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You Can Visit All Seven Continents. But Should You? 26:46

18 วันที่แล้ว26:46

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For many travelers, Antarctica is a bucket-list destination, a once-in-a-lifetime opportunity to touch all seven continents. In 2023, a record-breaking 100,000 tourists made the trip. But the journey begs a fundamental question: What do we risk by traveling to a place that is supposed to be uninhabited by humans? And as the climate warms, should we really be going to Antarctica in the first place? SHOW NOTES: Kara Weller: The Impossible Dilemma of a Polar Guide Marilyn Raphael: A twenty-first century structural change in Antarctica’s sea ice system Karl Watson: First Time in Antarctica Jeb Brooks : 7 Days in Antarctica (Journey to the South Pole) Metallica - Freeze 'Em All: Live in Antarctica Learn about your ad choices: dovetail.prx.org/ad-choices…

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Tanya - The Book of the Intermediates (Likutei Amarim) - taught by Rabbi Ben Tzion Krasnianski

160 ตอน

#Jewish #Religion

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Tanya - The Book of the Intermediates (Likutei Amarim) - taught by Rabbi Ben Tzion Krasnianski

160 ตอน

#Jewish #Religion

ทุกตอน

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1
Chassidic Gems: Rabbi Krasnianski Parenting a Special Needs Child: a Jewish, from the inside out Torah Perspective 26:12

3 yearsที่แล้ว26:12

26:12

The post Chassidic Gems: Rabbi Krasnianski Parenting a Special Needs Child: a Jewish, from the inside out Torah Perspective appeared first on TanyaClass.com .

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1
Essay 09 – Part 1 1:04:25

6 yearsที่แล้ว1:04:25

1:04:25

Video is also available – click to open הוכח תוכיח את עמיתך, אפילו מאה פעמים [It is written,] 1 “You shall surely reprove your comrade” — “even one hundred times,” add our Sages, 2 taking up the hint offered by the repetitive form of the Hebrew verb. ולזאת לא אוכל להתאפק ולהחריש מלזעוק עוד, בקול ענות חלושה Therefore, writes the Alter Rebbe , I cannot contain myself and cannot refrain from crying out yet again, in a voice betraying [pained] weakness. 3 במטותא מינייכו ברחמין נפישין I plead with you out of deep compassion, חוסו נא על נפשותיכם, והשמרו והזהרו מאד מאד על התורה ועל העבודה שבלב, זו תפלה בכוונה have pity on your souls. Take care, be extremely vigilant, concerning the study of Torah and the service of the heart, which is prayer 4 with proper intent. להתחיל כולם יחד כאחד, מלה במלה, ולא זה בכה וזה בכה, וזה דומם וזה משיח שיחה בטלה, ה׳ ישמרנו All should begin [the prayers] in unison, as one, word by word, not one person here and another elsewhere, one mute and the other idly chatting, may G‑d protect us. ועיקר הסיבה וגרמא בנזקין, הוא מהיורדים לפני התיבה The main cause and instigator of [this] damage comes from those leading the services. שהוא הפקר לכל הרוצה לפשוט רגליו החוטף אפרתי That office is abandoned to whoever wishes to stride forth and snatch the honor, 5 או מחמת שאין גם אחד רוצה כו׳ or because not even one desires it…, so that ultimately the prayers are led by someone inappropriate to the task. ואי לזאת, זאת העצה היעוצה ותקנה קבועה, חוק ולא יעבור עוד, חס ושלום For this reason, this is the counsel offered, and a regulation established as law not to be violated further, G‑d forbid. דהיינו, לבחור אנשים קבועים הראוים לזה, על פי הגורל או בריצוי רוב המנין That is, choose fixed individuals fit for this office of leading the prayers, by lot or by consent of the majority of the worshipers. And who, indeed, is fit for this office? דהיינו שמתפללים מלה במלה, בדרך המיצוע, בקול רם These shall be men who pray word by word, at a moderate pace, aloud, ולא מאריכים יותר מדאי, ולא מקצרים וחוטפים, חס ושלום neither overly prolonging the prayers, nor racing intemperately, G‑d forbid. ועליהם מוטל החובה לירד לפני התיבה, כל אחד ואחד ביומו אשר יגיע לו Theirs is the duty to lead the prayers, each on his day as determined. ולאסוף אליו מסביב סמוך כל המתפללים בקול קצת על כל פנים, ולא בלחש ולא חוטפים, חס ושלום He shall assemble close around him all those who pray audibly, at least, neither whispering nor rushing, G‑d forbid. וכמבואר בתקנות ישנות בכמה עיירות This is amplified in age-old communal regulations in many towns. ועתה באתי לחדשן ולחזקן ולאמצן, בל ימוטו עוד לעולם, חס ושלום I come now, writes the Alter Rebbe , to renew them, to strengthen and invigorate them, never again to be weakened, G‑d forbid. (גוולד גוולד) ( 6The following two words appear in Yiddish 7 in the Alter Rebbe’s original manuscript: Gevald ! Gevald! — an outcry of agonized consternation.) עד מתי יהיה זה לנו למוקש How long will this be an obstacle for us? 8 How long will we burdened by praying without proper intent? ולא די לנו בכל התוכחות והצרות שעברו עלינו, ה׳ ישמרנו, וינחמנו בכפלים לתושיה, ויטהר לבנו לעבדו באמת Have we not sufficient reproofs and troubles that have overtaken us? — May G‑d protect and console us with redoubled support, 9 and purify our hearts to serve Him in truth. חזקו ואמצו לבבכם, כל המייחלים לה׳ Strengthen and fortify your hearts, all who hope in G‑d. 10 * * * גם לגמור כל הש״ס בכל שנה ושנה Also: Complete the study of the entire Talmud year after year, ובכל עיר ועיר, לחלק המסכתות על פי הגורל או ברצון and in every community apportion the tractates by lot or by consent, each individual choosing the tractate that he desires to study. ועיר שיש בה מנינים הרבה, יגמרו בכל מנין ומנין, ואם איזה מנין קטן מהכיל, יצרפו אליהם אנשים מאיזה מנין גדול In a city with numerous synagogues, each congregation should complete [the Talmud ]. And if a congregation is too small to implement this program, they should join forces with men of a larger one. בבל ישונה, חק ולא יעבור This statute — that the entire Talmud be studied every year — shall not be varied or violated. וכל אחד ואחד מהלומדים הנ״ל יגמור לעצמו בכל שבוע התמניא אפי שבתהלים קי״ט In addition, each of the participants shall individually read the whole of the eightfold Psalm 119 every week. 11 The Previous Rebbe comments on the connection between completing the study of the Talmud and the recitation of Psalms as follows: 12 “From here we see that the study of Gemara is complete only when it is accompanied by the recitation of Tehillim ; and in order to recite Tehillim properly, one needs to study Gemara .” The post Essay 09 – Part 1 appeared first on TanyaClass.com .…

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Essay 09 – Part 2 1:10:21

6 yearsที่แล้ว1:10:21

1:10:21

Video is also available – click to open ולהיות מחמת חלישות הדור, אין כח בכל אחד ואחד להתענות כראוי לו Moreover, since, due to the frailty of our times, not everyone is capable of fasting as he ought, In Iggeret HaTeshuvah 13 the Alter Rebbe cites the classical works of Mussar as to the number of fasts prescribed for each major sin, so that a penitent will be able to render himself as acceptable to G‑d after his repentance as he was before sinning. לזאת עצה היעוצה, כמאמר רז״ל: כל השומר שבת כהלכתו, מוחלין לו על כל עוונותיו the counsel offered follows the declaration of our Sages, of blessed memory, 14 “Whoever observes Shabbat according to its law, is forgiven all his sins.” כהלכתו דייקא The term “according to its law” is used advisedly, for the Shabbat cannot be properly observed without a knowledge of its laws. לכן מוטל על כל אחד ואחד, להיות בקי בהלכתא רבתי לשבתא It is therefore incumbent upon every individual to master the “great law” of Shabbat. The term “great law” echoes the expression in the Gemara 15 regarding checking one’s clothes before sundown on Friday in order not to transgress a prohibition later. The laws of Shabbat thus not only inform us of what is prohibited, but also of how to avoid transgression. וגם יזהר מאד שלא לשוח שום שיחה בטילה, חס ושלום Also, be most careful [on Shabbat ] not to indulge in idle chatter, G‑d forbid. בהיות מודעת זאת ליודעי חכמה נסתרת, כי בכל המצות יש פנימיות וחיצוניות For, as is known to the initiates in the mystical wisdom [of Kabbalah ], all the mitzvot comprise an internal and an external aspect — the spirituality of the mitzvah , and the physical act which it requires. וחיצוניות מהשבת היא שביתה מעשיה גשמיית, כמו ששבת ה׳ מעשות שמים וארץ גשמיים The externality of the [ mitzvah of] Shabbat is the cessation of physical activity, just as G‑d ceased making the physical heaven and earth. ופנימיות השבת היא הכוונה בתפלת השבת ובתלמוד תורה, לדבקה בה׳ אחד The internal dimension of Shabbat is one’s intention in the Shabbat prayers and during one’s Torah study, to cleave to the One G‑d, כמו שכתוב: שבת לה׳ אלקיך as it is written, 16 “It is Shabbat to the L‑rd your G‑d.” Underlying the cessation of labor on Shabbat is the concept of elevation. When a person rests from his labor at any time, the energy that had been vested in it rises and returns to its source within the soul. So, too, the cessation of labor and resting on Shabbat means that the soul, which during the week had been immersed in mundane activities, is uplifted “to the L‑rd your G‑d.” וזו היא בחינת זכור This [internal level of the mitzvah of Shabbat ] is the element of “remembering”. The Shabbat comprises two elements, “remembering” ( zachor ) and “observing” (shamor), reflecting the two commandments, 17 “Remember the Shabbat day, to sanctify it,” and 18 “Observe the Shabbat day, to sanctify it.” Elevating the soul on Shabbat through proper intent (kavanah) during prayer and Torah study, is an act of “remembering”. ובחינת שמור בפנימיות, היא השביתה מדיבורים גשמיים, כמו ששבת ה׳ מיו״ד מאמרות שנבראו בהם שמים וארץ גשמיים The inner dimension of the element of “observing” is refraining from speech about material affairs, just as G‑d ceased from the Ten Utterances through which the physical heaven and earth were created. The external aspect of “observing” is refraining from active labor; the internal aspect of “observing” is refraining and resting from speech about material affairs. כי זה לעומת זה כו׳ For 19 “one opposite the other…” — speaking about material affairs on Shabbat is the inverse of the rest and elevation that a Jew secures on Shabbat , through prayer and Torah study. Footnotes 1. Vayikra 19:17. 2. Bava Metzia 31a. 3. Cf. Shmot 32:18. 4. Taanit 2a; Sifrei , commenting on Devarim 11:13. 5. Note of the Rebbe (in Likkutei Biurim, foot of p. 487): “‘To stride forth’ — cf. the expression in the Responsa of the Rashba 1:450 (quoted in Bet Yosef, Orach Chayim 53); ‘to snatch’ — cf. Chullin 133a [regarding the priestly dues], and Yalkut Shimoni (quoted in Rashi ) on Balak , sec. 769: ‘snatches Keriat Shema. ’” “ Efrati — possibly the intent is to both explanations that the Radak offers on this word ( I Samuel 1:1) : ‘person of distinguished lineage,’ and ‘one who shares in something sanctified.’” 6. Parentheses are in the original text. 7. See Likkutei Sichot, Vol. XXIII, p. 415. 8. Shmot 6:7. 9. Cf. Iyov 11:6 . 10. Note of the Rebbe: “Cf. Tehillim 31:25.” 11. Note of the Rebbe: “I have not observed that people make a point of doing this.” Elsewhere the Rebbe adds: “It will be noted that in many places it is customary to recite this Psalm on Shabbat after Minchah (and this too was the custom of my revered father, of blessed memory).” 12. Sefer HaSichot 5704, p. 48. 13. Ch. 3. 14. Shabbat 118b. 15. Ibid. 12a. 16. Shmot 20:10. 17. Ibid., verse 8. 18. Devarim 5:12. 19. Cf. Kohelet 7:14. The post Essay 09 – Part 2 appeared first on TanyaClass.com .…

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Rabbi Krasnianski Siyuym HaTanya 15:57

6 yearsที่แล้ว15:57

15:57

Video is also available – click to open 19 Kislev Farbrengen – Rabbi Ben Tzion Krasnianski Siyuym HaTanya The post Rabbi Krasnianski Siyuym HaTanya appeared first on TanyaClass.com .

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Essay 08 – Part 1 51:11

6 yearsที่แล้ว51:11

51:11

Video is also available – click to open Word had evidently reached the Alter Rebbe that the chassidim of a certain synagogue did not permit a worshiper who would pray at length to lead the services, because some individual there was pressed for time. In this letter of admonition, the Alter Rebbe writes that it is better for this person to even forgo participation in the congregational responses of Barchu and Kedushah (if it is absolutely impossible for him to remain longer), than to keep his fellow-congregants from praying at length. For deliberate prayer involves life itself, and, indeed, prolongs one’s life; by cutting short the prayers of others, this busy individual tampers with their very lives. The Alter Rebbe also explains that meditation during prayer with the goal of revealing the love of G‑d that is concealed within the heart of every Jew, constitutes an obligation explicit in the Torah — “And you shall love the L‑rd your G‑d….” הנה לא טובה השמועה שמעתי, ותרגז בטני I have heard with foreboding and am deeply grieved, writes the Alter Rebbe, אשר עם ה׳ מעבירים מלפני התיבה האיש החפץ בחיים ואריכות ימים של כל אנשי שלומנו, שבמקדש מעט הזה של אנשי שלומנו that G‑d’s people are preventing 1 one who yearns for the life and longevity of all our brethren, from leading the services in this small sanctuary 2 — the synagogue — of our [chassidic] brotherhood. The person who leads the service at a measured pace and thus enables his fellow-congregants to pray at length, provides them all with life and longevity. כמאמר רז״ל: שלשה דברים מאריכים ימיו של אדם, ואחד מהם: המאריך בתפלתו As our Sages of blessed memory teach, 3 “Three things prolong the days of man,” and one of these is prolonged worship. ואף גם מי שהשעה דחוקה לו ביותר, ואי אפשר לו בשום אופן להמתין עד אחר עניית קדושה של חזרת השליחצבור הזה Even one extremely pressed for time, who finds it utterly impossible to wait until the congregational response called Kedushah in the repetition of the Shemoneh Esreh by this person who leads the prayers [slowly], הלא טוב טוב לו שלא לשמוע קדושה וברכו, מלירד לחייהם של החפצים בחיים far better is it for him to forgo hearing Kedushah and Barchu than to tamper with the lives of those who desire life, and hence desire to pray at length. ואונס, רחמנא פטריה The Torah does, after all, exonerate the compelled. 4 Moreover: והשליחצבור מוציאו ידי חובתו, אף שלא שמע, כאילו שמע, שהוא כעונה ממש The Reader discharges his obligation for him 5 of hearing Kedushah and Barchu even though he did not hear them recited, 6 just as though he had heard, and this — hearing from the Reader, even without reciting — is counted precisely like responding. 7 Unlike other instances of duress where the Torah indeed exonerates the individual concerned but does not consider him to have performed the omitted act, in this instance he is considered to have done so, for the Reader discharges his obligation for him. וכדאיתא בגמרא גבי עם שבשדות, דאניסי, ויוצאים ידי חובת תפלת שמונה עשרה עצמה בחזרת הש״ץ, כאלו שמעו ממש The Gemara 8 notes this in reference to “the people in the fields” who are considered to be under duress, and fulfill their obligation of reciting the Shemoneh Esreh prayer itself, and not only of participating in the responses of Barchu and Kedushah , with the Reader’s repetition, as if they had actually heard it from him. וגם קדושה וברכו בכלל Kedushah and Barchu are also included among those obligations which are fulfilled through the Reader’s prayer. This being the case, a person under duress should obviously not inconvenience others who seek to prolong their prayers. והנה זאת חקרנוה, כן הוא This we have searched out and verified, 9 אף גם בדורות הראשונים של חכמי המשנה והגמרא even regarding the early generations of the Sages of the Mishnah and Gemara , שהיתה תורתם קבע ועיקר עבודתם, ולא תפלתם whose Torah study, not prayer, was constant and their primary service. Even with them, prolonged prayer was related to life and longevity. ומכל שכן עתה הפעם בעקבות משיחא, שאין תורתינו קבע מצוק העתים It is even more emphatically true at this time, in the period just preceding the advent of Mashiach , when our Torah study is not constant because of the difficulty of our times. ועיקר העבודה בעקבות משיחא היא התפלה, כמו שכתב הרב חיים ויטל, זכרונו לברכה, בעץ חיים ופרי עץ חיים The primary service in the period just preceding the coming of Mashiach is prayer, as Rabbi Chayim Vital (of blessed memory) writes in Etz Chayim and Pri Etz Chayim. 10 מכל שכן וקל וחומר, שראוי ונכון ליתן נפשינו ממש עליה Surely then, it is fitting and proper to devote ourselves utterly to it. והיא חובה של תורה ממש למביני מדע תועלת ההתבוננות ועומק הדעת קצת, כל חד לפום שיעורא דיליה This — prolonged prayer buttressed by the disciplined contemplation of G‑d’s greatness — is an actual Torah-mandated imperative to those who understand the efficacy of at least a little profoundly-considered meditation, each according to his measure, In some individuals, as discussed in ch. 41 of Tanya , a feeling of love or awe of G‑d will be aroused by a brief effort of meditation, and in others, only by a deeper and longer stretch of meditation. בסדור שבחו של מקום, ברוך הוא, בפסוקי דזמרה ושתי ברכות שלפני קריאת שמע, יוצר ואהבה in the ordered enumeration of the praises of G‑d, blessed be He, 11 in Pesukei DeZimrah and in the two blessings preceding Shema , viz., Yotzer (Yotzer Or) and Ahavah (Ahavat Olam ), לעורר בהן האהבה המסותרת בלב כל ישראל, לבא לבחינת גילוי בהתגלות הלב, בשעת קריאת שמע עצמה in order to arouse through [these blessings] the love latent in the heart of every Jew, so that it attain a state of revelation in the openness of the heart during Keriat Shema itself, which follows these two blessings. שזאת היא מצות האהבה, שבפסוק ואהבת גו׳ בכל לבבך גו׳, הנמנית ראשונה בתרי״ג מצות This is the meaning of the commandment of love that appears in the verse, 12 “And you shall love [the L‑rd your G‑d] with all your heart…,” that is reckoned first 13 among the 613 mitzvot . כמו שכתב הרמב״ם ז״ל, שהיא מיסודי התורה ושרשה, ומקור לכל רמ״ח מצות עשה Thus the Rambam , of blessed memory, writes 14 that this is a fundament of the Torah and its root, and the source of all 248 positive commands. Concerning these commandments the Alter Rebbe states in ch. 4 of Tanya , “For he who fulfills them in truth, is he who loves G‑d’s Name.” This commandment — “And you shall love” — is the obligation imposed by the Torah to meditate during prayer in order to arouse and reveal one’s latent love. As to the emotion of love itself, a commandment is obviously impossible and irrelevant: if one has it, he has it, and if not, no command is going to produce it. Thus, in reply to the question, How is it possible to mandate love?, the Maggid of Mezritch points out 15 that the subject of the command is not the love but the meditation that will assuredly lead one to experiencing it. When one considers (“Hear, O Israel ” 16) how “the L‑rd is our G‑d, the L‑rd is one,” one will surely come to love Him. The key verb (Ve’ahavta) is thus not not be understood as a command (“You shall love”), but as an assurance (“You will love”). The post Essay 08 – Part 1 appeared first on TanyaClass.com .…

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Essay 08 – Part 2 1:10:06

6 yearsที่แล้ว1:10:06

1:10:06

Video is also available – click to open כי על אהבה המסותרת בלב כל ישראל בתולדתם וטבעם, לא שייך ציווי כלל For regarding the love latent in the heart of all Israel by birth and nature, there can be no command at all, for it already exists. Rather, the command is that this latent love be revealed; moreover, that it be felt not only by the G‑dly soul, but by the animating soul as well, which previously did not harbor it at all. ודעת לנבון נקל This is apparent to the understanding, כי כשהאהבה היא מסותרת, היא עודינה בנפש האלקית לבדה that while the love is concealed it is still lodged within the divine soul alone. וכשבאה לבחינת גילוי לנפש החיונית, אזי היא בהתגלות הלב בחלל שמאלי, מקום משכן נפש החיונית Only when it attains to a state of revelation in the animating soul is it revealed in the heart in the left chamber, the abode of the animating soul. 17 Since this soul animates the entire body, the person as a whole will be permeated with this love. וזהו ענין בירור ניצוצות, המוזכר שם בעץ חיים ובפרי עץ חיים, גבי תפלה This is the meaning of the “elevation of the sparks” mentioned there in Etz Chayim and Pri Etz Chayim 18 in reference to prayer: through prayer one elevates the sparks of holiness that fell from Tohu . שלכן היא עיקר העבודה בעקבות משיחא, לברר ניצוצות כו׳ And for this reason prayer is the primary service in the period just preceding the coming of Mashiach — in order to seek out and elevate the sparks, and so on. שהוא בחינת אתהפכא או אתכפיא של נפש החיונית לנפש האלקית, כנודע This may take place either through the transformation 19 or the subjugation of the animal soul to the divine soul, as is known. כי הדם הוא הנפש כו׳, והדם מתחדש בכל יום מאוכלין ומשקין “For the blood is the soul…” 20 and hence the life-force of man, and the blood is renewed daily through food and drink, By directing his eating and drinking to the holy goals of the divine soul, one refines and elevates the sparks found within the food and drink. וגם מתפעל ונתקן ממלבושים ודירה כו׳ and [the man] is affected and improved by his garments and his shelter, and so on. The refinement of the sparks latent in all these physical things is effected by revealing one’s innate love of G‑d during prayer. In our days prolonged prayer and meditation are thus a necessity. מה שאין כן בדורות הראשונים, שהיו נשמות האלקית גדולי הערך It was different, however, in earlier generations, when the divine souls were of a higher order, היה הבירור נעשה כרגע בקריאת שמע לבד וברכות שלפניה, ופסוקי דזמרה בקצרה וכו׳ and the refinement and elevation of the sparks were instantaneous by means of Keriat Shema alone 21 and the blessings preceding it, and the abridged Pesukei DeZimrah, and so on. 22 These prayers alone then sufficed to reveal the Jew’s love of G‑d, and brought about the resulting beirurim of the sparks. ודי למבין This will suffice for the discerning. Footnotes 1. Cf. I Shmuel 2:24. 2. Cf. Megillah 29a, commenting on Yechezkel 11:16. 3. Berachot 32b. 4. Nedarim 27a, commenting on Devarim 22:25-27. 5. The Alter Rebbe’s Shulchan Aruch, Orach Chayim 124:1. 6. Ibid . 591:2. 7. Ibid . 124:2. 8. Rosh HaShanah 35a. 9. See also Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), sec. 15. 10. Pri Etz Chayim, Shaar HaTefillah, ch. 7. 11. Tur Orach Chayim, sec. 52. 12. Devarim 6:5. 13. Note of the Rebbe: “This requires some further examination. (In Sefer HaMitzvot of the Rambam this appears as the third positive command. In the Zohar I, 11b, the order is (1) awe, (2) love, (3) knowledge of G‑d, and so forth.)“ Note the idiom of our Sages, of blessed memory (in Avodah Zarah 73a), ראשון ראשון בטל [where each successive portion of wine poured into the vat is nevertheless called ‘the first’]. “Note also that in Chinuch Katan [see Vol. III in the present series, p. 817, and notes there], love is the root of all positive commandments (including the positive commandment of awe (which in turn is the root of all prohibitory commandments) and hence) the source of all the commandments.” 14. Beginning of ch. 2 of Hilchot Yesodei HaTorah. 15. See also the Addenda to Or Torah by the Maggid of Mezritch (Kehot edition), sec. 12. 16. Devarim 6:4. 17. Tanya , ch. 9. 18. Pri Etz Chayim, Shaar HaTefillah, ch. 7. 19. Ibid . ch. 10. 20. Devarim 12:23. 21. Berachot 13b, citing the case of Rabbi Yehudah HaNasi. 22. The Alter Rebbe’s Shulchan Aruch, Orach Chayim 52:1. The post Essay 08 – Part 2 appeared first on TanyaClass.com .…

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Essay 07 – Part 2 1:05:29

6 yearsที่แล้ว1:05:29

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Video is also available – click to open ואותיות איתן משמשות לעתיד The letters that spell the [Hebrew] word eitan [each] indicate the future tense. At a deeper level, this term thus hints at future revelation: in the Time to Come there will be a revelation of the spiritual degree called eitan . פירוש: אנא עתיד לאתגליא This means, 8 “I am destined to reveal myself”; that which is presently in a state of concealment is destined to become manifest in the Time to Come; כמו שכתוב: הנה ישכיל עבדי וגו׳ as it is written, 9 “Behold, My servant will prosper…” — i.e., in the future. והיינו, שיתגלה אז אור אין סוף ברוך הוא ויחודו יתברך תוך פנימיות נקודת הלב This means that at that time — with the arrival of Mashiach , about whom the verse states “My servant will prosper” — the [infinite] Ein Sof -light and the Divine Unity will be revealed within the innermost point of one’s heart, על ידי המשכת נחל איתן, הוא הארת חכמה עילאה שיאיר בפנימיות הלב by the calling forth of the “mighty river,” which is a radiance of the Supernal Wisdom that will illuminate the inwardness of the heart, ליבטל ביחודו יתברך בתכלית, מעומקא דלבא so that one will be nullified utterly in the Divine Unity, from the depths of one’s heart, אחרי הסרת הערלה מתאוות הגשמיות וכו׳ after it has been cleared of the [obscuring] orlah of physical lusts, and so on. When the metaphorical orlah (lit., “foreskin”) will then be removed (as in the verse, 10 “And you shall excise the orlah of your heart,” and likewise, 11 “The L‑rd your G‑d will circumcise your heart”), nothing will hide the innermost core of the heart. It will then be possible for the heart to experience the utter self-nullification of the Neshamah to G‑d, that derives from the revelation of Chochmah in the soul. This essential soul-level reflects all three above-mentioned connotations of eitan — the resolute “vigor” of the soul’s essence, its unswerving “toughness”, and the hoary “antiquity” of this bequest to the Jewish people from the Patriarchs of old. והנה עתה, בגלות החל הזה At present as well, during the exile of this folk, 12 יש גם כן עצה יעוצה, להאיר קצת אור ה׳ מבחינת איתן לתוך נקודת פנימיות הלב, כעין לעתיד counsel is offered [herewith] as to how to bring a glimmer of the illumination of the light of G‑d from the state of eitan into the innermost point of the heart, as in the Time to Come. והיינו, על ידי שמעורר על ניצוץ אלקות שבנפשו, בחינת רחמים רבים העליונים This is [attained] by arousing the abounding Divine mercies for the G‑dly spark within one’s soul. כי באמת, כל זמן שאין האדם זוכה שיתגלה אור ה׳ מבחינת איתן בנקודת פנימיות לבבו For in truth, so long as a man does not merit the revelation of the light of G‑d from the state of eitan in the innermost core of his heart, ליבטל ביחודו יתברך מעומקא דלבא, עד כלות הנפש ממש so that he becomes nullified in the Divine unity, until the very expiry of the soul, אזי באמת יש רחמנות גדולה על הניצוץ שבנפשו then the spark within his soul is indeed to be pitied. כי הניצוץ נמשך מבחינת חכמה עילאה ממש For that spark is drawn from the state of the Supernal Wisdom itself, וכשאינו יכול להאיר מבחינתו לתוך פנימיות הלב and when it cannot illuminate from its own state — from the state of Chochmah that is utterly nullified to G‑d — into the innermost core of the heart, ששם מקום גילוי הארה זו which is the proper place for the revelation of this illumination, הרי זה בבחינת גלות ממש then it is really and truly in exile. For what is exile if not the shackling of one’s gifts? ועל ידי רחמים רבים העליונים, יוצא מהגלות והשביה Through the plentiful Supernal mercies, however, that are drawn down upon the soul, it goes out of exile and imprisonment, ומאיר לתוך נקודת פנימיות הלב בחינת אהבה רבה זו and illuminates the innermost core of the heart with this great love, כנודע ממה שכתוב: ליעקב אשר פדה את אברהם as is known from the verse, 13 “For… Jacob who redeemed Abraham ,” וכמו שכתוב בלקוטי אמרים, פרק מ״ה as expounded in Likkutei Amarim, ch. 45. The Midrash 14 teaches that Abraham was saved in the future merit of Jacob, who was destined to descend from him. In spiritual terms: 15 When Abraham’s characteristic attribute, kindness and love, remains latent within a Jew, it is revealed and redeemed by Jacob’s characteristic attribute — mercy. The post Essay 07 – Part 2 appeared first on TanyaClass.com .…

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Essay 07 – Part 3 44:57

6 yearsที่แล้ว44:57

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Video is also available – click to open Since we are speaking here of Supernal Mercy, there must first be a sufficiently vigorous “arousal from below” that will cause it to descend to this lowly world. The required arousal initiated from below must therefore spring from the palpable realities of this lowly world. In plain words, as the Alter Rebbe will now conclude, this is the practice of tzedakah . ומודעת זאת כי אתערותא דלעילא, באתערותא דלתתא דוקא תליא מלתא It is known 16 that an arousal from above is specifically dependent on an arousal from below, דהיינו, על ידי התעוררות רחמים רבים בלב רחמנים וגומלי חסדים meaning [that the abundant mercies from above are secured] by an arousal of great mercies in the hearts of “the compassionate…and the kindly,” as Jews are characterized in the Gemara , 17 להשפיע השפעה גשמיית, זהב וכסף וכו׳ so that they bestow physical gifts of gold and silver, and the like. ולכן פעולת הצדקה היא פעולת נחל איתן ממש Thus the effect of tzedakah is actually the effect of the “mighty river” (nachal eitan) . For the “arousal from below” expressed by the practice of tzedakah draws forth the loving self-nullification of the vigorous essence (the “ eitan ”) of the soul, so that it becomes revealed — through the “river” of Binah — within the innermost core of man’s heart. The Alter Rebbe now goes on to write that one’s tzedakah should be given unstintingly, without regard for limitations. Just as a person in jeopardy spends without limit in order to save his life, so, too, should one hold one’s own G‑dly soul in high regard, and give tzedakah boundlessly. והנה מודעת זאת מה שכתוב: עור בעד עור, וכל אשר לאיש יתן בעד נפשו האלקית All know the verse, 18 “Skin for skin,” 19 i.e., a person will protect one limb at the expense of another, “but all that a man possesses he will give for his soul” — he will give away everything in order to save his life. The Alter Rebbe adds a word to the quoted verse, so that it ends, “…for his G‑dly soul.” One should be willing to forego everything for the sake of his G‑dly soul, להאירה באור החיים, אין סוף ברוך הוא in order to illumine it with the light of life — the Infinite One, blessed be He. 20 Footnotes 1. Parentheses are in the original text. 2. Verse 24. 3. Sefer HaMaamarim 5703, p. 71ff. 4. Sotah 9:5. 5. See I Kings 8:2 and Targum there. 6. Cf. Zohar I, 20a. 7. Zohar III, 4a. 8. See Likkutei Torah, Parshat Re’eh 18d. 9. Yeshayahu 52:13. 10. Devarim 10:16. 11. Ibid . 30:6. 12. Ovadiah 1:20. The phrase may alternatively be translated as “this valley.” 13. Yeshayahu 29:22. Note of the Rebbe: “The verse states beit Yaakov (‘the house of Jacob ’) . However, Sanhedrin (19b) and Bereishit Rabbah (63:2) explain plainly that it is ‘ Jacob who redeemed Abraham.’ The phrase is likewise cited in many other sources. Indeed, this too is the meaning in the continuation of this very verse (quoted in Sanhedrin, loc. cit. , and elsewhere): ‘Now will Jacob not be ashamed….’” 14. See Bereishit Rabbah, loc. cit. 15. Note of the Rebbe: “Cf. Tanya , ch. 45.” 16. Zohar I, 88a, et al. 17. Yevamot 79a. 18. Iyov 2:4. 19. Note of the Rebbe: “At the end of Epistle XVI in Iggeret HaKodesh , this verse is quoted [in its entirety] as well. This is not the case at the end of Epistle X [which quotes only the conclusion of the verse, ‘but all that a man possesses he will give for his soul’], and so too in many other places. Evidently, since the opening phrase (‘skin for skin’) signifies a limited degree of tzedakah (as in the plain meaning of the verse), this phrase is quoted only when the Alter Rebbe speaks (also) of this degree of tzedakah .” 20. The conclusion of this letter appears in Igrot Kodesh (Letters) of the Alter Rebbe (Kehot, N.Y., 5740), p. 95. The post Essay 07 – Part 3 appeared first on TanyaClass.com .…

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Essay 06 – Part 1 53:51

6 yearsที่แล้ว53:51

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Video is also available – click to open The last two Essays explained how the observance of the commandments seeks out the exiled sparks hidden in this world and thereby suffuses it with G‑dliness. They also pointed out that the same is true of the study of their laws. The present Essay goes one step further, and explains that the laws of the Torah transcend the world beyond any possible comparison. When David triumphantly brought back the Ark from its captivity in the hands of the Philistines, 1 it was placed on a wagon. David had momentarily forgotten the stipulation of the Torah, 2 “On the shoulder shall they carry it.” Commenting on this episode, our Sages 3 teach that David’s forgetfulness came as a punishment for his having referred to the laws of the Torah as “songs”: 4 “Your statutes were songs for me in my place of terror.” Why should this expression be regarded as an offense? And in what way is it related to its punishment? These are among the questions discussed in the Essay before us, and at greater length in Likkutei Torah and Or HaTorah, and in Derech Mitzvotecha, Mitzvat Masa HaAron BaKatef . דוד, זמירות קרית להו כו׳ “David! You call them songs?!” 5 Because he had referred to the laws of the Torah as “songs”, David was punished by being made to 6 “stumble in a matter that even schoolchildren know” — that the Ark is to be carried on the shoulders. הנה בזהר: שבחא דאורייתא ורננה כו׳ In the Zohar 7 we find the expression, “the praise of Torah and its song” — the Torah is a hymn and a song to G‑d . ולהבין מהו השבח להקב״ה, כשזה אסור או מותר Let us understand, what is the praise of G‑d when a particular object is forbidden or permitted. 8 הנה הוא על דרך: מה גדלו מעשיך ה׳, מאד עמקו מחשבותיך A similar concept is implicit [in the verse], 9 “How great are Your works, O G‑d, Your thoughts are very deep.” Why does the verse make the deed precede the thought? The Alter Rebbe will soon explain that from an appreciation of G‑d’s great works one begins to understand the depth of His thoughts. כי הנה נודע שכל העולמות, עליונים ותחתונים, תלוים בדקדוק מצוה אחת As is known, all the worlds, the exalted and the lowly, are dependent on the meticulous performance of a single mitzvah . דרך משל: אם הקרבן כשר, נעשה יחוד עליון, ועולים כל העולמות לקבל חיותם ושפעם For example, if an altar offering is valid then a Supernal Union in the Sefirot is effected, and all the worlds are elevated to receive their life-force and spiritual sustenance. 10 ואם שינה, שקיבל הדם בשמאלו, דרך משל, או שלא בכלי שרת כשר, או שהיתה חציצה However, if [the celebrant] altered the precise requirements of the law — if, for example, he received the blood of the offering with his left hand, or in an invalid vessel, or 11 if there was a separation 12 — אזי נתבטלה עליות העולמות, וחיותם ושפעם מחיי החיים, אין סוף ברוך הוא then all the elevations of the worlds that would have been accomplished are nullified, as is the life-force and sustenance that they would have received from the Source of Life, the Ein Sof , blessed be He. וכן בתפילין כשרות, מתגלים מוחין עליונים דזו״נ, שהם מקור החיים לכל העולמות So, too, through the use of valid tefillin there is revealed the Supernal Intellect of Zu”n, Za and Malchut of Atzilut , the source of life for all the worlds. ובדקדוק אחד נפסלין, ומסתלקין המוחין Yet through [the omission of] one required detail they are invalidated, and the Intellect departs. וכהאי גוונא בדקדוקי מצות לא תעשה The same applies to the detailed requirements of the prohibitory commandments — a single detail affects all the worlds. והלכך המתבונן מה גדלו מעשי ה׳ שבריבוי העולמות וכל צבאם Let one therefore ponder how great are the works of G‑d in the multiplicity of worlds and all their hosts, ואיך כולם בטלים במציאות, לגבי דקדוק אחד מדקדוקי התורה and how all of these are literally null, relative to any one of the specific requirements of the Torah, שהוא עומק מחשבה העליונה וחכמתו יתברך for it is the profundity of the Supreme thought and the Divine wisdom. אשר בדקדוק קל, עולים כל העולמות ומקבלים חיותם ושפעם, או להיפך, חס ושלום For through [the observance of] one minor specification, all the worlds ascend and receive their life-force and spiritual sustenance — or the reverse, G‑d forbid. In the case of a detailed requirement of a prohibitory commandment, transgression brings about (G‑d forbid) a descent in all the worlds. ומזה נתבונן גדולת עומק מחשבתו יתברך, שהוא בבחינת בלי גבול ותכלית From this we may ponder the prodigious profundity of G‑d’s thought, which is boundless and endless, ומעלתה לאין קץ ותכלית על מעלות חיות כל העולמות and which infinitely transcends the vitality of all the worlds. שכל חיותם שופע מדקדוק אחד ממנה For their entire vivifying power issues from a minor requirement of [G‑d’s thought], שהוא נמשך ממקורו, הוא עומק מחשבתו יתברך [this requirement being] drawn from its source, namely the depth of G‑d’s thought that specified it. כמו שער האדם הנמשך ממוחו, על דרך משל Analogously, man’s hair issues from his brain, וכנודע מהתיקונים והאידרא רבה as is known from Tikkunei Zohar and Idra Rabbah . וזאת היתה שמחת דוד המלך, עליו השלום, שהיה מזמר ומרנן לשמח לבו בעסק התורה בעת צרתו This was the delight of King David , may he rest in peace, as he sang to gladden his heart in his Torah study during his time of anguish. He was overjoyed when he contemplated how the entire world is of no account, relative to one minor specific detail of the Torah. The post Essay 06 – Part 1 appeared first on TanyaClass.com .…

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Essay 06 – Part 2 49:11

6 yearsที่แล้ว49:11

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Video is also available – click to open אך מה שהיה משתבח בתהלת התורה במעלתה זו, ואמר: זמירות היו לי כו׳, נענש על זה However, for extolling the Torah with this quality, saying, 13 “[Your statutes] were songs for me,” he was punished. ואמר לו הקב״ה: זמירות קרית להו G‑d reproved him: 14 “You call them songs?!” משום שבאמת, מעלתה זו, שכל העולמות בטלים לגבי דקדוק אחד ממנה For indeed, this quality [of the Torah], that all the worlds are nothingness compared to one detail of it, היא מבחינת אחוריים של עומק המחשבה is [but] of the hinderpart, the externality, of the profound Supernal Thought. כמו שכתוב במקום אחר בשם האריז״ל על מאמר רז״ל: נובלות חכמה שלמעלה, תורה This is explained elsewhere 15 in the name of the AriZal , on the teaching of our Sages, 16 “Torah is [merely] a shade of Supernal Wisdom.” אבל פנימית שבעומק, שהוא פנימית התורה, היא מיוחדת לגמרי באור אין סוף ברוך הוא, המלובש בה בתכלית היחוד However, the innermost core of the depth [of Supernal Thought], which is the innermost core of the Torah, is utterly fused with the [infinite] Ein Sof -light that is vested within the Torah in a perfect unity. ולגבי אין סוף ברוך הוא, כל העולמות כלא ממש, ואין ואפס ממש Relative to the Infinite One, all the worlds are as absolute naught, sheer nothingness, nonexistent. כי אתה הוא עד שלא נברא העולם וכו׳ For 17 “You were [the same] before the world was created, [You are the same since the world has been created].” Being of absolutely no account relative to G‑d, all the worlds effect no change in Him. והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות, מאחר דלא ממש חשיבי Hence, the internal aspect of the Torah too (which is wholly united with G‑d) is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torah they are reckoned as nothingness itself. ובבחינת פנימיותה, אינה שמחת לבב אנוש ושעשועיו In this inward aspect of the Torah there can be no mortal heartfelt joy and delight, אלא, כביכול, שמחת לב ושעשוע המלך, הקב״ה, שמשתעשע בה but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, Who delights in it. כי אלקים הבין דרכה, וידע מקומה ומעלתה For [only] 18 “G‑d understands its way, and knows its station” and quality בידיעת עצמו, כביכול through His self-knowledge, 19 as it were; knowing Himself, he also knows the Torah that is entirely one with Him. The post Essay 06 – Part 2 appeared first on TanyaClass.com .…

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Essay 06 – Part 3 1:27:50

6 yearsที่แล้ว1:27:50

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Video is also available – click to open Being of absolutely no account relative to G‑d, all the worlds effect no change in Him. והלכך גם לפנימיות התורה אין לשבחה כלל בתהלת חיות כל העולמות, מאחר דלא ממש חשיבי Hence, the internal aspect of the Torah too (which is wholly united with G‑d) is not at all to be lauded as being the animating force of all the worlds, for relative to the internal aspect of the Torah they are reckoned as nothingness itself. ובבחינת פנימיותה, אינה שמחת לבב אנוש ושעשועיו In this inward aspect of the Torah there can be no mortal heartfelt joy and delight, אלא, כביכול, שמחת לב ושעשוע המלך, הקב״ה, שמשתעשע בה but rather, in a manner of speaking, the heartfelt joy and pleasure of the King, the Holy One, blessed be He, Who delights in it. כי אלקים הבין דרכה, וידע מקומה ומעלתה For [only] 18 “G‑d understands its way, and knows its station” and quality בידיעת עצמו, כביכול through His self-knowledge, 19 as it were; knowing Himself, he also knows the Torah that is entirely one with Him. אבל נעלמה מעיני כל חי This, however, is 20 “concealed from all mortal eyes.” כמו שכתוב: ופני לא יראו, דהיינו בחינת פנימיותה, כמו שכתוב שם בשם האריז״ל As it is written, 21 “My Face — i.e., the innermost dimension of the Torah, its pnimiyut , as implied by the word panim — shall not be seen,” as is explained there 22 in the name of the AriZal . וזהו שאמר הכתוב: ואהיה אצלו כו׳ שעשועים Hence the verse, 23 in which the Torah itself is the speaker, “I was… a delight unto Him,” אצלו דוקא specifically “unto Him .” The order of the words in the original makes it clear that the Torah is G‑d’s delight alone. משחקת לפניו [Likewise, in the following phrase] which describes the Torah as causing G‑d delight by “playing before Him,” לפניו דוקא, דהיינו בבחינת פנימיותה the verse specifies the term “before Him” — lefanav, deriving from panim (“face”), which is related to pnimiyut (“inwardness”) — for this refers to the inwardness [of the Torah] that cavorts before the inwardness of the Infinite One. * * * The Alter Rebbe will now explain that this sublime level of Torah in which G‑d alone delights, descends to nurture the souls of the Jewish people. For this reason the Midrash calls the Torah uman (lit., “a craftsman”), one who skillfully nurtures a young child. ועל זה אמר: ואהיה אצלו אמון, אל תקרי אמון, אלא אומן כו׳ Concerning this [innermost level of the Torah] it is written, 24 “I was by Him amon (‘one who is nurtured’) ,” [and the Midrash comments], 25 “Do not read amon, but uman (‘one who nurtures’) .” This sublime and innermost level of the Torah descends to nurture Jewish souls, inasmuch as they transcend the world. The world, however, is vitalized not by this level of the Torah but by its externality. ועל בחינת אחוריים אמר: משחקת בתבל ארצו, ושעשועי את בני אדם It is with reference to the hinderpart (the external aspect of the Torah) that it is written, 26 (and in this verse the Torah describes itself as) “Playing in the world, His land; and my delights are with mortal men.” It is the external aspect of the Torah that brings delight to the world and to man. כי התורה ניתנה בבחינת פנים ואחור For the Torah was given in states of both inwardness and externality; כדכתיב במגילה עפה דזכריה: והיא כתובה פנים ואחור as it is written concerning the “flying scroll” of Zechariah , 27 “and it was written front and back.” Panim (“face” or “front”) is the root of pnimiyut (“inwardness”); achor (“back”) is the root of achorayim (“hinderpart”, i.e., externality). ולפי שתפס דוד בבחינת אחוריים Since David seized upon [and praised] the hinderpart [of the Torah], A term such as “songs” relates to the merely external aspect of the Torah that relates to the world and animates it. לכך נענש בשכחה, הבאה מן בחינת אחוריים he was punished with forgetfulness, which derives from an attitude of externality. A person does not forget things that are truly internalized within him, but only things which remain external to him. ונעלם ממנו לפי שעה מה שכתוב: עבודת הקדש עליהם, בכתף ישאו He thus became momentarily oblivious to the verse concerning the Ark, 28 “The sacred service is their duty; on the shoulder shall they carry it” — לחבר וליחד את הכתפיים, שהן בחינת אחוריים in order to combine and unite the “shoulders”, which are akin to the hinderpart, אל עבודת הקדש, היא חכמה עילאה, בבחינת פנים with the sacred service, viz., the Supernal Wisdom, which is also called “sacred”, in a manner that reflects inwardness. שמשם נמשכו הלוחות שבארון For this state [of inwardness] is the source of the Tablets in the Ark, כמו שכתוב: כתובים משני עבריהם כו׳ of which the verse states, 29 “Written on both their sides….” וכמו שכתוב בירושלמי דשקלים, שלא היתה בהן בחינת פנים ואחור And as explained in the Yerushalmi , Tractate Shekalim , 30 [the Tablets] did not have any front (panim) and back (achor) — they were entirely panim, signifying pnimiyut (“inwardness”). The purpose of carrying the Ark on the shoulders was thus to connect the external aspect of man with the inwardness of the Torah. עיין שם Study that reference (in the Yerushalmi ) well. Footnotes 1. II Shmuel 6; I Divrei HaYamim 13. 2. Bamidbar 7:9. 3. Sotah 35a. 4. Tehillim 119:54. 5. Sotah 35a. 6. Sotah 35a. 7. III, 8b. 8. Note of the Rebbe: “As is explicit in many sources, including Tanya , there are in fact six specific categories — mutar [‘permitted’], kasher [‘fit for use’], tahor [‘pure’], (and also, as in Tanya , end of ch. 52, patur [‘exempt’]?), and their respective opposites. It seems to me that the Alter Rebbe chose just these two categories [‘forbidden’ and ‘permitted’] because they embody a principle common to them all: assur [lit., ‘bound’] implies that something is held in the clutches of the sitra achra [and hence cannot be elevated to G‑d], while mutar [lit., ‘unbound’] is so called (as in Tanya [ch. 7; see also ch. 8]) because a permitted thing is free to be elevated.” 9. Tehillim 92:10. 10. Note of the Rebbe: “Cf. the end of Iggeret HaTeshuvah. ” 11. The Rebbe notes that the first example is a change that relates to the person; the second is a change that relates to the vessel; while with regard to “there was a separation” the Rebbe notes that “both of the preceding stages were done without any change.” 12. “Separation” (chatzitzah) can denote (e.g.) the intervention of a foreign body between the Kohen and (i) the vessel (Zevachim 24a, in the mishnah) or (ii) the floor (the Gemara there, 15b) or (iii) his vestments ( ibid ., 19a). 13. Tehillim 119:54. 14. Sotah 35a. 15. Note of the Rebbe: “See Iggeret HaKodesh , Epistle XIX.” 16. Note of the Rebbe (in Likkutei Biurim , Vol. I, p. 485): “ Bereishit Rabbah 17:5 and 44:17; explained in Etz Chayim, Shaar HaKlalim, end of ch. 1, et al.” 17. Text of the morning prayers, cf. Tanna Dvei Eliyahu Rabbah, sec. 21. 18. Cf. Iyov 28:23. 19. Rambam, Hilchot Yesodei HaTorah 2:10. 20. Iyov 28:21. 21. Shmot 30:23. 22. Note of the Rebbe: “See Iggeret HaKodesh, Epistle XIX.” 23. Mishlei 8:30. 24. Mishlei 8:30. 25. Beginning of Bereishit Rabbah . 26. Mishlei 8:31. 27. The scroll referred to in Zechariah 5:1-2 is the same (see Rashi there) as that referred to — earlier in the Tanach — in Yechezkel 2:9-10, from which the above quotation is drawn. The Rebbe notes that an explanation is needed as to why the later reference is quoted. 28. Bamidbar 7:9. 29. Shmot 32:15. 30. 6:1. The post Essay 06 – Part 3 appeared first on TanyaClass.com .…

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Essay 07 – Part 1 56:17

6 yearsที่แล้ว56:17

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Video is also available – click to open Tzedakah , as we shall presently appreciate, sensitizes the Jew who practises it so that the superrational degree of Chochmah in his Neshamah is able to light up the innermost recesses of his heart. As mentioned in the introduction to Kuntres Acharon , the Rebbe observes that this is one of several Essays that would appear to belong more logically in Iggeret HaKodesh . The Rebbe also notes that the subjects discussed in this essay are elaborated upon in Likkutei Torah , beginning of Parshat Re’eh, and in the maamar beginning Amar R. Yehoshua ben Levi , BeChol Yom…, which the Previous Rebbe delivered in 5688 (1928). וצדקה כנחל איתן בעמוס, (סוף סימן ה׳) It is written, “…and charity like a mighty river” ( 1 Amos , end of ch. 5 2). The verse begins by saying that justice should become manifest like water that gushes into revelation from the hidden depths of the earth; it goes on to say that tzedakah (“charity”) should likewise reveal and maintain its intensity like the surging current of a mighty river (Heb.: nachal eitan ). פירוש: The meaning in spiritual terms is, כמו שנחל איתן הוא המשכה הנמשכת מבחינת איתן that [ tzedakah ] resembles a mighty river which issues from the state of eitan. “River” suggests a downward flow, in this case emanating from Chochmah , which is termed eitan . For this word, as is known, 3 has three meanings: “vigor”, “toughness”, 4 and “antiquity”. 5 All three meanings relate to the soul’s element of Chochmah , and are reflected in the tripartite written form of the letter yud (commonly representing Chochmah ), which comprises the basic point of the letter and its upper and lower tips. This level of eitan (Chochmah) flows down into the intellectually expansive “river” called Binah . שהיא בחינת נקודה בהיכלא In this state it is known in Kabbalistic terms as 6 “the point in its chamber,” This phrase can refer either (a), as above, to the seminal point of Chochmah being drawn into the broad chamber of Binah , or (b) to the essential self-nullification of the soul that derives spontaneously from Chochmah (which transcends the loving self-nullification that is consciously produced by the meditation exercised by Binah ) being drawn into the innermost point of the heart — the “chamber” for the issue from Chochmah . ותרין רעין וכו׳ and as 7 “two comrades [who are inseparable].” The continued existence of all creation depends upon the constant union in Atzilut of the Supernal Sefirot of Chochmah and Binah . The post Essay 07 – Part 1 appeared first on TanyaClass.com .…

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Essay 04 – Part 12 56:40

7 yearsที่แล้ว56:40

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Video is also available – click to open כמו ביום טוב, שחסד דאצילות, המלובש לגמרי בחסד דבריאה, מחיה עולם הזה הגשמי just as on the festivals, when Chesed of Atzilut , which is completely clothed in Chesed of Beriah , vivifies this physical world על ידי מעבר חסד דיצירה ועשיה by passing through the Chesed of Yetzirah and of Asiyah , הנקרא גם כן התלבשות this [passage] is also called investment, 64 שאם לא כן, לא היה פועל בגשמיות עולם הזה for otherwise it would not affect the physicality of This World. Thus, just as with regard to the festivals, though the animating light first passes through Yetzirah and Asiyah it is still considered to be an illumination of Chesed of Beriah , so too with regard to the laws: The light within the laws merely “passes through” the physicality with which they deal; it always retains a radiation of Supreme Wisdom. ואף שגשמיות עולם הזה ודאי מסתיר לגמרי אפילו החסד דעשיה Now though the physicality of This World as discussed in the law unquestionably conceals completely even the Chesed of Asiyah — and surely, then, it conceals the diffusion of Supreme Wisdom, מכל מקום ההלכה עצמה אינה גשמיות ממש still the law proper is not actually physical; שהיא בחינת רצון, הנמשך מחכמה עילאה, להקל או להחמיר it is the Divine Will, drawn from the Supreme Wisdom, for leniency or severity. G‑d’s wisdom affirms that it be His will that a particular legal ruling be either lenient or strict. רק שיורד ומאיר בבחינת גילוי בגשמיות, כמים היורדים ממקום גבוה כו׳ It is only that this [Will] descends and illuminates in revealed fashion in the realm of the physical, just as water descends from a high place, and so on. It is the very same water that is now to be found in a low place. והדבר הגשמי עצמו, שבו מדברת ההלכה, באמת הוא מסתיר לגמרי The physical object itself which the law discusses does, in fact, utterly obscure, כמו המחליף פרה בחמור, וכן בשר הפיגול, או לא פיגול וכשר as, for example, in the law of 65 “one who exchanges a cow for a donkey,” or the laws concerning flesh that is pigul , or is not pigul and is kosher . The actual cow or donkey or flesh do in fact completely conceal the radiance from the Supreme Wisdom. In contrast, it was stated above that when holding a physical etrog one is grasping the G‑dly essence of Atzilut . The difference lies in the fact that the etrog is part of the mitzvah . As such, it has no identity other than G‑dliness and thus does not conceal it. Since, by contrast, the physical cow or donkey are not part of the law, they can conceal G‑dliness. With regard to the human intellect, however, which studies this law, since the “intellectual” cow and donkey are part of the law, they in fact do not act as a concealment. רק ההלכה בעצמה, עם הטעם הנגלה, היא מבחינת מלכות דבריאה ויצירה דבחינת נשמה Only the legal ruling itself with its revealed rationale are from Malchut of Beriah (i.e., the reasoning of the Gemara ) and of Yetzirah (i.e., the rulings of the Mishnah ), of the state of Neshamah , שהוא אלקות, המחיה ומהוה נפש רוח דבריאה יצירה עשיה which is G‑dliness that vivifies and brings into being the Nefesh-Ruach of Beriah , Yetzirah and Asiyah which are in the category of created beings, שהן דחילו ורחימו של המלאכים והנשמות וחב״ד שלהם, מאין ליש and which are the awe and love of angels and souls and their ChaBaD , i.e., the contemplation of G‑d’s greatness that leads to love and fear; — all this is created and vivified ex nihilo, as are all created beings. ולכן הוא מרוה צמאונם As to this radiation of Supreme Wisdom that descends through Malchut of Beriah and Yetzirah , in the form of Torah as it is found in those worlds prior to its descent below, it therefore slakes [the] thirst of the souls and angels in the Worlds of Beriah and Yetzirah , קודם שירדה לעולם הזה, כמים היורדים כו׳ before its descent into This World like descending waters…. 66 וגם אחר שירדה לעשיה, היא למעלה מעלה מבחינת חכמה בינה דעת דעשיה, אפילו דבחינת נשמה, שהיא אלקות Even after it descends into Asiyah , it transcends by far ChaBaD of Asiyah , even of the state of Neshamah , which is G‑dliness. For this is G‑dliness of Asiyah , while the illumination of Supreme Wisdom within the laws is the G‑dliness of Atzilut. והטעם: משום דחב״ד דעשיה דבחינת נשמה, הוא מקור החיות דחב״ד דנפש רוח The reason for this transcendence is that the ChaBaD of Asiyah of the state of Neshamah is the source of life of ChaBaD of Nefesh-Ruach ותולדותיהן והתהוותן מאין ליש עם תולדותיהן, עד סוף העשיה, היא הארץ וכל צבאה and their offspring, and their coming into being ex nihilo with their offspring, unto the ultimate stage of Asiyah , namely the earth and all its hosts. The ChaBaD of Asiyah (in the state of Neshamah ) is thus a source for created beings. אבל חב״ד דהלכות וטעמיהן, שבמלכות דבריאה ויצירה But as to the ChaBaD of the laws with their rationales, that are in Malchut of Beriah and Yetzirah , This level of ChaBaD is not a source of created beings; rather: ענין החכמה היא בתיקון פרצופי האצילות the function of the Chochmah [within them] is the rectification of the visages of Atzilut , שבהן תלוין כל טעמי המצות upon which are dependent all the rationales of the commandments — מצות עשה בה׳ חסדים, ומצות לא תעשה בה׳ גבורות [the rationales of] the positive commandments [depend] on the five attributes of Kindness of Za of Atzilut , and [the rationales of] the prohibitions in the five attributes of Severity of Za of Atzilut . ומשום הכי נמי כשירדו להתלבש בנבראים Therefore, even when they descended to be clothed in created beings, Even when the rationales for the laws, that essentially derive from visages of Atzilut , descended to become rationales for laws for created beings, — הן במלכות דבריאה ויצירה, דבחינת נשמה דוקא, שהוא מכלים דאצילות they are in Malchut of Beriah and Yetzirah of the specific [G‑dly] state of Neshamah , which is of the vessels of Atzilut — for the thirty vessels of Zu”n of Atzilut become a Neshamah for Beriah , Yetzirah and Asiyah , ולא בבחינת נפש רוח and not of the degree of Ruach and Nefesh ; the rationales for the laws did not vest themselves within Ruach and Nefesh , which are created beings. The post Essay 04 – Part 12 appeared first on TanyaClass.com .…

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Essay 04 – Part 13 1:00:39

7 yearsที่แล้ว1:00:39

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Video is also available – click to open ואף דחב״ד דבריאה יצירה דבחינת נשמה, שגבהה מאד מעלתן על בחינת מלכות דבריאה יצירה דנשמה Now though ChaBaD of Beriah-Yetzirah of the state of Neshamah by far transcend Malchut of Beriah-Yetzirah of the state of Neshamah , for ChaBaD is the highest of the Sefirot of the world, while Malchut is the lowest, ואף על פי כן, הן מקור לחב״ד דבריאה יצירה של בחינת נפש רוח, שהן המלאכים still, [the ChaBaD of Beriah and Yetzirah ] are the source for ChaBaD of Beriah-Yetzirah of the state of Nefesh-Ruach, namely the angels. How do we then say that Malchut of Beriah and Yetzirah of the state of Neshamah cannot descend to become a source for created beings, when ChaBaD of Beriah and Yetzirah of the state of Neshamah that is far loftier than Malchut does serve as a source for created beings? לא קשיא מידי This is not a question at all. דבאמת המלאכים והנשמות אינן אלא מטפה הנמשכת מחב״ד דנשמה ליסוד ז״א, וניתן לנוקבא For in truth, the angels and souls that are created of ChaBaD of Beriah and Yetzirah are only of a drop drawn from ChaBaD of the Neshamah to the attribute of Yesod of Za , and then transmitted to nukva , i.e., to Malchut , ומשם יצאו בבחינת לידה and from there they (the souls and angels) went forth in a state of “birth” — a new entity resulted. Thus, this is not a mere emanation from ChaBaD , as is the case with laws, for such an emanation cannot in fact serve as a source of created beings. Rather, it resembles the drop that brings about a birth. For this reason it is possible that created beings should result even from ChaBaD of Beriah and Yetzirah . כי אף אם תמצי לומר שנבראו מהארת הכלים דנוקבא דאצילות, הרי הם היורדים ונעשים נשמה For even if it is proposed that they are created from the radiance of the vessels of nukva of Atzilut , nevertheless, they themselves descend into Beriah , Yetzirah and Asiyah and become Neshamah unto them. אבל עצמות חב״ד דנשמה מתפשט בו׳ קצוות דזו״ן But the essence of ChaBaD of Neshamah extends into the “six directions” of Zu”n, ושם הם שיתא סדרי משנה וגמרא and there they are the Six Orders of Mishnah and the Gemara — the laws of the Torah. The essence of ChaBaD thus descends specifically within the laws of the Torah, which are Divinity. Torah, in turn, descends within the level of Neshamah , which is also Divinity. The post Essay 04 – Part 13 appeared first on TanyaClass.com .…

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Essay 04 – Part 14 47:53

7 yearsที่แล้ว47:53

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Video is also available – click to open ומה שכתוב בעץ חיים ושער היחודים שעל ידי הכוונה נעשה לבוש נשמה As to the statement in Etz Chayim 67 (and in Shaar HaYichudim 68) that through intention a Neshamah -garment is formed, ועל ידי התורה: לבוש רוח דרוח דיצירה על ידי משנה, ורוח דנשמה דבריאה על ידי הגמרא and through Torah study, a Ruach -of- Ruach garment of Yetzirah is formed through [the study of] Mishnah , which derives from Yetzirah , and a Ruach -of-Neshamah [garment] of Beriah [is formed] through Gemara , which derives from Beriah: It would thus seem that Torah precipitates a garment of Ruach , which is a created being. יש לומר דהיינו דוקא על ידי תורת האדם בעולם הזה, העולה למעלה This can be understood as referring only to Torah studied by man in This World as it ascends above; it then becomes a garment of Ruach , since it derives from created man. אבל התלמוד עצמו, שניתן בסיני, הוא בנשמה But the Talmud itself that was given at Sinai, i.e., the Torah as it was given from above, is at the level of Neshamah , which is a degree of Divinity. ולכן הוא מברר הרוח Therefore it (the study of the Talmud ) refines Ruach . וכן במשנה דיצירה So too with Mishnah of Yetzirah : as it was given from above at Sinai, it too is of the degree of Neshamah . ואף אם תמצי לומר שגם הניתן מסיני הוא ברוח דבריאה יצירה Even if it be suggested that even what was given from above at Sinai is at the level of Ruach of Beriah-Yetzirah, Even so, it is not like an independent created entity, but rather like an emissary, who merely expresses the power of his principal. הרי נודע שכל מלאך שהוא שליח מלמעלה, אזי נקרא בשם ה׳ ממש, השוכן בקרבו it is known that every angel that is an emissary from above, is literally called at that time by the Name of G‑d, which then dwells within him. מה שאין כן כשאינו שליח, יש לו שם אחר כפי עבודתו However, when he is not a messenger, he has some other name according to his manner of service. ואזי קורא: קדוש קדוש קדוש ה׳ כו׳ Then he proclaims, 69 “Holy, holy, holy is G‑d…,” כלומר ששם ה׳ מובדל ממנו meaning that the Name of G‑d is separate from him, for the word kadosh (“holy”) implies separateness. We thus see that it is entirely possible for a created being to be called by the name of actual Divinity. וכן הוא ממש בבחינת התלבשות התלמוד בבחינת רוח דבריאה, והמשנה ברוח דיצירה Exactly this is the case with the investment of the Talmud in the Ruach state of Beriah , and the Mishnah in the Ruach of Yetzirah , Ruach being a created being: הם שלוחי ה׳, דהיינו כלים דנוקבא דאצילות they are messengers of G‑d, meaning vessels of nukva (Malchut) of Atzilut; החיצונים בתלמוד, והאמצעים במשנה the external vessels in Talmud , and the intermediate vessels in Mishnah . אשר המשנה והתלמוד שבהם נמשכים מיסוד אבא, המקבל מחכמה סתימאה דאריך אנפין, שבו מלובש אור אין סוף ברוך הוא For the Mishnah and Talmud that are within them (i.e., within the Ruach of Beriah and Yetzirah ) issue from Yesod of Abba (i.e., of Chochmah ), which receives influence from Chochmah Stimaah of Arich Anpin (i.e., from Chochmah of Keter ), in which is clothed the [infinite] Ein Sof -light. ונמצא שאור אין סוף, הוא שם ה׳, שוכן ברוח דבריאה יצירה עשיה, במקרא ומשנה ותלמוד The result is that the infinite light, namely the Name of G‑d, abides in the Ruach of Beriah , Yetzirah and Asiyah , in Scripture, Mishnah and Talmud . וכשהאדם לומד, ממשיך אור אין סוף ברוך הוא בעולם הזה And when a man studies [them], he draws forth the [infinite] Ein Sof -light into This World, להיות נכלל ובטל באורו יתברך so that it will be incorporated and nullified in the Divine light. כי זה כל האדם For this is all of man. 70 The entire purpose of man’s creation is to make the world become nullified in G‑d’s light. And this is accomplished through Torah study. וזאת היתה עבודת רבי שמעון בר יוחאי וכל התנאים ואמוראים בנגלה This was the spiritual service of Rabbi Shimon bar Yochai and of all the tannaim and amoraim who studied the revealed aspect of the Torah — להמשיך אורו יתברך, ולברר בירורי נוגה to call forth the Divine light within this world, and to effect the purifications of kelipat nogah, כל משך זמן הגלות, דשלטא אילנא דטוב ורע throughout the entire period of the exile, the time of dominion of the Tree of Good and Evil, for the life-force of this world derives from kelipat nogah, which is composed of both good and evil; כמו שכתוב: עת אשר שלט האדם באדם כו׳ as the verse states, 71 “The time that [the evil] man dominates the man [of holiness].” כי זהו תכלית ההשתלשלות For this is the ultimate purpose of the chain of descent which brings the worlds into being — שירד העליון למטה, ויהיה לו דירה בתחתונים that the One Above descend, and that there be a dwelling for Him among the nethermost creatures, כדי להעלותן, למהוי אחד באחד in order to elevate them, so that there be “one in one” — that the “one” of the lower level of Unity (yichuda tata’ah) of the Worlds of Beriah , Yetzirah and Asiyah be similar to the “one” of the higher level of Unity (yichuda ila’ah). מה שאין כן עבודת המלאכים, דחילו ורחימו שכליים, אינה בבחינת המשכה כלל וכלל, רק הסתלקות כו׳ In contrast, the spiritual service of the angels with intellectual fear and love does not call forth G‑dliness [within the world] at all; rather it is a mode of departure alone…, for they are in a state of longing and self-nullification to G‑dliness. The true intention of creation is that G‑dliness be drawn down below, not a state of departure. ובזה יובן מה שנבראים מלאכים מאין ליש על ידי עסק התורה, אפילו שלא בכוונה Thus we may understand how angels are created ex nihilo through the study of the Torah, even without proper intent, שהוא בחינת רוח בלבד, שאינה אלקות כלל when [such study] is only in a state of Ruach , which is not Divinity at all. The intended state is Neshamah , which is Divinity. However, when the kavanah is lacking, and one’s study is merely at the level of Ruach , how are angels created ex nihilo, when such creation derives only from Divinity? אלא לפי שאף על פי כן, שם ה׳ שוכן וכו׳ Still, nevertheless, i.e., even though these words of Torah are studied without proper intent, the Name of G‑d does dwell [within them]. As explained earlier, even a created angel is called by the Divine Name at the time that he is carrying out his mission, because at that time G‑d abides within him. So, too, since G‑d abides within the words of the Torah, angels can be created ex nihilo. ודי למבין This will suffice for the understanding. (br/>(br/> Footnotes 1. Bereishit Rabbah 3:9. 2. Note of the Rebbe: “Examine there, Shaar 1, ch. 7.” 3. Peah 1:1. 4. Peah 1:1. 5. From the Introduction to Tikkunei Zohar which begins, Patach Eliyahu . 6. Cf. Yeshayahu 55:10. 7. Cf. Yeshayahu 55:10. 8. The Alter Rebbe’s Shulchan Aruch , beginning of sec. 641, and sources cited there. 9. Devarim 6:5. 10. Shabbat 10a. 11. Shabbat 10a. 12. Note of the Rebbe: “As above: through Torah and mitzvot one draws down the Divine Intellect ( mochin ) and so on, within the Ten Sefirot of Za .” 13. Note of the Rebbe: “See Or HaTorah by the Tzemach Tzedek on Bereishit , Vol. III, p. 471, et al. ” 14. See Etz Chayim, Shaar Kitzur ABiYA, ch. 4. 15. Note of the Rebbe: “ Zohar III, 129a.” 16. Sotah 14a. 17. Moed Katan 9a. 18. Yechezkel 1. 19. Devarim 11:22. 20. ׳ Cf. Sotah 14a et al . 21. Bereishit 18:27. 22. Bereishit Rabbah 47:6; Tanya ch. 23. 23. Bereishit 2:9. 24. Yeshayahu 6:3. 25. Vol. IV in the present series, p. 376. 26. Shmot 33:22. 27. Note of the Rebbe: “Examine Iggeret HaKodesh , Epistle 19 [above].” 28. The brackets are in the original text. 29. The Rebbe explains that here the prefix ב in בנפשו does not mean “ in his soul,” but “ through his soul” (as in the verse, ויקח בידו — “He took by means of his hand”). 30. The parentheses are in the original text. 31. Shmot 33:22. 32. The parentheses are in the original text. 33. Note of the Rebbe: “Cf. the Alter Rebbe’s Shulchan Aruch, Orach Chayim , beginning of sec. 98; Hilchot Talmud Torah 4:9.” 34. Note of the Rebbe: “Possibly the intent is p. 116b ff.” 35. Note of the Rebbe: “At its conclusion. This requires some examination, for there the text makes a point of enumerating seven [species].” 36. The parentheses are in the original text. 37. Avot 5:1. 38. The closing parenthesis has been relocated according to the Table of Glosses and Emendations. 39. See Iggeret HaKodesh , beginning of Epistle 20 (above). 40. Vayikra 7:37. 41. Menachot 110a. 42. Current Hebrew editions of Tanya read, “a great (רבה) and exalted mitzvah ,” which the Rebbe amends to read (as above) “a lofty (רמה) and exalted mitzvah .” This is how the phrase is quoted (and explained) in Likkutei Torah on Vayikra , in the discourse entitled VeLo Tashbit . 43. Devarim 4:39. 44. I Divrei HaYamim 28:9. 45. Devarim 6:24. 46. Tikkunei Zohar , end of Tikkun 6; discussed in Likkutei Sichot , Vol. XV, p. 42ff. et al. 47. Bereishit 36:31. 48. Devarim 8:3. 49. Bereishit 1:26. 50. Shevuot 48a, and sources cited there. 51. Tanya , ch. 2. 52. Shmot 30:23. 53. Note of the Rebbe: “On the forthcoming text see Or HaTorah, Parshat Acharei, p. 549ff.” 54. Note of the Rebbe: “Inspection of the manuscripts of Kuntres Acharon is required, for it appears that the text is incomplete and should read as follows: ‘…and equally in the case of Nefesh-Ruach-Neshamah and the vessels of Beriah , Yetzirah and Asiyah …in the vessels of Beriah , Yetzirah and Asiyah , in the state of….’ However, Or HaTorah gives the text as above.” 55. The brackets are in the original text. 56. P. 249a. 57. Shaar HaShabbat, ch. 7 of the Introduction, et al . 58. Devarim 3:23; Devarim Rabbah 11:9. 59. Bereishit 1:11. 60. Kiddushin 39b. 61. Note of the Rebbe: “See Or HaTorah, Parshat Shemini, p. 462ff.” 62. Bava Metzia 100a. 63. Tehillim 104:24. 64. Note of the Rebbe: “See Or HaTorah, Parshat Shemini, p. 470ff.” 65. Bava Metzia 100a. 66. Taanit 7a. 67. Shaar 49, ch. 5. 68. Ch. 2. 69. Yeshayahu 6:3. 70. Kohelet 12:13. 71. Ibid. 8:9; see above, Iggeret HaKodesh, Epistle XXV. The post Essay 04 – Part 14 appeared first on TanyaClass.com .…