Chassidus: understanding what can be understood of G-dliness PDF Print E-mail
Written by Administrator   
Thursday, 31 August 2017 18:39
Chassidus: understanding what can be understood of G-dliness.
This is a series of classes given (with text in Yeshivas Chovevei Torah during the mornings of the year 5777-78 IYH).
The topic is the G-d and G-dliness.
Section One: Before Logic. 
Foundation: Intellect is (according to Kabbalah and Chassidus) a creation and not an absolute truth. The One who invented it is not absolutely bound by it's laws and limitations. 
 Absolute truths and logical truths, Hashem created and is not bound by the laws of logic.
12 Tamuz 5742: all logic begins with supra-logic, like the idea of Ten S'firos and reasons for the creation.
12 Tamuz 5742: The 10 of Aseres HaDibros is not included in Pirekei Avos (Ch. 5) because it is the basis for the logic in all things 10, so this ten is absolutely higher than reason 
Introduction to Hadran 5746.
According to the RaMbaM Yedia is a Mitzvah that follows simple faith.
Emuna first and the the Mitzvah to use your mind and understand, though it cannot know all that we believe.
Hadran 5746 (1).
Emuna before logic is higher than the logic that follows it based on the principal of cause and effect. 
Hadran 5746 (2).
Abarbanel and Chassidus about the question of which is higher: the pre-Sechel Emuna or the Sechel that follows it. 
Hadran 5746 (3).
Explanation, inside. 
 Hadran 5746 (4).
Shlaimus part one:
What is Shlaimus? Is it a positive or negative thing?
That depends on the integrity of the (one pursuing the) Shlaimus.
By Hashem it is real. 
  Hadran 5746 (5).
Shlaimus part two:
Two levels of Shlaimus:
1) Logical Shlaimus: Metziuo Meatzmuso- we need Him and He doesn't need us.
2) Ain Sof is a higher Shlaimus.
Above those two is Nimna HaNimnaos, if He wishes He can be not Shalaim.
Inside Section 6.
Introduction to higher than Sechel:
1) RaMbaM teaches Yesh MeAyin,
2) Alter Rebbe teaches that Yesh MeAyin leads to constant creation which is the basis for Achdus Hashem.
Achdus is logical but must also be corroborated by Pesukim, because logic doesn't guarantee that this is how it is by Hashem, without Pesukim.
Inside Section 6.
Logic only supports Achdua Hashem inside logic's paramours, thus Pesukim are needed to state absolutely that the world was created with Achdus. 
Admission: this Halacha 4 that discusses Achdus logically and based on Pesukim is included in the first Mitzvah- Yedia; and not the second Mitzvah- Achdus.
Inside beginning of Section 7.
Part of the Mitzvah of Yedia is to appreciate the limit of Sechel and that something is above logic.
This is also part of why it is written: הוא שהנביא אומר הוי' אלוקים אמת.
Inside Section 7 (cont).
After one believes then attempts to understand there is transcendent faith beyond his knowledge. 
But the faith that follows reason is never as pure and true as the simple faith which preceded it.

Section Two: the mind of a Child
The RaMbaM and the RaAvaD on the question of Hashem having a body or a form, what did the RaAvaD mean? 
If you think of Hashem anthropomorphically as a child does: with simplicity, it is not a crime at all.
Hashem's hands and feet.
The RaMbaM in his introduction to the More' explains why the Torah seems simplistic, because it speaks first to the masses and only hints for the greater scholar, because the point of Torah is people should do good actions.
It expects the smart people to figure it out on their own 
History (again) of Chakira vs. Kabbalah and the question of "the mind of the child"- לדעת זה התינוק. 
Children's faith.
This class ended with a lively discussion and debate, it is worth listening to. 
The adult negation of all form, vs. the child's simplicity. 
An adult is Bottul by not being, a child is Bottul in what he is. 
Section Three: מציאותו מעצמותו, מחוייב המציאות, מציאות בלתי מציאות נמצא.
Introducing three points.
The simplest thing to understand about Hashem is מציאותו מעצמותו- He wasn't made, He akways was.
A bit more involved is the idea of מחוייב המציאות- His existence is an imperative, vs. אפשרי המציאות- an existence which is not imperative because it is dependent. 
One  מציאות will meet another מציאות, as opposed to a בלתי מציאות.
When to מציאות meet they interact in a friction-like (or at least in a way that they change each other) way.
Using tension and friction as examples a number of examples are sighted for the idea of a מציאות and especially when two מציאות meet. 
This class ties the issue of tension and friction in with the question of עבודה צורך גבוה.
Basically the idea is מציאות can touch מציאות and you can say about that צורך גבוה. But מציאות cannot touch בלתי מציאות so you cannot say צורך גבוה.
How this this is in עצמות was not satisfactorily explained ועוד חזון למועד. 
Section Four: The Source is more revealed המאור אדרבה הוא בהתגלות.
Introduction: צמצום הראשון cannot happen without מקום.
צמצום הראשון  is the departure from this place.
The question is whether the departure is actual  צמצום כפשוטו or figurative (only for us) צמצום שלא כפשוטו.
Another question is whether the צמצום affects אור or מאור also.
The Alter Rebbe introduces the radical idea of המאור אדרבה הוא בהתגלות.
Only a מציאות נמצא which is אור would interfere with the world need be removed in צמצום הראשון.
And even that is שלא כפשוטו.
But Hashem Himself needs no צמצום as He is no מציאות and interferes with nothing.
Moreover, His מציאות is בהתגלות as we'll explain soon IYH.
המאור הוא בהתגלות cont.
The idea that He that is מציאות בלתי מציאות נמצא is known without any announcing of self or interaction.
We know Him because we have Him in us. 
Review (one more time).
Stories that describe being without any expression; yet being very present as a way of understanding המאור הוא בהתגלות. 
היושבת בגנים ה'תשי"ג.
The Rebbe takes this to an entirely new level explaining the influence of עצמות that is בהתגלות while being altogether concealed.
Introduction: why is the צמצום הראשון in a way of סילוק- the total removal of the light (rather than מיעוט)?
The traditional answers are:
1) To fortify the שרש הכלים that they should be dominant after the צמצום that they should be the תתאה גבר.
2) To change the quality of the אור אין סוף from being an עיגול to being a קו which is an אור של תתולדה compared to לפני הצמצום.
The Rebbe adds a third and entirely new idea: to reveal the עצם which only emerges in the absence of all אור.
This עצם allows for the התאחדות of אור and כלי. 
היושבת בגנים ה'תשי"ג cont.
This class continues explaining the idea that the union of אור וכלי must come from עצמות.
This is enhanced by comparing to the idea of כונה found in the המשך תער"ב and other sources. 
בלילה ההוא ה'תשכ"ה.
This class further explains the idea of עצם giving כח in this case as it relates to the "night" (darkness of Golus) of the Purim story.
He explains to levels of העלם:
1) העלם בשביל הגילוי.
2) העלם מצד עצמו.
The first idea is the traditional one and it is about revealing the light after the Tzimtzum.
 The second idea is about the עצם being revealed and what it achieves.
בלילה ההוא ה'תשכ"ה cont.
The Purim story is explained based on this new idea.
בלילה ההוא is lower than בלילה הזה but it has a higher a source.
From the level of בלילה ההוא in it' source the miracle of Purim came to be. 
The Avodah of המאור הוא בהתגלות part 1.
The Rebbe introduces us to the notion that the Ba'al SHem Tov's ואתה קדוש יושב תהילות ישראל isn't the same as לאתקנא רזא דשמיא or לשם יחוד קוב"ה ושכנתי'ה because ti is to עצמות שהוא בהתגלות! 
 The Avodah of המאור הוא בהתגלות part 2.
Review of the ideas of צמצום  and that it only relates to אור where the צמצום is שלא כפשוטו, but the מאור need not be מצומצם as it is a בלתי מציאות נמצא. At the same time the Alter Rebbe introduces us to the idea of המאור הוא בהתגלות which menas that the בלתי מציאות of מאור has a real effect on the creation.
Here we discover two levels in this non-revelation of revelation of המאור בהוא בהתגלות:
1) where the מאור has no affect on מקום.
2) through the תהילות ישראל it has an effect on מקום.
All this needs our attention. 
 The Avodah of המאור הוא בהתגלות part 3.
The two levels of המאור הוא בהתגלות: as he is not affecting the מקום and how He touches the reality of "worlds" מקום (?) in  a revealed way. 
 The Avodah of המאור הוא בהתגלות part 4.
Today we read the entire paragraph inside.
The text leaves room for some question on how we understand it.
But for the most part it appears that שם שמים שגור בפי כל  regarding המאור הוא בהתגלות is different than המשת אור בכלי. 
The Avodah of המאור הוא בהתגלות part 5.
Explaining the idea of Maor BiHisgalus being affected by praising Hashem about matters of Gashmiyus.
Preface: מאמר ושבתי בשלום ה'תשל"ח introduces the idea that כל מעשיך יהיו לשם שמים and בכל דרכיך דעיהו are higher than Torah and Mitzvos because theya re a lower תחתון.
דרך אגב the question of גדול מצווה ועושה ממי שאינו מצווה ועושה.
The idea is that the external world (made from letters of עשרה מאמרות) also becomes part of the internal world (of אלוקת תורה ומצוות) entirely by man's effort.
The Avodah of המאור הוא בהתגלות part 6.
The external world is also G-d's.
Revealing this (G-dliness in eating drinking etc.)  isn't achieved by changing it (as we do when we do Mitzvos) but by thanking Him for it, then the "space" of the world is affected by the fact that he is fully revealed, as per המאור הוא בהתגלות.
This is also the ideas of כל מעשיך לשם שמים and בכל דרכיך דעיהו as explained in ושבתי בשלום ה'תשל"ח. 
Section Five: אמת Hashem is Truth, and in Him can there be truth.
אמת (part 1).
Introduction to "אמת".
The human quest for truth and that knowing the truth and knowing truthfully are entirely different hings.
Some stories enlighten this class. 
אמת (part 2).
The idea of הארה דהארה is introduced to explain שערות.
שערות are introduced to explain י"ג מדות הרחמים and their connection to the י"ג תיקוני דיקנא.
there are two ideas of שערות as הארה דהארה:
A. at the end of השתלשלות light is separated and becomes קליפה because it is so little. כרחל לפני גוזזי' נעלמה and שער באשה ערוה are expressions of this.
B. When higher than השתלשלות comes without צמצום it needs a דילוג so it comes בשינוי המהות, like the טיפה carries essence.
Examples for this would be קדוש יהי' גדל פרע שער ראשו of the נזיר, and הלכות that are נובלות חכמה שלמעלה תורה. 
אמת (part 3).
The "Hair" of the 13 Middos HaRachamim, with the exception of the middle one: ואמת which is the face itself. 
אמת (part 4).
The  משלים for אור אין סוף
First: חיות הנפש which is a משל for ממלא כל עלמין because the כלי and the אור are both detailed and adopted.
Second: אור השמש which is a משל for סובב כל עלמין because the כלי has adaptations in applying the אור to itself, but the אור is always the same.
Third: חכמת אדם תאר פניו, is a משל for עצם אור אין סוף because neither the אור nor the כלי are adapted.
This third idea is quite similar to the discussion we had about המאור הוא בהתגלות, however that discussion was about מאור and this discussion is about עצם האור.
תיקון ואמת is this third level of אור, unchanged. 
אמת (part 5).
 The meaning of ואמת being the center of the 13 מדות הרחמים is that it is how the essence appears as a מדה in מדה"ר.
This is explained by usimg תפארת as a model in the עשר ספירות of השתלשלות that it is how אין סוף appears among the ספירות.
The same is true of ואמת which is how the עצם which is represented by the ב' אפי appear in the י"ג מדות הרחמים.
אמת (part 6).
1) Continuation and conclusion from last class: how אמת is among the י"ג מדות הרחמים.
2) אמת isn't only כמות (that it lasts forever) but איכות there is an absolutism in each point (in time space and form).
אמת (part 7).
איכות of אמת continued.
How the אמת of Hashem changes our world.
אמת (part 8).
 1) אמת of Hashem affects the world cont.
2)  Introduction to:
א. הוא קיים ושמו קיים וכסאו נכון
ב. חזקים כיום הבראם, קיימין במין וקיימין באיש
Section Six: אמת Hashem's Truth; the Truth from Him in G-dliness and the Truth from Him in worldliness.
אמת (part 9).
beginning of discussion of הוא קיים ושמו קיים וכסאו נכון and קיימין באיש וקיימין במין בנבראים.
Hasehm's "truth" comes from Him alone; while whatever else has whatever kind of truth gets it from Him.
Two ideas:
1) lasts forever.
2) Is qualitatively "True" meaning each point of a True being is True in and of itself "in it's quality". 
אמת (part 10).
What is G-dliness? אור מעין המאור; it is not new (מחודש) but it is not Eternal (קדמון) either.
It is a קדמון by divine will.
This is called גילוי רצונית which is higher than רצון.
This explains the nature of the אמת of אור אין סוף. 
אמת (part 11).
אור מעין המאור.
What does מעין mean, and how is this related to the question of אמת. 
אמת (part 12).
Beginning of the third discussion on אמת- as it is in נבראים:
הירושלמי על הפסוק אלה תולדות השמים והארץ בהבראם וגו' ופי' הירושלמי שהם "חזקים כיום הבראם" וכו
This is אמת (eternity) in creation (קליפה) which is not real it is forced by the will of Hashem. 
אמת (part 13).
הפסדות is happening and being reversed all the time.
משל the way מלאכים do a שליחות and the way נשמות ישראל do a שליחות.
For the נשמה it is natural; for the מלאכים it is super imposed from without.
This is the difference between אמת in אלוקות and in נבראים. 
אמת (part 14).
 אמת in נבראים is something that is dying that an outside force prevents it's death to complete itself.
אמת (part 15).
 Back to earlier stack: תניא פרק י"ג.
אמת means no change; the צדיק is accordingly אמת as his עבודה is constant.
But the בינוני fluxes; so how is his עבודה true?
1) His ability to constantly reawaken this makes this אמת.
2) this is the best he can do so it is HIS (the בינוני's) אמת. 
אמת (part 16).
Continued inside תניא סוף פרק י"ג.
הריני קורא באהבתם שבתפילתם שפת אמת תיכון לעד!
If אמת is truly infinite there cannot be a place where it isn't or it is limited!!! 
Section Six: אתה הוא הוי' לבדיך - levels of G-dliness before the צמצום.
מדריגות לפני הצמצום (part 1).
אתה א
Basically אתה is HIM.
He is known to no one and to everyone.
He is בהתגלות yet not even בגדר העלם וגילוי.
This is a throwback to the discussion of המאור הוא בהתגלות. 
מדריגות לפני הצמצום (part 2).
אתה ב
Continued; we all know Him and know Him not at all, all at the same time. 
מדריגות לפני הצמצום (part 3).
This is the beginning of the discussion on אלקות.
As transcendent and infinite and as "to itself" (עצמיותדיק) as it may be it is the beginning of מציאות נמצא.
Thus levels that have absolutely nothing to do with worldliness are called העלם (which is the opposite of, yet connected to גילוי).
מדריגות לפני הצמצום (part 4).
The revealed light of Elokus (through אותיות נבדלים מיני'ה ובי'ה) on two levels:
1) before רצון which is מקור סובב כל עלמין והו"ע ספירות אין קץ.
2) After the רצון for worlds which is basically the רצון לע"ס הגנוזות- מקור ממלא כל עלמין.
מדריגות לפני הצמצום (part 5).
 ג' מדריגות באוא"ס מחילת באתי לגני התשי"א בקיצור.
יכולת (class 1).
The idea of יכולת which is both אור and not אור is suggested as a way of resolving a dispute between the רמ"ק and the (פלח הרימון (רמ"ע מפאנו about the term אין סוף.
The רמ"ק holds that Hashem is אין סוף while the רמ"ע holds that Hashem is אין תחילה.
The idea of יכולת allows the two of them to (both) be discussing אור and not עצמות when using the term אין סוף.
But the idea of יכולת then becomes a new and very involved idea in Chassidus. 
מדריגות לפני הצמצום (part 6).
יכולת (class 2). Continued.
מדריגות לפני הצמצום (part 7).
יכולת (class 3).
The difference between אור and the יכולת לאור is the difference between כח  and יכולת.
כח  exists in the בעל הכח.
יכולת does not exist in the בעל היכולת. 
Section Seven: G-d אויבערשטער and the terms עצמות ומהות and מאור and the problem in these terms. 
מדריגות לפני הצמצום (part 8).
עצומ"ה מאור (class 1).
אתם נצבים תשמ"ח.
Hashem cannot in truth be called עצמות or מהות, since both are definitions and specific allusions, and Hashem is above that altogether. 
מדריגות לפני הצמצום (part 9).
עצמו"ה, מאור (class Two).
Beginning of discussion on מאור; can you or can you not call Hashem מאור?
Footnote of Rebbe ספר המאמרים מלוקט חלק ב' ע' רפ"ה הערה 27.
The question is: the entire Kabbalah revolves aroubnd the idea of אין סוף or הוי'ה which we call אור.
But for it to be real, אור cannot be a creation; it must be a bi-product of the very existence of Hashem, like "His face" or מציאות נמצא, but if Hashem is not מאור how is אור really אור? 
מדריגות לפני הצמצום (part 10).
עצמו"ה מאור (class 2).
 רס"ו ע' רמ"ב. 
Beginning of discussion on מאור; can you or can you not call Hashem מאור?
He is much more than מאור but He's מאור also.
The Mashal of a diamond. 
מדריגות לפני הצמצום (part 11).
עצמו"ה; מאור (Class 3).
רס"ו ע' תנ"ג-ד.
תחילה ותחילה לכל.
Neither of these terms define any kind of relationship between Hashem and the creation; it all comes from Him, but that doesn't tell us what HE is.
He is first, and all that follows must be from Him, but he is not at defined by them. 
מדריגות לפני הצמצום (part 12).
עצמו"ה; מאור (Class 4).
מאור must be Hashem (because of the idea of אור; but He is NOT מאור at the same time.
Hashem IS מאור but much more as well. 
מדריגות לפני הצמצום (part 13).
עצמו"ה; מאור (Class 5).
Half the class only.
This short talk speaks to the idea that ישות comes from עצמות ומהות and is carried by; but not revealed in אור.
This means that אור is not only מעין המאור but מעין the עצם which is יש האמיתי. 
Class seventy.
מדריגות לפני הצמצום (part 14).
עצמו"ה; מאור (Class 6).
רס"ו ע' תנ"ו.
Inside, the idea that אור carries עצמות and בלתי מציאות נמצא in itself בהעלם.
מדריגות לפני הצמצום (part 15).
עצמו"ה; מאור (Class 7).
רס"ו ע' תר"י- תרי"א.
What does אור tell us about עצמות and what does אור not tell us about עצמות.
1) Through או you know that Hashem is a מאור.
2) Through אור you know that he is a יש.
3) There are things in  Hashem that are not at all in Ohr.

Class Seventy Two.
 מדריגות לפני הצמצום (Part 15).
עצמו"ה; מאור (Class Eight) 
רס"ו ע' תר"י- תרי"א.
Repeat reading inside with more clarity.
In explaining מציאות נמצא and בלתי מציאות נמצא in מאור by reading and explaining the first few Halachos in רמב"ם the way the Rebbe explains them in the הדרן הגדול.
Class Seventy Three.
מדריגות לפני הצמצום (Part 16).
עצמו"ה; מאור (Class 9).
Continued two ideas in מאור the first is a מציאות נמצא  and the second מציאות בלתי מציאות נמצא.
The רמב"ם is revisited.