• KT

  Kayo, Tokyo -12 years ago

  Sh'ma
  B"H
  
  This is quote from Hayom Yom
  
  one of the Alter Rebbe's early teachings:
  
  Sh'ma - a Jew senses that
  
  Havayeh Elokeinu - our strength and life is beyond nature, and
  
  
  
  Havayeh Echad - Havayeh is One
  
  
  
  I think I understand that we derived from Kedusha so we are beyound nature, but how does it connects to "Havayeg is One"?

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  • A

    Anonymous -12 years ago

    Re: Sh'ma
    Answer: What the Alter Rebbe is saying is that Yidden’s being higher than nature is affective in the whole world not only on some mystical plain. That’s what Havaya Echod means- the whole wotld is part of His unity.

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• KK

  Kayo Kaneko -12 years ago

  Re: Re:Terminology
  B"H
  
  Not just a Hebrew or Yiddish word, I sometimes can not follow anecdotes you tell us. Those anecdotes of a Chassidim or a Rebbe are so precious. Please tell us those pearls of Chabad Chassidus in the way even a beginer like me can understand, and so that we can fully appreciate your classes.

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  • A

    Anonymous -12 years ago

    Re: Re:Terminology
    Answer: I’ll try to be more sensitive in the future

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• KK

  Kayo Kaneko -12 years ago

  Vahavta
  B"H
  
  When I recite Shema, I think HaShem is commanding us to love Him because it is good for us. Is it a correct meditation of Shema?

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  • A

    Anonymous -12 years ago

    Re: Vahavta
    Answer: There are different levels of people. A purest would not invent his own meditation but take it from a sefer of Mussar or Chassidus (if not from the Chazal directly).
    
    But for many, if the meditation isn’t personal it isn’t honest and spiritually useful. On this level, there are as many meditations on Shema as there are people and situations. The same person on different occasions may have different sentiments about the Shema from one day to another.
    
    I think that for us, the only meditation that’s wrong is a dispassionate or empty one. You will yourself deepen your relationship with your Creator, and choose (perhaps) on a later time to use a more altruistic meditation for the Shema. If this is what you’re holding by now and this works for you this is the legitimate and correct one for now.
    
    

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• K

  Kayo -12 years ago

  Terminology
  B"H
  
  
  
  Basic question: 1. What is "Neshias"? 2. What is "anonishi Malkah"?

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  • A

    Anonymous -12 years ago

    Re: Terminology
    Answer: This is happens when I’m not careful to translate every word. When I give these classes I periodically throw in words and thoughts for the more initiated. In other words my audience is diverse. Some of the students are former Yeshiva Bochurim who have much more background and knowledge and I’ll sometimes (sort of) say something and not explain it hoping they’ll remember it from their Yeshiva days. You picked up on two such comments and good for you.
    
    Nesius, means leadership of a Tzadik or Rebbe.
    
    Ana nosiv Malak is an allusion to a Maamar of the Rebbe where he talks about the idea of wanting G-d and G-d alone and not being lured into settling for divine light or other spiritual ideas and levels. Literally Ana means I Nasiv means I’ll host (have as my guest) Malka means the King as opposed to any officer or minister.
    
    

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• P

  Peretz -12 years ago

  maamar “Shma Yisroel”
  BH
  
  
  
  Rabbi Paltiel, thanks so much for your classes,
  
  
  
  here's a thought about the words "michalkel chaim" being mentioned in the maamar “Shma Yisroel”. perhaps it's there because of what he stated right before "ATAh" , that the "alef" to "tav" are all the alef beis that are the keilim of creation, alef to tav expressed by the hey.
  
  
  
  ata, michal-"keil" as in keilim of the constant creation,through the alef beis the Alef to Tav, "michalkel chaim"
  
  
  
  Just a thought.
  
  
  
  thank you very much
  
  Peretz
  
  

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  • A

    Anonymous -12 years ago

    Re: maamar “Shma Yisroel”
    Answer: The word Michalkel means to provide [as in the word Kalkala]; and it also means to give us according to our Keilim, and perhaps also that he also gives us the Keilim necessary to receive the blessings He gives us. The connection to Ata I don’t understand.

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• GRB

  Gershon Razeel Beck -12 years ago

  mimer
  Rabbi Paltiel, thaks for your shiurim each week. So far , I've lisented through line 55 of this shir. if elokecha is higher then elokim as you explained , why do we say at the end of yom kippur hashem hu elokim ? why not hashem hu elokecha. Thanks again for great shiurim. Its given much needed chayus. Zai Gezunt

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  • A

    Anonymous -12 years ago

    Re: mimer
    Answer: I really don’t know. This is of course the loshon of a possuk in Milachim 1,18.
    
    But perhaps the following is the answer. On Motzoei Yom Kippur the Yidden and the world on the highest level it will be on all year. At this point G-dliness extends even to the places of deepest and most complete concealment. Thus, you wouldn’t want to say Hashem Elokeinu, confining the [revealed} influence of Hashem to Yidden (and lofty ones at that) only, but to all of the creation.
    
    This is consistent with the story of Achav (where this possuk appears) [It’s the Haftorah of Parshas Tisa] where a nation of idolaters at a moment of truth saw how the physical world itself revealed Hashem and they shouted (twice) Hasehm Hu HaElokim. There also it’s the G-dliness in concealment that was revealed.
    
    Therefore on Motzoei Yom Kippur even Elokim is one with Havaya, while in the daily Shema we’re talking about our dedication to G-d and G-dliness and have this choice between Hasham Echod and Hashem Elokeinu.
    
    

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    • M

      Michale -12 years ago

      Re: mimer
      Thank you, Rabbi, for your shiurim. I would like to ask similar question about different Hashem names used in "Meditating on the Shma" Maamar. First of all, in Ashkenaz nusah sidur Adonai is יי , here 'הוי. Maybe it is only because different nusah. Second, Ashenaz sidur name אלהינו, here אלקינו. Here is one letter different. But on line 15 other name אלהים, which comes from אלהי or אלוהי or אלוה. In one book, I read, it said that Hashem name אלוה is for when He put garment Light to be "discovered/visible" in our World. Then in sidur part "אין כאלהינו" ("Not anyone as our G-d") we can read in the beginning: "כי מי אלוה מבלעדי יי,ומי צור זולתי אלהינו" (because who is G-d if not Adonai, and who is so powerful if not our G-d). Please, if you can, explain meaning of using different names of Hashem here.

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      • A

        Anonymous -12 years ago

        Re: mimer
        I’m including your questions in my answer so that it be easier for you (and others) to follow.
        
        Questions:
        
        a. First of all, in Ashkenaz nusah sidur Adonai is יי , here 'הוי. Maybe it is only because different nusah. Second, Ashenaz sidur name אלהינו, here אלקינו. Here is one letter different. But on line 15 other name אלהים, which comes from אלהי or אלוהי or אלוה.
        
        b.In one book, I read, it said that Hashem name אלוה is for when He put garment Light to be "discovered/visible" in our World.
        
        c. Then in sidur part "אין כאלהינו" ("Not anyone as our G-d") we can read in the beginning: "כי מי אלוה מבלעדי יי, ומי צור זולתי אלהינו" (because who is G-d if not Adonai, and who is so powerful if not our G-d). Please, if you can, explain meaning of using different names of Hashem here.
        
        Answers:
        
        a. It’s very difficult to analyze the names of Hashem in printed Sefarim because they are there not to be understood mystically but to be read practically.
        
        In the Siddur words are written 1) with vowels 2) with the intent of being read and pronounced even by people who have no idea what it means. So, the Siddur uses the words in a way that guarantees they be pronounced correctly.
        
        In Likutei Toah on the other hand 1) There are no vowels 2) There’s a presumption that the reader has some familiarity with Kabala and Sheimos etc.
        
        Since we never pronounce Havaya many Sidurim either replace it with two yuds (One for the first letter of Havaya and one for the last letter of Adna”i [“As it is written and as it is read”]), or with Adna”i. There therefore is no real issue of nusach as far as this concerned. It’s a printers or publisher’s issue no more.
        
        The same is the issue with Elokeinu with the Hey (as it is read) and the kuf (as we pronounce it when not praying and we don’t want to say His name (with the Hey) in vain.
        
        b. This is correct, the divine name Eloka or Elokim etc. means more or less what you said it means the hiddeness of (the manifest) G-dliness. Accordingly I can answer your third question,
        
        c In Ain Keilokeinu, it’s not Adna”i and Elokim, rather it’s Havaya and Elokim and the Possuk is in fact saying two different things Havaya has to do with essence of G-d while Elokeinu (similar to Elokim) is His involvement as a creator.
        
        
        
        
        
        
        
        
        
        
        
        

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    • M

      Michale -12 years ago

      Re: mimer
      I have forgotten to ask other aspect Hashem names in Shma and Aleynu Leshabeax. In the first passage of Shma it was said: “ואהבת את יי אלהיך, בכל לבבך “ ( and Love the Lord your G-d with all your heart). First question: why Hashem name יי (Lord) followed by His other name אלהיך (your G-d). Second question: why to love with all heart is written with two ב. Similar situation in Aleynu Leshabeax: “וידעת היום והשבות אל לבבך, כי יי הוא האלוהים” (And you will know in that day and will love with all your heart the Lord who is G-d). The last statement as said is “as written in Torah”.

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      • A

        Anonymous -12 years ago

        Re: mimer
        Questions: (I’m numbering them and including them in my answer so that it be easier to follow).
        
        I have forgotten to ask other aspect Hashem names in Shma and Aleynu Leshabeax.
        
        a. In the first passage of Shma it was said: “ואהבת את יי אלהיך, בכל לבבך “(and Love the Lord your G-d with all your heart). First question: why Hashem name יי (Lord) followed by His other name אלהיך (your G-d).
        
        b. Second question: why to love with all heart is written with two ב.
        
        c. Similar situation in Aleynu Leshabeax: “וידעת היום והשבות אל לבבך, כי יי הוא האלוהים” (And you will know in that day and will love with all your heart the Lord who is G-d). The last statement as said is “as written in Torah”.
        
        Answer:
        
        a. Because the names mean different things. The first name (in Hebrew) Havya is the denotation of His Ein Sof as He alone. Or as Kabalists would describe it, this name alludes to the Ein Sof (As opposed to Him who is Ein Lo Techilla) as it is removed from creation. While Elokleinu denotes His applying Himself to the creation. We are thus declaring that the Truth of G-d and the manifestation of Him in His world are one. There’s no separation (so to speak) between heaven and earth. This is of course a very important core belief in Judaism that there is real unity.
        
        b. This qusstion was asked in the Mishna ch. 9 of Brochos, where it is explained to mean that we must love G-d with both our good and bad inclinations, The Yetzer TYov and Yetzer HaRa.
        
        c. The answer to this question is the same as the answer to the first question.
        
        

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• C

  chossid -12 years ago

  choice
  Very nice class!! Thank you!
  
  
  
  its easy for a bocher to chose H Elokeinui but when we get married ,most likely we switch to Hashem Echad.It is idealistic and unrealistic to function with Hashem Elokeinu's choice with a family .In fact I dont know anybody who reflects this choice in his life, maybe except some Yeshiva mashpia,but not ppl in CH or shluchim
  
  

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  • A

    Anonymous -12 years ago

    Re: choice
    Answer: First of all, live on the level of Hashem Elokeinu as a Bochur. It is well known that part of the model of Tomchei Tmimim is that we heat the oven up very high in the beginning so that some warmth is retained throughout the night.
    
    Second of all, your statement leaves no room for any discussion; you state unequivocally that Hashem Elokeinu is impossible. Well, may I dare suggest that your position is based on ignorance? Many Shluchim, especially the early ones, have lived (for years) lives of complete (literally complete) sacrifice and dedication to Yidden and Yiddishkeit, and I think you need to broaden your horizons. Not all Lubavitchers are Baal liBatish and materially constrained. I do believe that it’s a bit harder to find younger people like this but believe me they exist.
    
    Moreover, we live in the Teshuva age, and one does not need to be fry to be a Baal Teshuva. Being a Baal Teshuva today means simply, never stopping to grow in Ruchniyus. Many people, especially Shluchim who were perhaps more Baal liBatish when they went on Shlichus have been so spiritually elevated as to be unrecognizable to their old friends.
    
    Please reconsider what you said, for you! You sign your letter with the name Chossid. This is what Chossid means, to never stop growing. This is in fact synonymous with Baal Teshuva, as we know, the Alter Rebbe’s chosen name for the Chassidic movement was “Baal Teshuva”! If you close the door to growth to yourself you will in fact not grow. If you leave it open you never know, how over the course of your long healthy life IY”H you may spiritually fall in love with Hashem, Yiddishkeit and Torah and in fact serve Hashem on the higher level.
    
    

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Yossi Paltiel

• August 10, 2011
• |
• 10 Av 5771
• |
• 343 views

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