Moshiach's Torah and Shabbos - Rav Itchie Mayer Morgenstern on Parshas Yisro

Here is Reb Itchie Mayer Morgenstern's Torah on Parshas Yisro, with English excerpt and full text in both English and Hebrew in pdf form. You can send an e-mail to this address to subscribe to receive Rav Morgenstern's Torah in your e-mail box every week.

“Remember the Shabbos day to keep it holy. Six days shall you
labor and do all your work, but the seventh day is Shabbos unto Hashem your G-d,
in it you shall not do any manner of work; you, nor your son, nor your daughter,
nor your manservant, nor your maidservant, nor your cattle, nor your stranger
that is within your gates. For during six days Hashem made heaven and earth, the
sea and all that is in them, and rested on the seventh day. It is for this that
Hashem blessed the Shabbos day and hallowed it.”[1]

Rashi explains: “‘And do all your work’—When Shabbos
arrives, it shall be in your eyes as though all of your work is done, so that
you do not remain preoccupied with labor.”[2]

Shabbos and the Torah of
the Future

Rebbe Nachman of Breslov taught that in the future, “on the
day that is entirely Shabbos,” the Torah of Atikah Sesima’ah will be
revealed.[3] As the verse says: "אָז תִּתְעַנַּג עַל הוי"ה"—“Then [in the
ultimate future] you will delight in [literally ‘upon’] Hashem-HaVaYaH.”[4] We
will delight upon HaVaYaH, which is the level of Atikah Sesima’ah.[5] This is
the main delight of Shabbos [and this verse is part of the extended kiddush of
the morning meal].

Reb Nosson of Breslov explains that the main element
of the sanctity of Shabbos derives from the Torah of Atikah Sesima’ah that will
be revealed and shine forth in the ultimate future. Although the Torah will
never be dispensed with, G-d forbid, and one should never think that the Torah
that we have now will ever be replaced, nevertheless the purpose of the arrival
of Moshiach is to reveal a “new Torah”—to help us fulfill the Torah completely.
Even now we can see that although Hashem commanded us to “be holy”—to sanctify
ourselves to an added degree within the limits of that which is permitted to
us[6]—nevertheless it is hard for us to find and follow a path that will lead us
to fulfill this commandment completely. Similarly, we find ourselves falling
short of fulfilling all of the Torah’s mitzvos perfectly, in all of their
detail, without ulterior motives. And even though Hashem planted tzaddikim in
every generation who provide us with guidance and instruction, still we feel far
from genuine avodah because the Soton exerts efforts to upend all the best
advice and intentions.

However, when Moshiach arrives he will be known
as Pele Yo’etz—“wondrous advisor”—[because his advice will achieve its purpose
fully].[7] Then we will see the fruition of the promise: “Behold, days are
coming, says Hashem, and I will make a new covenant with the house of Yisrael
and with the house of Yehudah. It is not according to the covenant that I made
with their fathers in the day that I took them by the hand to bring them out of
the land of Egypt, for they broke My covenant, although I was a master over
them, says Hashem.”[8] This means that true guidance will be revealed that
cannot be “broken” by the sitra achra so that the Jewish people will be able to
fulfill the Torah’s commandments completely, and then they will attain an
everlasting redemption. This level corresponds with the holiness of the Shabbos,
because Shabbos comprises the letters תשוב:"וְשַׁבְתָּ עַד ה' אֱלֹקֶיךָ"—“And
you will repent/return to Hashem, your G-d.”[9] As Rebbe Nachman expressed it,
through observing the Shabbos, one draws the light of Moshiach and of repentance
upon himself.[10]

[1] Shemos 20:7-10
[2] Mechiltah
[3] Likutei
Moharan I:49
[4] Yeshayah 58:14
[5] Zohar I:219
[6] Vayikra 19:2 and
Rashi there.
[7] Yeshayah 9:5
[8] Yirmiyah 31:30-31
[9] Devarim 30:2
[10] Sefer HaMiddos

CLICK HERE to Get Toras Chochom on Yisro.

CLICK HERE to get Toras Chochom on Yisro in English.

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The "Chiddush" of the Baal Shem Tov - Translation from the Piaczena

As more of an explanation of this post, about the "innovation" of the Baal Shem Tov, I wanted to translate (loosely) the first couple of paragraphs of the third perek of Mevo Hashe'arim by Rav Kalonymous Kalmish Shapiro of Piaczena, the author of the Aish Kodesh, which is printed in the back of his sefer Hachsharas Ha'Avreichim. Some explanatory translation here is attributable to the shiur on this piece by Rav Moshe Weinberger downloadable here. Any mistakes in explanation/translation are due to my failure to understand either the sefer or my rebbe's shiur...

When the Baal Shem Tov ascended to the upper world on Rosh Hashana of the year 5507 (1746), he entered Moshiach's courtyard. There, he asked Moshiach when he would come. Moshiach answered "When your wellsprings spread outward," as is known in the letter in the sefer Poras Yosef by Rav Gershon Kitover. Chassidus is the last revelation before Moshiach, may he come soon in our days. And it is the beginning of the rays of light of Moshiach's sunrise.

The primary messianic revelation is impied by the pasuk in Chavakuk 2:14, "כִּי תִּמָּלֵא הָאָרֶץ, לָדַעַת אֶת-כְּבוֹד יְהוָה, כַּמַּיִם, יְכַסּוּ עַל-יָם," that the world will be filled with knowledge of Hashem as the water covers the sea-bed. And the main foundation established by the Baal Shem Tov was in the explanation he revealed in the pasuk in Yeshaya 6:3 "מְלֹא כָל-הָאָרֶץ, כְּבוֹדוֹ", "the kavod of Hashem fills the world." (In this pasuk, the Baal Shem Tov taught that the pasuk was also to be understood literally, that there is Elokus in everything.)

Many people, even many who were great in Torah, persecuted the holy one of Israel because of this by claiming that, G-d forbid, the Baal Shem Tov was saying that the kavod of the One Above was physical [thus degrading the kavod of Hashem]. But the ever-awake and holy one who descended from heaven, our holy Rebbe, the Baal Shem Tov, knew that not only was he not making Hashem's glory corporeal, G-d forbid, but rather that he was increasing and revealing the kavod of Hashem through his teachings. And not only is the Baal Shem Tov's explanation of the above verse in accordance with it's simple meaning and with logic, but it was also necessary to reveal this "first light" before the the awakening of the sunrise of Moshiach from above. And if shamayim had not allowed him to reveal this light in advance of the dawn, and the world had not been prepared for the illumination of morning, then the sunrise of Moshiach would have, G-d forbid, been prevented from occuring.

Therefore, he announced the truth that not only is G-dly life found within everything of this world and that all physical life revolves around and conceals this G-dliness, but that physicality and earthliness themselves, which appear to us as only physical, are, in truth, completely Elokus. All we require is eyes to see and a sanctified body. Then, when you look at the world, you will be looking at G-d, and G-d at you. Hashem's glory fills the entire earth, so that even earthliness which enclothes [the Elokus], and the vessels of this world themselves are full of the illumination of Hashem's glory. And so the Baal Shem Tov was the beginning of the fulfillment of the Navi's promise that the earth would be filled with the knowledge of Hashem, which will be fulfilled with the coming of Moshiach, may it be soon in our days, that even the earth itself (not just the G-dliness concealed by the earth) will be filled with the knowledge of Hashem.

The "drawing down" accomplished by Tzadikim in earlier generations drew down Hashem's light more and more, and deeper and deeper into the world, but this "drawing down" was only done into the space within the vessels which comprise this world. But now, the "drawing down" and revelation accomplished by the Baal Shem Tov and his students is completely new. It was a drawing down into the walls of the vessels, which comprise this world, themselves, such that the walls of the vessels of this world themselves were transformed into "light." But this does not mean that they were "transformed" into light per se. Rather, the light that they already contained was revealed.

Consider what these vessels actually are. Hashem created them from light. Thus, they are the light of Hashem. It is known that the root source of the letters of the Aleph Bais and the vessels of this world are higher than the inner root(?). And that they came from the world of "Atzilus" originally. (which is explained in Eitz Chaim Heichal 1, Sha'ar 4, and specifically in the drush of Rav Gedalia Halevi there, and in Sha'ar 1, Anaf 2 in Haga'os U'biurim 1, he brings a distincition, that the vessels of Malchus She'b'asiya (the physical world) were created by Hashem at the beginning of creation, even before the first man and the world of "Atzilus", and that their lights, i.e. of Malchus D'asiya were created last, ayin sham.)

This means that the vessels of the world of Asiya were created before the lights that they concealed/contained, even before Adam Harishon and Atzilus. So the root of the vessels, even of the lowest world of Asiya, are much higher [than the revealed light), and only afterward became coursened vessels which conceal.

More, perhaps, to come...

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The Fruit and the Peel

Earlier generations knew that the peel concealed the fruit inside. The Baal Shem Tov revealed that the peel itself is also the fruit. (See Mevo Hashe'arim 3)

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How We All Have Access to the Good in Tisha B'Av

Usually, it is appropriate to see everything in clear categories. We fast and are only sad on fast days. We rejoice on holidays. Some times of the year have a more open double nature, like Rosh Hashana, which is both the day of judgment and a "Yuntif" at the same time.

But "kol ma d'avid rachmana, l'tav avid," everything Hashem made, He made for good." That means that even fast days where we try to do teshuva for the sins we commit that continue the sins of our ancestors, area really all good.

Rebbe Akiva saw the good that was already hidden in tragedy when he laughed with joy when he saw the fox emerging from the Kodesh Hakodoshim, but almost no one is on that level. But this year on Tisha B'Av, we will all be permitted to see the good in Tisha B'Av. When we refrain from saying Tachanun, we affirm that even now, we all have the ability to see the oneness, the unity, the goodness, even in the most horrible things.

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Shavuos is Not What You Think - Audio Shiur by Rabbi Boruch Leff

Here is Rabbi Boruch Leff's shiur on Shavuos, given in Baltimore, entitled, Shavuos is Not What You Think. Here, he covers:

• Why isn't Shavuos explained as Matan Torah in the Chumash?
• Why doesn't Shavous have a specific mitzvah?
• Why must we indulge our bodies on Shavuos?
• Is Shavuos really about learning Torah?
• Can we live with Matan Torah daily?

CLICK HERE to get the shiur.

P.S. You can get "Shabbos in My Soul," Volumes 1 and 2 by Rabbi Leff, for the price of one, HERE.

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Interesting Discussion on the Inner Unity Behind Great Jewish Disputes

For an interesting back-and-forth discussion between R' Micha Berger & R' Micha Golshevsky regarding the inner unity behind the major machlokes'n in history, see the comment thread at A Simple Jew's Post, The Essence of Emunah.

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Inner Unity in the Machlokes Btw Ramban & Rambam Re "Dinim"

We've talked before about Toraso Shel Moshiach, and how one can discern the unity behind the various machlokes'n (disputes) between major Jewish authorities throughout history.

Tuesday night, September 9th, 2008, I was talking to Rav Itamar Shwartz, the author of the Bilvavi Mishkan Evneh seforim on the way back from Ma'ariv during his speaking trip to the U.S. We were talking about the fact that I was in law school we were talking about being Jewish in a non-Jewish court system and I brought up the opinion of the Ramban (on Breishis 34:12) that non-Jews must keep all of the civil laws that the Jewish people have to keep under their mitzvah of "Dinim" (which is one of the 7 Mitzvos for Bnei Noach). This is in contradistinction to the Rambam's opinion that under "Dinim" gentiles only have to enforce the Sheva Mitzvos Bnei Noach.

The next morning on the way to Baltimore, I told him that I was curious whether or not he had a mehalech (method) of learning any inner unity between the opinions of the Rambam and the Ramban with regard to whether or not Bnei Noach's civil laws are simply an incorporation of the laws of the Jewish people. He asked me if I was asking this because I had my own mehalech or because I wanted to hear if he had one. I told him that I didn't have a mehalech, but that after learning many of the Torahs in Bilvavi Mishkan Evneh Al HaTorah, I had a feeling that he would have a mehalech in learning what the inner unity in this machlokes is.

Without hesitation, he began to explain his pshat in this machlokes to me. He pointed out that there is a question; "How is it shiach (possible) for the Ramban to hold that gentiles have any shaychus (relationship) at all to the Torah's civil laws for the Jewish people, when they come from such a completely different reality than the Jewish people come from?"

He began to answer this by pointing out that in Yemos Hamoshiach, it is stated in the Rambam that on a certain level, the nations of the world will become Avadim to the Jewish people. Which Torah laws does an Eved Kena'ani have to keep? All of the negative Mitzvos and all of the positive mitzvos aside from time-bound commandments. So even though he is still not Jewish, he will keep almost all of the laws of the Jewish people, including the civil laws.

And it is this reality that Bnei Noach actually do have a relationship to the Jewish Civil laws because they will apply to them in the times of Moshiach that makes it possible for them to have any shaychus at all to those laws. And it is this reality that makes it possible for the Ramban to hold that our civil laws are applied to them within their mitzvah of "Dinim."

Amazing insight, eh? I asked him if this is written in any of the seforim and he said he didn't know. (!) Not sure if that's true, but it was certainly an amazing thing to see that he doesn't only unify dispirate aspects of Yiddishkeit in certain areas that he's pre-selected, but even in a machlokes that I just brought out at him from left field, he still had a mehalech at the ready. Ashreinu sheyesh lanu Madrich kazeh!

-Dixie Yid

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Guest Post by Author - Women from the Fall of Eve to the Full Redemption

It is my pleasure to present this article, written by the author of a new book, The Moon's Lost Light, by Rebbetzin Devorah Heshelis. In it, she tells the amazing story of how she had been bothered her entire life growing up in Bais Yaakov in the Lower East Side by the apparant inequality of women in Yiddishkeit. Her example of constant searching, learning and davening are a tremendous lesson for us. My sense is that this book is different from any other and will begin to truly open up your understanding of this topic through sources from both Niglah and Nistar. You can get ahold of her book from Targum HERE (for 30% discount). You can also read a great review of the book by Meyer Twersky in Jewish Action Magazine HERE.

-Dixie Yid

It’s no secret that women’s status in Judaism is one of the most difficult areas for modern people to deal with. When one looks at the Torah’s treatment of women one gets the impression that although women are considered important - Jewish women are called G-d’s daughters - they are not on the same level as men. There’s even a blessing for men to say for not having been created a woman.

But if women are not equal with men, then how do we reconcile the Torah’s relegating women to a secondary position with our belief in the Torah’s goodness and perfection?

In times gone by this wasn’t a pressing issue. No society considered women entirely equal, but Jewish women were much better off than non-Jewish women, enjoying many more rights and privileges, than their non Jewish counterparts. Furthermore, life had so many more difficult issues to struggle with, like abject poverty or blatant and dangerous anti-semitism. Under the circumstances, pondering women’s equality or inequality was far from being top priority on people’s minds.

Times have changed. The world around us has gone all out for total equality, considering any inequality as unfair and cruel. Suddenly the Torah world found itself in a very difficult position.
Those who were not loyal to Torah had no problem with this.. They said, “Change the Torah and make women equal.” This makes as much sense as saying that if you don’t like the fact that diabetics can’t eat sugar you should change your policy and let them eat sugar. G-d’s laws - which include the laws of the Sages whom He appointed to be his agents - cannot be changed to our likes and dislikes, any more than one can change the laws of physics or chemistry. They all come from the same source. Just as the scientist cannot change the laws of nature, he can only learn to understand and apply them, so the rabbi cannot change the laws of the Torah, he can only show us how to understand and apply them.

How did those loyal to Torah respond? The old world response was “This is from G-d, the Creator of the world who gives all life and existence. If this is the way He wants it, who are we to ask questions on G-d?” Although there is much truth here, the problem was that it required more faith than most people had..

Others who realized that this answer wasn’t enough, pointed out the many positive, and complimentary things the Torah has to say about women. They showed how those who virulently criticized the Torah’s attitude towards women were uninformed and/or misinterpreting things. The critics thought women were being treated as inferiors because they were judging the Torah’s attitude by non Torah standards. For example, child bearing and child raising, doing chesed and being modest are not considered prestigious in the modern world - but in the Torah world they are considered very lofty spiritual goals which place those who adhere to them on a lofty spiritual level. On the other hand, the defenders pointed out, the “feminist” ideals have left most women robbed of those things which would give them real happiness - a loving , loyal, stable, family, that honors their wife and mother.

Yet, while all of this was very true, it still didn’t cover all the sore points. Yes, men and women are by nature different and so it makes sense that they should have different tasks. And yes, the Torah does have wonderful things to say about women. Yet there still remains the fact that there really are some ways in which women do have a secondary position...

If this wasn’t enough to have to deal with, the Talmud and later rabbinic sources sometimes describe women in a way that doesn’t correspond with our reality. For instance, men were seen as generally having intellectual capabilities while most women were seen as has having practical common sense but incapable of abstract intellectual achievements. Traditional Jewish life was designed to correspond to this. Men were expected to learn Torah and women were expected to do practical things.

But the pattern didn’t fit. There were too many exceptions - intellectual women and not so intellectual men.

I was sixteen years old when I began to be bothered by questions on the Torah’s attitude towards women. Having been born to a religious family on New York’s Lower East Side and attended the local Bais Yaakov, I was able to learn Torah commentaries directly from the sources. Being an avid reader with a philosophical bent, I searched for answers, but I couldn’t find ones that satisfied me, not from the modern writers who wrote in defense of the Torah, nor from the traditional commentators. My teachers didn’t have answers for me, nor did anyone else I asked. Eventually, I realized that no one around had the answers I was looking for. Then, out of sheer desperation I did something I thought was very daring. I turned to Hashem and explained that I had done everything humanly possible to find the answers I needed to make me love His Torah, but I was unsuccessful, so I asked Him to give me the answers Himself. Over and over again, I asked Hashem to answers my questions. I prayed at the kosel. I got up for forty nights after midnight and said tikun chatzos (psalms and prayers about the exile and our hope and longing for the ge’ula). Perhaps I fasted too, I don’t remember. Again, and again I begged Hashem to help me.

And He did.

It didn’t happen all at once. It took many, many years, but little by little I found the pieces that when put together created a dazzling puzzle - a puzzle which revealed a glorious Divine plan. It was no wonder that no one I knew had the answers to my questions, for those answers were in the area of Torah known as “sod”, secret. There was a great secret about women that was related to the future. But it wasn’t just the future. What almost nobody knew was that this great change in women wasn’t going to start only when Moshiach comes. It had already started!

I put what I found out into a book called The Moon’s Lost Light - A Torah Perspective on Women from the Fall of Eve to the Full Redemption. When Rabbi Zev Leff read my book he said, “It’s phenomenal! How did you do it?” The answer, of course was that I didn’t do it. It was all siyata dishmaya - assistance from heaven. It wasn’t me, it was Hashem taking me by the hand and showing it to me. Hashem answered my prayers.

But as I said, it didn’t come in a day. The process took over twenty years. First I found out from some of the tradition commentaries that I read that women’s inequality was coming from Chava (Eve’s) sin. That meant that women’s lower status was not how it was originally meant to be, and the way things are now is not the ideal. This in itself was comforting. It showed that Hashem “agreed” that women being unequal was not how He really wanted it to be.

Then I found out about the verse in Jeremiah 31:21 which prophecizes that women will become equal with men. Literally the verse reads “nekevah tisovev gever”. There are many explanations of this phrase, but the deeper commentaries explain it to mean that in the future females would have equal spiritual perception with men. (Later I found out that it also means that women would learn Torah, and would become eqaul in other ways as well.) But this still didn’t make sense to me, because as far as I could see women already had equal spiritual perception with men. Finally, when I was about 40 years old I read an amazing book called Kol HaTor. Written by a student of the great Gaon of Vilna, it contained his secret teachings on what would happen before the redemption.

This book explained that from the year 5500 (1740) the powers of the redemption begin affecting the world, and that everything that will be in the full redemption enters the world little by little from this period onward, growing stronger as time progresses. In other words, the “future” equality of women which the commentators had spoken about had already begun to materialize. That’s why the Sages descriptions didn’t always suit our reality. We were living in a different reality, the reality of ikvesa demeshicha, the turbulent period before the coming of Moshiach, and this reality things were different.

There was something else I learned as well. Kol HaTor said that the powers of evil would rise to fight against the progress towards the ge’ula. The more the powers of redemption would enter the world, the stronger the forces of evil would grow. As I found out from my chassidic reading, these sources, called klipos, outwardly resembled the holy forces, using the same powers but for opposite goals. Elsewhere, the Vilna Gaon said that the klipa, the impure side would come before the holy side. And that was just what had happened - it explained feminism perfectly.

But that wasn’t all. When I looked at Jewish history from the year 5500 onwards I saw that this pattern was affecting everything. Zionism, haskala, and every other change in Jewish life was all connected to this.

I was so full of this amazing discovery that I was bursting with it. I told it to anyone and everyone who would listen to me. People were absolutely fascinated.

Fascinated? That’s not even the word. I remember speaking to a group and one young lady literally jumped out of her seat. Eventually, I wrote down what I had learned in a book, adding more and more interesting details along the way. For instance, the book explains that even throughout most of world history, when women had a lower position, they were equally important and beloved in their essence. The book also speaks about the blessing for not having been created a woman, and the women’s blessing for having been created according to Hashem’s will, which has many secrets in it. According to kabbalah, women parallel and resemble the Shchina, Hashem’s presence in this world which is compared to a mother. Whatever happens to the Shchina happens to women and vice versa. Paralleling the Shchina isn’t a put down, it is one of the greatest (although sometimes difficult) honors there could be. Women’s lower position is because of the Shchina’s lower position, and when the Shchina rises, so will women.

The book brings 192 sources to substantiate these teachings. It has approbations from Rabbi Yisroel Belsky, Rabbi Dovid Goldwasswer, Rabbi Zev Leff, and Rabbi Michel Twersky. Many other leading talmidei chachamim, including Rabbi Mattisyahu Solomon of Lakewood, personally told me how much they like the book. The publisher is Targum-Feldheim and it can be obtained from book stores or from the Targum website.

So if you’re interested in a different approach to this subject, happy reading.

-Devorah Heshelis

Update from D. Heshelis on 4/6/08:

About three months ago, there was a post here on my book, The Moon’s Lost Light. It caused quite a stir mainly amongst two readers. Because I do not have an internet connection I could not see the comments directly. Some of them were forwarded to me and I answered them, but there were other comments that I never saw.

Recently an acquaintance came across this post on a Google search and he printed and gave me the entire dialogue. For the first time, I became aware of questions and comments which I hadn’t answered. I am very sorry about this because my failure to respond may have deprived people of answers they needed to see and perhaps left them wondering if there were any answers. It is therefore important for me to inform the readers that my silence was not intentional. Presently, I am very busy preparing for Pesach and responses take much longer than most people realize. But I hope to answer a pertinent point after Pesach. Dixie Yid will אי"ה inform you when and where they will be posted.

A wonderful Pesach to everyone,

Devora Heshelis

Update 6/23/08: Rebbetzin Heshelis has responded to the loose ends left by the comments. You can read her detailed responses to many of the comments, including to Chaim and Ariella in particular. In a few days, there will be a short version of some of these responses as a new post.

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Chochma vs. Bina - Part 8 - Rav Kook - Putting It All Together

In this final section, translating teachings by Rav Itchie Mayer Morgenstern and Rav Kook on the topic of understanding Chochma and Bina and how those sefiros manifest themselves practically in modern times.

I highly recommend that you read the Introduction first. Each part links to the next, so you will be able to keep up. My rebbe connected this teaching from Rav Kook, with Rav Itchie Mayer Morgenstern's explanation of Chochma and Bina's practical manifestations in modern jewish movements. Here, in the conclusion to this series, Rav Kook explains how the desire to unify Chochma and Bina is the prime movant behind so much of what people invest time and energy into in this world, and how you and I can learn Torah in a way which is mesakein, repairs, the world's perversion of this desire to unify.

Oros HaTeshuva 7:10

The chutzpa that exists at the end of days comes because the world is already ready, to the extent that it demands understanding, [to know] how all details are tied into the principal. There is no detail, that is not tied to some great principal, will satisfy the mind. If the world would toil in Torah, with the light of this trait, the spiritual sould would be come so great that it would recognize the right connection between every detail with the spiritual principals. Teshuva and a reperation of the world which would come with and through it, would be revealed and and reach actuality. But because of laziness, and because the light of Torah is [hidden] within, and needs to be loftiness [of spirit] and inherent holiness, [this trait] has not entered the world in the proper way. The need to organize life in this way, where the details are built on an understanding of the whole structure.

At a time like this, where the completion of the revelation of light, and a clarification of the path to this understanding has not yet come, this creates an awesome destruction. We must use the best medicine, which is increasing the power of spiritual strength, to the point that the way of understanding and measuring the connection between all types of theoretical knowledge and activity with the highest principal will be something which is understood and becomes a normal means which comes naturally through [currently] forgotten feelings of the soul. Then, the spiritual power behind life will return to actuality and intellectual connectivity, to affect the world, and overarching Teshuva will begin to give its fruits.

-Dixie Yid

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Chochma vs. Bina - Part 7 - Unifying the Source With the Details

I highly recommend first reading the introduction to this series HERE. In this section, I'm translating several pieces from Rav Kook, compiled by my rebbe, which explain how, when learning Torah, one achieves the ultimate level of unifying the vast details of halacha (Bina) with their root source, the Master of the World (Chochma).

Oros Hatorah (?) 2:3

When one learns simple Torah ideas, he will see how the supernal light, from the highest form, descends until it resides so beautifully in the physical world. His heart will be expanded by all of [the Torah's words'] great preciousness and vigorous life, which flow from the source, the holy of holies, which fill the entire world only through the unique light of the Jewish people. Know clearly that this light, which is hidden within the words, letters, customs, actions, halachos, debates and logic, meets the supernal light which is above all of that, bathes in it, and plays together with it. This light, which gives life to all worlds, is filled with pleasure and great joy from the constant meeting which takes place through [Jewish people] learning Torah for its own sake, which makes peace among the hosts above and the hosts below.

Oros Hatorah 7:1 (?)

The connection between Hakadosh Baruch Hu and the Torah is the foundation of the holy work of [Hashem's] Chosen People. While we toil in halacha, it's sections and details, we know, as an overarching principal, that all of the words of the Torah are the Way of G-d, [and that they] flow from the higher source of life. However, in the soul, this Divine interweaving [between Hakadosh Baruch Hu and the Torah] is a living, Divine reality. The pleasantness of Hashem stirs inside it, and to whom closeness to G-d is better than any pleasure. And that delicate tapestry is felt in the heart of life. "My heart and my flesh call out to the Living G-d!" (Tehilim 84:3) And in order to lift up the value of this exalted feeling which is hidden in every nook and cranny of the Torah and all of its details, [one must use] that trait, that overarching feeling of loftiness, which excites the soul with pleasantness from above. This act, which comes from a high inner motivation, has the ability to tie the Torah to Hakadosh Baruch Hu. Meaning: to tie the detailed practical Torah below with the overarching, general Torah above.

Oros Hakodesh 4, page 402:

How great is my inner battle! My heart is filled with a high and broad spiritual tapestry. I [only] want the Divine pleasantness to continually spread out within me. Not because of the beneficial pleasure in [that feeling,] bur rather because this is how it must be. That is how reality stands. It is the substance of life.

I always [feel] heady. My inner essence roars, with great sound, "Give me the light of Hashem! The pleasure of the Living G-d and His delight! The great privelige and pleasure of visiting the chamber of the King of the Universe, Hashem, the G-d of my father, to Whom the love of my whole heart is given, and the fear of Whom lifts me up!"

My soul continually lifts its self up. It raises its self up above everyting low; the smallness and limitations that natural life, and the body, the environment and the conclusions which limit and pressure it like a vice, [trying to] completely push it to the side.

Obligations flood me. Learning and exacting study without end. Thorny ideas, putting forth exact logic in letters and words. [All of this] comes and surrounds my soul, which is clean and free, light as a bird, pure like the essence of heaven, drowning in a sea of light. But I have not yet reached this level, to look from the beginning until the end, to understand the pleasantness of a teaching, to feel the sweetness of every [logical Torah] derivation, to gaze at the light in the dark places of the world.

I am full of pain and I longing for salvation and light, for a supernal elevation, for a shot of knowledge and light and the dripping dew of life. Even in these narrow conduits [of Torah understanding] I may nurse and be satisfied. I shall delight in the pleasantness of Hashem. I shall understand the purity of [His] ideal will, the elevated necessity of [His] supernal power, which fills every letter and crown, every [word] and logical derivation. And I will delight in Your mitzvos which I love and talk about Your laws.

CLICK HERE to read the last part, part 8, another translation from Rav Kook where he puts it all together.

-Dixie Yid

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Interesting and Illustrative Conversation on Openmindedness Between Mesorahs

I wanted to point out an interesting but somewhat frustrating conversation that has been going on under the radar. A fellow who identifies himself as "Noahidelaws," started a discussion thread at ChabadTalk, criticizing a post I put up a couple of months ago on the topic of exposing one's self to the teachings of different Tzaddikim, not only the ones from one's own minhag/group.

The majority modern Chabad opinion seems to be that one is supposed to only study the teachings of the Chabad Rebbes, (correct me if I'm misunderstanding this). This is based, in part at least, on the first sicha in Toras Sholom from the Rebbe Rashab. They won't say that one can't learn teachings from other Tzaddikim, but there is no active reason to do so. See the comment thread over there for a more substantive discussion on that by Noahidelaws (who identifies himself as "Netzach" here at Dixie Yid).

There seems to be a feeling over there that if one is Chabad and he feels that he can be enriched by studying Mei Hashiloach, Meor Einayim, Sfas Emes, Michtav Mei'Eliyahu, or Pachad Yitzchak, that this somehow implies that there is something lacking in Chabad Chassidus. Nothing could be further from the truth. Also, there seems to be a fear that if you believe that there is an inner unity between the ostensibly divergent teachings of Chabad and other types of Chassidus, that this will cause confusion and bilbul in one's avodas Hashem. Perhaps if one studies too much from non-Chabad Tzaddikim, he will stop keeping Chabad minhagim!

To give a mashal, one can be a musician who connects very deeply to the artistic and emotional side of music. However, it will not detract from his artistic and emotional music appreciation if he also studies the mathematics behind music, or the history and development of music. One can specialize in his special part of the world of music, and that is not lessened by enriching himself with an understanding of other aspects of music.

Similarly, if one is Chabad and thereby develops an intense connection to the Chochma of Divine understanding and avodah, that is his area of practice and specialty. For more on that, see my translation of Rav Itchie Mayer Morgenstern's section on the roots of Chabad and Breslov. If one practices his avoda in the world of Chabad, for example (although the same would apply to others in their own mesorahs as well), then that should be his primary focus in learning and avodah and there is nothing lacking per se in that avodah. However, that person only stands to gain by understanding the teachings of other Tzaddikim, who can illuminate the aspects of Bina, Chaga"s, or Nahi"m that they specialize in.

No one is suggesting that anyone mix and match their practical minhagim or derech avodah, like some sort of salad bar. The depiction of the approach of openness and enrichment as a "cholent" or bilbul of different ideas is a straw man and a red herring.

I encourage anyone here to register at ChabadTalk and put in your two cents. It's an interesting discussion though any way you slice it.

-Dixie Yid

(Picture of the Freidiker Lubavitcher Rebbe wearing a Shtreimel courtesy of ChabadLibrary)

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Learning Chassidus From Multiple Sources - At ASJ

A Simple Jew has a great guest posting by Akiva from Mystical Paths on a topic that has been grappled with here at Dixie Yid, the idea of drawing light from multiple Torah sources. It's an important addition to the conversation.

-Dixie Yid

(Picture by Zalman Kleinman)

Great Story from Bilvavi Mishkan Evneh Author's American trip

Due to all that I have been writing recently about the Rav Itamar Shwartz's visit to the United States and the Bilvavi Mishkan Evneh seforim, I have been zoche to be contacted by several people who have been at various shiurim that Rav Shwartz has given. I want to share one story that personifies the unification that Rav Shwartz is revealing in the different darchei avodah.

Rav Shwartz spoke at the Belzer Kollel in Monsey, NY. (That shiur can be downloaded and listened to here.) His drasha was filled with the guidance and words of the Baal Shem Tov and the Talmidei Baal Shem Tov. From what I heard, the chevrah there were really lit on fire from his words and were inspired to deepen and internalize the message of Kirvas Hashem. I was told that two of the Chassidim were talking after the shiur and one of them asked the other one, "So what kind of Chossid is he?" And the other one answered, "An emesdikeh Chossid!"

The second story took place in a mostly Litvish yeshiva, Shor Yoshuv, in Far Rockaway, NY (which is also available for download/streaming audio here). There, Rav Shwartz gave over his message with teachings from the GR"A, the Talmidei haGR"A, the Mashgiach from Ponovicz, and the like. I heard that one of the top talmidim there was heard to have said, "Now that's a true Litvak!"

When these two stories were told over to Rav Shwartz and his translator/gabai, Ofer, he (Ofer) responded, "Now you understand who the Rav is."

May we be zocheh to see and understand the oneness and unification that underlies all flavors of Darchei Avodah!

-Dixie Yid

(Picture courtesy of IloveTorah.com)

Dixie Yid's Take On the Bilvavi Author Starting Out Anonymously

Here's my take on why the author of the seforim Bilvavi Mishkan Evneh, started off anonymously, from a Hashgacha Pratis perspective. If everyone knew who the author was at the very beginning when the seforim first began to come out about 3 years ago, then I believe that it would have been an impediment to the wide ranging acceptance the seforim have had. As it is, during his visit to the Eastern United States, Rav Shwartz spoke to Litvish Yeshivos, Kollelim and Baalabatim, Sephardi Yeshivos and Kollelim and Baalabatim, a Chassidishe kollel, a modern orthodox yeshiva, and to numerous FFB and BT Baalabatim from all backgrounds.

I believe that some would not have given the seforim a chance, if they knew who the author was at the beginning. Many might have said that the author is too young. Others would have said that since he's not coming from a Chassidisheh background, or their particular Chassidishe background, it's not for them. And Sephardim might dismiss it because it's from an Ashkenazi Rav.

As it was, no one knew who the author was or what his background or "denominational affiliation" was. Therefore, the seforim were judged based on their content, not the group affiliation of the author. Since the seforim draw light from many different paths in avodas Hashem and Torah, everyone saw the teachings of their own group in his writings. Everyone figured, "Look at what he says here, he's a Breslover!" "He's Sephardi!" "He's a Litvak!" "He's a Lubavitcher!" Since everyone saw the amazing clarity and direction that the seforim provided in focusing an individual's avodah in this world, they accepted it for its content, notwithstanding the mysterious identity of its author. Before you know it, the seforim were being studied in Litvish yeshivos, Chassidishe communities, Sephardi Shuls, and modern orthodox enclaves.

In the past 3 months, as the author's identity has become known, people are finding out that the author has a certain background, but that he draws his teachings from a unification of many different sources. This is why everyone was able to see their own mesorah in his teachings. Once they were learning the seforim and it had become accepted in their communities, people weren't going to stop learning them, simply because of some difference between the author's background and their own. It is for this exceedingly great advantage that I believe much good has come from the author starting out anonymously.

I told Rav Weinberger this theory of mine in the conversation that I wrote about before. He very much liked the idea, and in a subsequent conversation, told me that he told over my thought to Rav Shwartz himself!

We should all be zocheh to internalize the message of consciousness of Hashem at all times, that Rav Shwartz teaches about in his seforim!

-Dixie Yid

(Picture courtesy of Yoram Raanan)

Oro Shel Moshiach - Follow Up Comment

Here is my latest comment, following up on some of the comments on the previous post, about utilizing different traditions and Oro Shel Moshiach.

aj-x-eli,
B"H, if your neshama is drawn to Rebbe Nachman's teachings, you shouldn't feel as if that contradicts or is disloyal to your Chabad connection up to now. For more insight into the complementary nature of Chabad and Breslov, read my translation of Rav Itchie Mayer Mordenstern on the topic here.

A Yid,

At the beginning of your comment, I see the main problem you have as being the "cholent" kasha. If the author were actually creating a mushkababel of different ideas into a formless, colorless, feel-good mixture, then I would agree with you. However, I believe that you are missing the key word I used (which I got from Rav Weinberger); "Unified." The seforim (and, more importantly, the Oro Shel Moshiach approach) are not a rough-shod joining of contradictory sources, but a demonstration of a higher unity that underlies different and even "contradictory" approaches to avodas Hashem.

For example, there was a bitter bitter dispute between Rav Yosef Chaim Sonenfeld and Rav Kook in pre-state E"Y. Rav Y.C. Sonenfeld held that Rav Kook's approach to teaching which exemplified this Oro Shel Moshiach approach was wrong at best, and spiritually dangerous at worst. On one occasion, Rav Sonenfeld needed some help with a help issue in his family and they required the assistance of Rav Kook. He sent his grandson, I believe, to Rav Kook's home, and when Rav Kook was sending Rav Sonenfeld's grandson on his way, he told him; "Please tell your Zaide that if he wasn't doing what he is doing, I would not be able to do what I am doing."

What you perceive as irreconcilable opposites, from a higher perspective are two necessary and complimentary components of a greater whole. Is concave the opposite of convex? Yes, but you cannot have one without the other. They are really one. Are Chochma and Bina different? Yes, but you must have both in balance and they are really one since they are both derivitives of Keser. This is also the message of Rav Kook in that ma'aseh.

You are right that we must differentiate between speculation and truth. How do we know which is which in this case? I am certainly no baki in chochmas haemes so really, I'm only basing myself on a couple of people's much-more-experet opinion in these matters. Rav Moshe Weinberger is very clear that he sees an unbelievable unity in the seforim of Bilvavi Mishkan Evneh, and that they are in no way based on personal speculation. I don't know if he wants his name announced, so I will merely say that a Tzadik and Rebbe of a Chassidus in Boro Park is of the same opinion and now has all of his Chassidim learning the Bilvavi seforim. Rav Gamliel Rabinovitch is close with the mechaber, who sees him often.

As to your valid point about the centrality of Chassidus and the derech haBaal Shem Tov to Rav Weinberger and Chassidim in general, I don't see the problem. It is true! I disagree that this is somehow contradictory to the idea of drawing light and inspiration in avodas Hashem from pre- and non-Chassidish sources. One can have their primary interest in Chassidus, like you said, and realize the truth within the other paths as well. That does not make someone an "abstract reseacher, who approaches Chassidus as 'just one more' mystical system."

I personally see Rav Weinberger and Rav Shwartz as being more connected to the way of Chochma, the way of Yosef Hatzadik. As I write in the introduction to the translation of R' Itchie Mayer Morgenstern's Kuntres, Chochma is the way of seeing the different, distinct, disperate pratei pratim and seeing the "Klal," the unified principal behind it. This is also connected to the bechina of Yosef Hatzadik. And I theorize that this is why Chanukah, which is very connected to the parshios of Yosef Hatzadik, is the Yontif to which Rav Weinberger feels the most connection.

Avakesh,

I defninetly see your point. And that has been the derech of the gedolim. They are mechaneich their communities that their way is the way for them to follow, in no uncertain or unclear terms. But individuals can and should be encouraged to follow the pull of their neshoma to enrich thier "daled amos" with other derachim in Torah that they feel connected to.

Regarding this idea that there is great significance to that which a Jew's soul feels connected to, there is an awesome Mei Hashiloach in last week's Parsha, parshas Ki Seitzei. He places and great emphasis on the Torah's words, "V'chashka va." Cheishek is a very strong word for desire and is not be taken lightly. He explains over there based on that, that if a Jew feels a cheishek for something, even something outwardly bad, it is because there are true nekodos tovos in that thing that that person's soul needs to be mevarer, to sepperate out. How much the more so in terms of Torah! This places new meaning in the words, "L'olam yilmod adam ma shelibo chafeitz."

This is just as "A Yid" himself wrote in A Simple Jew: "If he feels attraction to certain field of study, it indicates, that this field was neglected by him in his previous gilgulim (if any), so now his neshomo arouses this urge to learn what it missed before, so the rule of "ma sheliboy chofeytz" according to mekubolim is really a deep indicator of what is missing for neshoma's tikun."

Anonymous (12:16),

Thank you for sharing that. I know I've heard that before but I am only up to chelek beis, so you're way ahead of me. Thank you for sharing that.

-Dixie Yid

Mixing Different Traditions and the Light of Moshiach

Due in part to Rav Itamar Shwartz, Shlita's visit to the United States this week and my lively discussion with "A Yid," in the comments section at A Simple Jew, I have been thinking about the role of the eclectic drawing of light from different streams within authentic Yiddishkeit versus strictly sticking to one mesorah for the sake of authentic maintenence of that mesorah. This prompted me to call Rav Moshe Weinberger, from congregation Aish Kodesh in Woodmere, NY to get his perspective on the issue. I made some observations, which he shared, and to which he added specificity, regarding the sources from which Rav Shwartz, in the Bilvavi seforim, draws his message. I also shared with him the gist of "A Yid's" perspective on the issues.

Anyone who is familiar with Rav Weinberger's shiurim knows that Rav Weinberger also draws his teachings from widely "divergent" sources. In a single shiur he may quote the Ponevicher Rav, the Kedushas Levi, Rav Aharon from Belz, Rav Kook, the Lubavitcher rebbe, the Alter rebbe, and Rav Yoshe Ber Soleveichik. He told me that he primarily sees a lot of Ramchal, Tanya, and some Breslov (and many others as well to a lesser extent) in the initial Bilvavi seforim. Since I was bothered by the question, I directly asked him what the role of firmly sticking to one mesorah should be visa vis such an eclectic approach, which draws light from such a multitude of sources.

He said that he believes, and I feel sure Rav Shwartz would agree, that though they often seem mutually exclusive, all of these paths come from one unified source. And therefore, b'emes b'emes, they are one. The ability to see the oneness in the ostensibly polar opposite teachings of the Satmar Rav, R' Yoel Teilbaum, zt"l, and Rav Avraham Yitzchak Hakohen Kook, zt"l, for example, requires a wonderous and hafladik higher perspective on all of Yiddishkeit. He said that the light that is emerging today that has the ability to show the deeper unity within such different streams of Torah is called the "Oro Shel Moshiach."

In the sefer Bilvavi Mishkan Evneh al HaTorah (which I have recently purchased and started learning on Shabbos), the one theme that pervades Rav Shwartz's teachings in every parsha is this idea of "Oro shel Moshiach." Rav Shwartz repeatedly shows how the elevated light of Moshiach is above and inclusive of all opposites. In each parsha, he amplifies on the theme that the light of Moshiach is koleil "davar v'hifucho," a thing and its opposite. This was shown in last week's parsha, Parshas Vayetze (5766), in an amazing way. Ayin Sham. The emerging revelation of the Oro shel Moshiach today gives us, with the help of big tzadikim and talmidei chachamim like Rav Weinberger and Rav Shwartz, the ability to get a higher unified perspective, which allows us to see the oneness in the seemily contradictory teachings of many different mesoros.

He said that there is a preciousness and a certain chein in the approach of those who fervently stick to one derech and one mesorah and do not let the waters of other mesoros touch their little daled amos of ground inYiddishkeit. The advantage of this is that they perfect and understand those little daled amos of mesorah ground in a way that no one else can. However, this comes at at very high cost. Without the water of other emesdikeh paths irrigating their daled amos of ground, much potential growth and blossoming even within their tradition will never be realized.

Perhaps some of the proponents of the "Only One Derech" approach will not be pleased to hear this perspective. But after speaking with Rav Weinberger it is even more clear to me that for me, and for our generation preceeding the coming of the full revelation of the light of Moshiach, this approach of unification and "cross-pollination" between different chochmei emes is vital. (I should clarify that for an individual whose soul is simply not drawn to anything but his own personal derech and mesorah, Rav Weinberger is not suggesting that he must or should force himself to broaden his horizons by studying and learning from other paths. For that person, his shoresh neshama is intimately connected to that path, and thus he must stick with and perfect his role in that mesorah.)

I spoke about other things and questions with Rav Weinberger as well, but I'll save that for another post. Tizku l'mitzvos!

-Dixie Yid

Update: Follow-up post here.