revellation of HaShem's being, there corresponds a fall in spiritual level, a kind of death. It seems here after this discussion, that the death that happens is the tzimtzum of the individual that brings about the revellation of HaShem. Rather than the death following the revellation of HaShem, it is possible to understand that the death actually happens first (as a form of tzimtzum) and only through the revellation of HaShem is life restored.
Even from the passuk this can be seen: לא יראני האדם וחי - man cannot see me and live. Instead we can read it like this: לא יראני - someone who is metzumtzam [לא is also א-ל the name that corresponds to din and tzimtzum] will see me. האדם - (which is gematria 50, the final gate of understanding (בינה) which is the level of אין (ayin) nothingness) become ayin [אדם also means 'red' which is the color of דין a midah which also relates to tzimtzum-- ie. האדם can mean become red--a command to undergo tzimtzum.], וחי - and live. (ie. and I will revive/revitalize you)
In short: "Only one who is metzumtzam cane see m; Undergo tzimtzum and live."
This is a Torah that came out of the seudah we had on Rosh Hodesh Av for the sake of the oneness and unity of klal yisrael.
[Note than when speaking of nothingness it isn't necesarily related to the nothingness of other meditational paths (that have nothing to do with Judaism) nothingness in this context (in which I am speaking) is davka the most supreme level of something-ness. Since we are understanding tzimtzum in a way opposite to the concept of 'constricting' or 'minimizing.' Only through tremendous growth and 'opening in order to receive' can you get to this place of tzimtzum.]
24.6.07
the small light and the big light
One should be careful never to let a day go by without performing at least one mitzwah, big or small. In so doing, s/he creates a good angel to defend them from any heavenly judgements.
This the Baal Shem Tov teaches from Pirkei Avot הוי זהיר במצוה קלה כבחמורה - one should be diligent in a simple mitzwah as one is with a serious mitzwah. He reads this a little differently, One should be illumined by a simple mitzwah as one is illumined with a serious mitzwah.
He goes on to say that from this we will be forever watchful throughout the day lest we miss out on mitzwah. (Which seems very different than what he first said, that we should be careful to perform at least one mitzwah, big or small, a day.)
(paraphrased from Tzava'at HaRivash)
Here's what I think one can take away from this teaching: Often mitzwoth are performed half-heartedly, which creates only half-hearted angels, and creates only a minor illumination. Everyone is presented each day with the unique oppurtunity to perform a mitzwah whole-heartedly and in so doing, 1) create a pure angel to fight on our behalf in any supernal judgements, and 2) shine with the true light of the Torah (כי נר מצוה ותורה אור - because a mitzwah is a candle and the Torah its light.)
Each day it is within our grasp to create such an angel and to light such a fire. Knowing this will inspire us to examine all of our daily interactions, perform all the mitzwoth that come to our hand, just so as not to miss out on this unique oppurtunity.
May we all shine with the light of Torah in all of our mitzwoth.
This the Baal Shem Tov teaches from Pirkei Avot הוי זהיר במצוה קלה כבחמורה - one should be diligent in a simple mitzwah as one is with a serious mitzwah. He reads this a little differently, One should be illumined by a simple mitzwah as one is illumined with a serious mitzwah.
He goes on to say that from this we will be forever watchful throughout the day lest we miss out on mitzwah. (Which seems very different than what he first said, that we should be careful to perform at least one mitzwah, big or small, a day.)
(paraphrased from Tzava'at HaRivash)
Here's what I think one can take away from this teaching: Often mitzwoth are performed half-heartedly, which creates only half-hearted angels, and creates only a minor illumination. Everyone is presented each day with the unique oppurtunity to perform a mitzwah whole-heartedly and in so doing, 1) create a pure angel to fight on our behalf in any supernal judgements, and 2) shine with the true light of the Torah (כי נר מצוה ותורה אור - because a mitzwah is a candle and the Torah its light.)
Each day it is within our grasp to create such an angel and to light such a fire. Knowing this will inspire us to examine all of our daily interactions, perform all the mitzwoth that come to our hand, just so as not to miss out on this unique oppurtunity.
May we all shine with the light of Torah in all of our mitzwoth.
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