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The Alter Rebbe's Revolution in Tzimtzum -- Part 3

Everybody Knows Him; But No One Has Any Idea Who He Is -- The Never-Ending Quest of the Kabbalists for Intimacy with the Divine

1 hr 29 min

Class Summary:

Everybody Knows Him; But No One Has Any Idea Who He Is -- The Never-Ending Quest of the Kabbalists for Intimacy with the Divine

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  • Anonymous -4 years ago

    Isn't this whole discussion considered 'Ma lifnim uma l'achar'? Who says we're allowed to delve into such a question? It seems to be something beyond human capacity.

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  • L

    Lazer -11 years ago

    Follow up
    Thank you for your response and the sources you gave. Very much appreciated! Yes, I do listen to your class attentively. I have learned chassidus through our Yeshivah system for many years, but have a vague or surface level understanding of much of what I learned. I see your class as an opportunity to get a better and more thorough understanding of chassidus. Thank you for making the extra strong effort in expanding these abstract yet important concepts in chassidus!

     

    I have learned in the past a bit of the sugia of “Avoda tzorach Gavoha” in Lo Sihye Mishakail 5712 but never got a good understating of that part of the maamar where it address this concept.

     

    I will eagerly wait for a class where you might address this topic more thoroughly.

     

    I just had a chance to listen to the second half of the class. Toward the end, you explain the difference between אור and הארה, both really being the same “light”, just one before the צמצום and one after the צמצום. You explained the reason for why the name becomes different, because of its context or focus now that they are in a “different place” in the process and therefore which part within the “light” we are focusing on. But then at the end of that you say that they are indeed different and it not just about the context or what part within the “light” we are focusing on. Any way to understated that better?  

     

    On a side note, earlier the class you spoke about the difference between חקירה and קבלה, very interesting! Based on the explanation of what חקירה is (vs. קבלה which is מסיני), is חקירה then considered a part of Torah? Or is it our חכמים like רמבם etc. taking ideas from world philosophy of the time and applying it to Torah? I guess the niglah difference would be, is one יוצא the Mitzvah of לימוד התורה by learning רמבם חקירה? If it is considered a part of Torah, what would be the explanation for how in can be Torah?

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    • A

      Anonymous -11 years ago

      Re: Follow up
      1) You could have come to Lubavitcher yeshiva and learned Chassidus from me.

      2) Ohr and Ha’arah can be the same light (depending on context) and they can be different levels of Ohr.

      I think this is self explanatory.

      3) Chakira is Torah because the RaMbaM is Torah and when he wrote what he wrote it is Torah (the same is true of the RaSaG etc.).

      There is an additional point (see RaMbaM Hil. Kidush HaChodesh end of chapter 17 (carefully) and the More’ Nivuchim, beginning of chapter 71 (in section1) and you’ll see that the RaMbaM holds that the ideas he takes from the Greeks (at least in the area of Astronomy and Kidush HaChadashim and Ibbur Shanim, which are Mitzvos) he is not talking from them, but taking back from them and they were originally Halacha LiMoshe MiSinai.

      I don’t think this applies to all of Philosophy, though the RaMbaM basically uses Aristotle as a means of disagreeing with every single one of his core ideas. So is the RaMbaM philosophy? Is he Aristotelian thinker?

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  • L

    Lazer -11 years ago

    Relationship with G-d vs. G-dliness
    Firstly, Thank you so much for your classes, they are very helpful in getting a thorough understanding of chassidus.

     

    In the first part of this class you explained so well the definition of “relationship”, and therefore if it’s possible to not only do what Hashem wants but also to have a “relationship” with him. You explained why according to Jewish philosophy it’s not possible but why according to kabbalah it is possible, but only with G-dliness. Then, as an aside, you said that according to chassudis however, one is even able to have a “relationship” (as you described what a “relationship” means vs. doing what Hashem wants) with G-d, not just G-dliness.



    Can you give some reference to where this is explained, or where you might have once explained this idea in one of the past classes?

     

    If you haven’t explained this idea yet. I think it would make for a very informative and interesting class in the future.

     

    Thank you again,

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    • A

      Anonymous -11 years ago

      Re: Relationship with G-d vs. G-dliness
      Thank you for your comment which reveals a strong attentiveness, which is, of course, any teachers greatest delight.

      I appreciate your question and there is a time for everything, I suppose one day we’ll explore the question you raised, but that time is not now.

      “According to Chassidus however, one is even able to have a “relationship” (as you described what a “relationship” means vs. doing what Hashem wants) with G-d, not just G-dliness”.

      I’ll give you one source and leave the more broad version of this for another time.

      See Chai Elul 5712 Se’if 3. (Toras Menachem vol. 6 bottom of page 159-6.)

      If you know the sugia of ‘Avoda tzorach Gavoha’ this will be sufficient.

      (Avodas HaKodesh Chelek Avoda (from the beginning) Ayin Beis vol. 2 page 913 ff. Lo Sihye Mishakail 5712).

      The sources above deal with Godliness not God, the source from 5712 (Chai Elul) deals with Atzmus.

      A longer version of this will have to wait for a class, I cannot do this in a note like this.




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Yossi Paltiel

  • May 1, 2013
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  • 21 Iyyar 5773
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