Sorry for making this a post but you are the only representative of Chabad on this blog - as well as a very articulate spokesman. I don't want this blog to be a one sided presentation of the issues.
Rabbi Yehoishophot Oliver commented to "Chabad - Soul is actually a part of G-d/Tanya":
Rabbi Yehoishophot Oliver commented to "Chabad - Soul is actually a part of G-d/Tanya":
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:
This 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:
See also Rabbi Haim Vital. Sefer Eytz Haim 42:1.
ReplyDeleteSefer Eytz Haim originally published in the 16th century, contains the teachings of Rabbi Yitzcack Luria as compiled by Rabbi Vital.
Shneur Zalman of Liadi, 1745–1812, the Baal HaTanya was an adept student of Rabbi Luria's kabbalistic works upon which the Tanya was based. Tanya is widely studied by Hassidim other than Lubavitch; many Satmarer Chassidim know Tanya by heart.
Rabbi Moshe Haim Luzzatto of Padua 1707-1747, the Ramchal, also based much of his work upon the teachings of Rabbi Luria.
Lurianic Kabbalah was at one time accused of being the cause of the spread of the false Messiah Shabbetai Tzvi, despite the fact that it has also been said that Shabbetai Tzvi avoided teachings of the Arizal because his system disproved their notions.
Despite the wrongful association with Shabbetaism, Lurianic teachings have remained the leading school of mysticism in Judaism, and an important influence on both Hasidism and Sefardic kabbalists.
(The Sabbateans did use Rabbi Luria's concepts of nitzotzot trapped in kelippot and pure souls being mixed with the impure (see below) to justify some of their a-halachic actions).
Although the Lubavitch Movement considers the teachings and practices of the Ari as major influences on its own teachings and practices, the teachings of the Ari have been widely accepted among all of Orthodox Judaism.
Jersey Girl,
ReplyDeleteNo one has mentioned the teachings of the Ariza"l, and indeed the Baal HaTanya, the Ramcha"l, the Gr"a, and the Rasha"sh all taught what they perceived to be the meaning of the Ariza"l's teachings. The disagreement is what he means, not the whether or not the teachings are true.
The fact that the Tanya is based on those teachings does not give it more credence in the eyes of its critics.