Is the assertion of Atzmut placed in the body simply a paraphrase of what is stated in the beginning of the Second Chapter of Tanya? I listened to Rabbi Manis Friedman's shiur on the matter - I don't see the connection with what it says in Tanya. Even if you want to assert that a tzadik's soul is less transformed and is thus closer to G-d, it doesn't follow that the previous Rebbe should be described as Atzmut placed in a body - more than any other tzadik. I also don't understand the explanation about brain versus toes and connection to parents. At this point none of this computes - but I'll keep trying.
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Rael Levinsohn comment to "Chabad - Atzmut was placed in a body III":
For those who want an english version of the sicha see
I am confused why everyone is harping on this sicha, when in fact the original source for this idea is in the Tanya itself. Likutei Amarim Chapter 2:
See here:
Key line: "The second, uniquely Jewish, soul is truly “a part of G-d above,
ונפש השנית בישראל היא חלק אלו-ה ממעל ממש
The second, uniquely Jewish, soul is truly “a part of G-d above,”
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“A part of G-d above” is a quotation from Scripture (Iyov 31:2). The Alter Rebbe adds the word “truly” to stress the literal meaning of these words. For, as is known, some verses employ hyperbolic language. For example, the verse describing “great and fortified cities reaching into the heavens” is clearly meant to be taken figuratively, not literally. In order that we should not interpret the phrase “a part of G-d above” in a similar manner, the Alter Rebbe adds the word “truly”, thus emphasizing that the Jewish soul is quite literally a part of G-d above.
The comparison that the earlier poster correctly drew is that according to Chassidus, Hashem's very Essence is the core of the Neshama of every Yid. Or, as Chassidus puts it, "the essence of the Neshama is one with the Essence of Hashem." Because of the Tzaddik's tremendous bittul to Hashem, this inner core is openly revealed within him.
ReplyDelete"it doesn't follow that the previous Rebbe should be described as Atzmut placed in a body - more than any other tzadik"
Where in the sicha is it implied that Hashem is not revealed through other Tzaddikim? You need to see it in context. The context of the sicha is the Rebbe addressing Chabad Chasidim and speaking about the type of emunas Tzadikim they should have in the Previous Rebbe. That's all. No implications about others.
(Two requests:
1. Please, it's not necessary to blow up my every comment, unless you have a specific reason for doing so.
2. Please try to stick to one topic in each blog post.)
Re Tanya ch. 2: It's a bit hard, but once you learn it several times it becomes more clear. Here is an article that explains it somewhat in Hebrew: http://www.daat.org.il/?page=articles&id=15
ReplyDeleteThis is the basic pshat as I understand:
The ben comes from the tipa, which comes from moach ha’av. In the ben himself, the division into different limbs comes only from the stay in the womb of the mother. However, that is not the core of the ben; the true core of the ben is the tipa. However, even once born, in the moach ha’ben there is an open revelation of the connection of the ben with its original source, the moach ha’av. Thus, every individual limb of the body, even the toenails, remains connected with its original source, the moach ha’av, through its connection to the moach ha’ben.
The moach ha’av refers to Chochmah of Atzilus, which is the original shoresh of neshomos Yisroel, the ben.
There are many different levels of neshomos, corresponding to the degree that the different neshomos are affected by the worlds (Beriah, Yetzirah, and Asiyah) as they pass through them on their way into their respective bodies in this lowly world.
As is known, the Jewish people correspond to a body. Some Jews are feet, for they excel in good deeds, etc.. All neshomos stem from the head, however. As is known, the heads of the neshomos Yisroel are the tzadikim. In them the shoresh of neshomos Yisroel in Chochmah of Atzilus shines openly (due to their tremendous bittul to rotzon Hashem). Thus, all Jews connect with their source in Chochmah of Atzilus through connecting with the Tzadikim.
This is the deeper meaning of the Ma’amar Chazal “u’ledovko boi,” that through connecting with talmidei Chachomim, one connects to the Shechinah.
Here is a letter of the Rebbe discussing the inyan on a more advanced level: http://www.chabadlibrary.org/books/default.aspx?furl=/admur/ig/2/331
http://www.identifyingchabad.org/sum
ReplyDeleteHalachic concerns
Getting Things Straight
ReplyDeleteHow to identify the beliefs of individual Lubavitchers
Walking up to your Lubavitcher neighbor and asking him whether he davens to his dead rabbi is about as useful as asking a used car salesman whether the sticker price is a good deal. Just what do you think he's going to say? Even if he would acknowledge to himself that he does daven, he can easily justify hiding the information from you because, after all, he doesn't really "daven", but is, instead, "betten" or, even better, involved in "hiskashrus".
Similarly, don't expect reliable results from questions like "do you believe the rebbe is Moshiach?" Which normal Lubavitcher would put his job or reputation on the line by admitting that to a misnagid? If he's worried about the consequences, he, too, will say "no", while thinking to himself, "sure, he might not be moshiach yet, but he will soon" or "I don't believe he's Moshiach, I know he is."
Ditto for "is your rebbe still alive?"
And who can blame them for being evasive? They know what's at stake and what has to be done to avoid bad PR just like a mechanech in a yeshiva katana knows to skip certain sensitive Rashis when teaching lower grades. Those kids aren't ready for it yet. It's called self-censorship and everyone does it.
So, when accurate identification is essential, what's to be done?
First of all, be clear about what you want to find out and why. If you're interviewing someone to know if he's fit to provide you with shechita or StaM (or provide your wine etc.), his attitude to hiskashrus is probably the best indicator. If you want to know if, let's say, his summer day camp (or school) is appropriate for your child, you will probably also want to know if he's going to be teaching about his "Moshiach".
It should be self understood that a Lubavitcher who believes his rebbe is Moshiach will certainly find a way to teach about it to anyone within his sphere of influence. Teaching about Moshiach (i.e., teaching that he's already here) was possibly the one subject the rebbe promoted more than any other. And he clearly wanted his followers involved in its spread as well. Expecting a Lubavitcher to stay off the subject is like expecting a ben Torah to teach "Yiddishkeit" without any mention of mitzvos and yiras shomayim! Thinking otherwise is dangerously naïve.
We'll address hiskashrus first.
It's preferable for the conversation to take place with at least two other people present who will understand what's going on and be able to repeat it later. At the same time, we must consider the Lubavitcher's feelings and try as much as possible to avoid causing him any embarrassment.
Next, ask him how he understands the Rebbe's "atzmus u'mehus" sicha from 5711 (you might like to have a copy with you). Ask specifically if he feels the Rebbe was correct when he permitted a chassid to "betten" his (dead) rebbe because it's the same as speaking to atzmus HaShem.
If the Lubavitcher replies that it's complicated, ask him to explain how he understands it, as it's his mindset that we need to understand right now.
If he dismisses the sicha by saying something like "it's no different then Moshe when the Shechina spoke from his throat", ask if he understands the huge difference between Shechina and Atzmus (Shechina is a finite and temporal presence or manifestation of HaShem, Atzmus is, well, Atzmus. We can't even discuss Atzmus)? Be clear that you don't accept that as an explanation of the sicha.
If he tells you that the sicha is only advising us to ask a tzadik to daven to HaShem for us, point out that the rebbe himself, in his footnote to the sicha, acknowledges that this is an idea that he hadn't seen anywhere in any books of chassidus. But if it's only about asking a tzadik to daven for you, why would you need Chassidic books? What's wrong with Chumash? Didn't Aharon Hakohen ask Moshe to daven for Miriam?
In any case, you can tell your Lubavitcher, it's perfectly clear from the whole language of the sicha that the rebbe was equating himself (and his shver) with Atzmus. This wasn't about davening to HaShem, but about being HaShem.
We would suggest that unless your Lubavitcher is willing to admit that the sicha is forbidden to follow (and the rebbe was badly mistaken), he's probably a card-carrying min. If he does admit it (using language like "yes, that's always bothered me, too"), then you might ask him why he's still part of a movement that so widely teaches such things...and why, if he admits that it's wrong, he encourages other Jews (including his own children) to live such a lifestyle?
Now what about messianism?
This one's easier. Ask your Lubavitcher whether it's impossible for Rabbi Menachem Mendel Schneerson, after his petira, to be Moshiach and that Moshiach will therefore have to be someone else. If he replies "well, you can't say it's absolutely impossible..." then you can be confident he's a believer.
If he answers that "we don't like to point fingers. We only want Moshiach to come soon - whoever he is" then he's being evasive. He hasn't answered your question at all and you have a right to wonder why.
We believe it's unfortunate, but absolutely essential that modern Lubavitchers hoping to provide religious services to frum Jews be subjected to such an examination. But even if you go to the trouble of questioning him (or her), make sure that you do it properly and don't simply add to the clouds of confusion already swirling around our nation.
http://www.identifyingchabad.org/clarify.html
רדו לעמק יהושפט לעומקא דדינא לבער הקוצים מכרם בית ה' צבאות כל בני ישראל להדפם ולרודפם ברדיפות מלאות הזעם להחרימם ולעקור שרשם בנפשם ומאדם, לעקור אותם ולשרש אתהם כדין עבודה זרה. צא תאמר להם. הכנס אל תאמר להם, המה הקהל מורידין ולא מעלין לדכאם ולמוגגם כמוץ לפני מים ולהתאמץ להפרידם איש מאחיו לבלי יתחברו ויתקשרו יחד חבר בוגדים ומנגדים נגד דת תוה"ק ובכל מקום שהם מצויים לשלחם מן המחנה כדין צרוע וזב
ReplyDeleteואני על משמרתי אעמודה כמאז כן עתה... ועל כל מי אשר בשם ישראל יכונה ואשר נגע יראת ה' בלבבו מוטל עליו להדפם ולרודפם בכל מיני רדיפות ולהכניעם עד שיד ישראל מגעת כי עוונם טמון בחבם וכי קשים המה לישראל כספחת
אמוני בני ישראל החרדים לשמוע בקול דברו. תצא אש קנאתם ומצאו קוצים כסוחים נתנו לאכלה, יכלו אותם מכרם ה' צבאות העם בחר לנחלה לו, אם ללצים יליצו יריצו גולגלותם. מכנים עצמם בשם חסידים, חסד היא. לא יחמול עליהם איש ולא יחנם, ולתת עדת חנף גלמוד, והשומע להם ימתח על העמוד. לבשו קנאת ה' ויצא רשף לרגליכם, מפיהם לפידים יהיו בלהט החרב נוקמת נקם ברית ותורה נוקמת, והנשארים יראו וישמחו, כי שמחה לצדיק עשות משפט ולפועלי אוון מחיתה, ה' יחישנה בעיתה. נאום עורך שוע בצר נפשו, כי רע עליו המעשה, המקנא קנאתו ואליו הוא נושא את נפשו, אלי' במוהר"ר שלמה זלמן זלה"ה.
"The comparison that the earlier poster correctly drew is that according to Chassidus, Hashem's very Essence is the core of the Neshama of every Yid. Or, as Chassidus puts it, "the essence of the Neshama is one with the Essence of Hashem." Because of the Tzaddik's tremendous bittul to Hashem, this inner core is openly revealed within him."
ReplyDeleteThe above statement is incorrect, that any varying emanated being could be bound in simple unity Hashem's invariable core essense.
There is this Adam Kadmon thing and the Yechida is related to that level. Enough said, check your sources.