Chassidus: understanding what can be understood of G-dliness Print
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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.
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. 
Class One.
 Absolute truths and logical truths, Hashem created and is not bound by the laws of logic.
Class Two.
12 Tamuz 5742: all logic begins with supra-logic, like the idea of Ten S'firos and reasons for the creation.
Class Three.
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 
Class Four.
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.
Class Five.
Hadran 5746 (1).
Emuna before logic is higher than the logic that follows it based on the principal of cause and effect. 
Class Six.
Hadran 5746 (2).
Abarbanel and Chassidus about the question of which is higher: the pre-Sechel Emuna or the Sechel that follows it. 
 Class Seven.
Hadran 5746 (3).
Explanation, inside. 
Class Eight.
 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. 
Class Nine.
  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.
Class Ten.
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.
Class Eleven.
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. 
Class Twelve.
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.
Class Thirteen.
Inside Section 7 (cont).
After one believes then attempts to understand there is transcendent faith beyond his knowledge. 
Class Fourteen.
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
Class Fifteen.
The RaMbaM and the RaAvaD on the question of Hashem having a body or a form, what did the RaAvaD mean? 
Class Sixteen.
If you think of Hashem anthropomorphically as a child does: with simplicity, it is not a crime at all.
Class Seventeen.
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 
Class Eighteen.
History (again) of Chakira vs. Kabbalah and the question of "the mind of the child"- לדעת זה התינוק. 
Class Nineteen.
Children's faith.
This class ended with a lively discussion and debate, it is worth listening to. 
Class Twenty.
The adult negation of all form, vs. the child's simplicity. 
Class Twenty One.
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.
Class Twenty Two.
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. 
Class Twenty Three.
Class Twenty Four.
One  מציאות will meet another מציאות, as opposed to a בלתי מציאות.
Class Twenty Five.
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. 
Class Twenty Six.
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.
Class Forty.