tag:blogger.com,1999:blog-9267923.post5212143973629033787..comments2024-01-04T19:35:00.635-08:00Comments on ThanBook: Chabad, the Rebbe and God – How they are seenthanbohttp://www.blogger.com/profile/06197564008203120013noreply@blogger.comBlogger50125tag:blogger.com,1999:blog-9267923.post-48494891441857220542019-12-30T22:29:02.440-08:002019-12-30T22:29:02.440-08:00WADR, you err gravely. In context, when the Rebbe ...WADR, you err gravely. In context, when the Rebbe says "there is nothing higher than being connected to the (Previous) Rebbe, he means to negate that the thought that through the connection to the Previous Rebbe, we connect to the Rebbe Rashab. Chas v'shalom to say that it means that it doesn't matter to us that the Rebbe connects us to Hashem--that's the whole inyan of the Rebbe, to be a memutza hamechaber to Hashem.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-69554638192987049272019-12-30T18:55:14.666-08:002019-12-30T18:55:14.666-08:00regarding davening to malachim, that would be avod...regarding davening to malachim, that would be avodah zara, as they are a memutza hamafsik. the rebbe is a memutza hamechaver and therefore connects us with hashem. and as the rebbe says: the fact that the rebbe connects us to god doesn't matter to us. we connect to the rebbe, and for us, theres nothing higher than that. as to saying that the rebbe created us- hashem himself told the yidden 'yakov borecha yakov yotzrecha' - yakov created you, yakov formed you. the rebbe is not limited by nature.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-44214591417732608392010-04-26T08:13:38.005-07:002010-04-26T08:13:38.005-07:00Rabbi Oliver:
Now, now, there's no need to g...Rabbi Oliver: <br /><br />Now, now, there's no need to get gratuitously nasty with Ms. Shaya. I don't see that she says anything specifically rejecting Chabad, or even anything actually inconsistent with Chabad. What she says is pretty much straightforward rejection of Avodah Zarah, for certain narrow (but reasonably popular) definitions of AZ.<br /><br />While there may be problems with a woman issuing new psak, there is absolutely nothing wrong with a woman teaching known halacha - or else, the rebbetzins in Chabad Houses all over the world would have problems when they advise their female congregants on kashrut, shabbat or niddah questions.<br /><br />I suppose we should feel honored that she has decided to spam this thread - she has selectively chosen a number of blog posts around the Web on which to post this sequence of comments, mostly having to do with Tai-Chi or entering churches, which she explicitly rejects.<br /><br />Maybe she could explain the relevance of her sequence to this thread, which involves none of those topics? [he said disingenuously].thanbohttps://www.blogger.com/profile/06197564008203120013noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-33588439374009091742010-04-24T23:31:42.741-07:002010-04-24T23:31:42.741-07:00Thanks for your important halachic rulings, Mrs. S...Thanks for your important halachic rulings, Mrs. Shaya. You must definitely be a scholar of monumental stature, greater than all the Chabad rabbis whose authority you challenge in your rulings and whose opinions you so audaciously equate with other religions (ch"v). But since when were women ordained to rule on halachic matters? Are you one of those people that believes that women have such authority?Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-46449482635373215752010-04-24T16:06:26.421-07:002010-04-24T16:06:26.421-07:003. MEZUZOT – (Positive Mitzvah, commandment in the...3. MEZUZOT – (Positive Mitzvah, commandment in the Shema – affirming that G-d is ONE, and warning against idolatry.)<br /><br />Check that:<br /><br />(a) You have properly affixed a mezuzah on EVERY DOORWAY which needs a mezuzah. This includes archways, patio doors, folding doors, side doors to garden, garden doors. <br /><br />(b) If any places in your home are lacking a mezuzah, purchase one as soon as possible from a qualilfied Sofer (Scribe), and put it up as soon as possible.<br /><br />(c) Check that ALL your mezuzot are kosher, as soon as you can. These should be given to a qualified Sofer (scribe) for checking. <br /><br />(d) Mezuzot should ideally be checked ONCE A YEAR.<br /><br />4. Travel to the KOTEL in Israel. If you can travel with a group of people who are going for the purposes of Teshuvah, this is even better. The purpose will be to pray, (Tefila and Teshuva), and ask Hashem, Hakadosh Baruch Hu, for His forgiveness, for mechilah. <br /><br />If a group can be arranged, this will be a greater mitzvah for everyone who joins. If you can go individually to the Kotel, in the meantime, before the group travel, this is also very good.<br /><br />5. When you have done 1-3 and/or 4 above, (summarised below as well), you should obtain the special BERACHA, (bracha, blessing) of someone who is known to be a TRUE KOHEN/COHEN. This will bring Hashem’s brachot of the material and spiritual blessings directly into your life.<br /><br /><br />SUMMARY: <br /><br />1. Say the Ketoret – at least twice a week. <br />Say the full text of the Ketoret in the full “Sefarad” version.<br /><br />2. Give Tzedakah to recognised charity in Israel.<br /><br />3. Mezuzot - Have you affixed a mezuzah on every doorway?<br />- Have you checked that all your mezuzot are kosher?<br /><br />4. Kotel in Israel – in a group (and individually, if possible).<br /><br />5. Bracha of a true Kohen/Cohen.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-48165510833153285772010-04-24T16:05:46.986-07:002010-04-24T16:05:46.986-07:00HOW TO DO TESHUVAH FOR AVODAH ZARAH – once you hav...HOW TO DO TESHUVAH FOR AVODAH ZARAH – once you have removed all sources of Tumah, and Avodah Zarah from your home/life.<br /> CHECKLIST.<br /><br />1. Say the KETORET twice a week at least (Tefillah, prayer). <br /><br />The Ketoret has great Kedushah, (holiness) and power to transform all negatives into positives. Say the full text of the Ketoret in the full “Sefarad” version.<br /><br />If you can say it every day, including Shabbat, this is even better. You can say it as many times as you like during the day.<br /><br />The Ketoret is said formally 3 times a day in total: twice in the Shacharit, and once during the Minchah prayer.<br /><br />2. Decide on an amount to give to TZEDAKAH, (charity) in Israel, so that it ‘hurts you’ a little bit. Give to a proper registered charity, such as a hospital or emergency services.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-35123912211810075502010-04-24T16:05:05.698-07:002010-04-24T16:05:05.698-07:005. (a) Written “Requests” of the Igrot/Igros (lett...5. (a) Written “Requests” of the Igrot/Igros (letters of advice written to other people by Rabbi M. Schneerson tz”l during his lifetime); <br /><br />(b) FAXES and LETTERS “SENT TO” Rabbi M. Schneersohn tz”l after he passed away in 1994 – at the Bet HaChaim (incorrectly referred to as the, “Ohel” by Lubavitch);<br /><br />(c) Any other written “communications with” tzaddikim at the Bet HaChaim (cemetery), who are not physically alive. <br /><br />These written requests should all be destroyed. However “nice” or “comforting” or “accurate” the “reply you received” was; or whatever “bracha you received;” or “whatever the date of the letter was;” – these writings should be destroyed. They are pure Avodah Zarah. <br /><br />• There should be NO MEDIATOR between a person’s tefillot (prayers) and Hashem.<br />If a person chooses to use intercession instead of praying directly to Hashem, this is completely Assur, and forbidden.<br /><br />6. PHOTOGRAPHS <br /><br />If you have taken holiday photographs of e.g. Buddhist temples, whether on the outside or inside, these are a source of Tumah, and should be discarded. Similarly for buddhist celebrations. These places of AVODAH ZARAH completely DENY THE SOVREIGNTY OF HASHEM, the One and Only G-d, and Creator of the World. They should not be in your home.<br /><br />The same applies to photographs of:<br />- Churches<br />- Hindu temples<br />- Sikh temples<br />- Greek temples<br />- Temples/buildings of any other kind of foreign worship.<br />- Freemasonry<br /><br />Sort through your photographs, and discard those that relate to Avodah Zarah.<br /><br />However attached you may feel to these photographs, they should be discarded, as they completely deny the Sovereignty of Hashem. <br /><br />• Instead, place your EMUNAH (faith) in Hashem, the Creator, and King of the World, that He will bless all your endeavours, and new, good things, will now be able to come into your life. You might start to feel better in yourself.<br /><br />7. Discard any other items related in any way to Avodah Zarah. No matter how small and insignificant, or however large e.g. bookmarks with pictures of churches; jewellery and accessories.<br /><br />SUMMARY:<br /><br />1. Do not go into any places of idolatry.<br /><br />2. Discard and remove from your home all stone/wood sculptures e.g. sculptures of: <br />(a) the human form (“nudes.”)<br />(b) the human face<br />(c ) statues – of the human form in particular.<br /><br />3. Books – discard and destroy all books relating to Avodah Zarah.<br /><br />4. Photographs – discard and destroy all photographs of Avodah Zarah.<br /><br />5. Discard any other items you have relating to Avodah Zarah e.g.jewellery.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-12033679585999100562010-04-24T16:04:26.175-07:002010-04-24T16:04:26.175-07:004. BOOKS, MAGAZINES, LEAFLETS, DVD’s, CD’s, clothi...4. BOOKS, MAGAZINES, LEAFLETS, DVD’s, CD’s, clothing <br /><br />These are a strong source of TUMAH, and bring in a lot of negativity into the home. These books and magazines negatively affect those who live in that home. <br /><br />Go through every book in your home very carefully, and check for the following. If it falls into one of these categories, or you have doubt about it – sort them out into a pile, and then DISPOSE of these books as soon as possible, and take them out of your home. Or at least take them out of your home and put them in a shed if you can. <br /><br />It is a very great MITZVAH to remove such sources of Tumah from your home. If some of these books were expensive – discard them anyway, and put aside how much they cost. They are a form of Avodah Zarah, and should be removed immediately. <br /><br />• Instead, place your EMUNAH (faith) in Hashem, the King of the World, that He will bless all your endeavours, and new, good things, will now be able to come into your life. You might start to feel better in yourself.<br /><br />The following are some examples:<br /><br />(a) ‘New Age’ books – (e.g. Indian authors, ‘Shambhala’ publications)<br /><br />(b) Philosophical books (e.g. by Indian writers such as Deepak Chopra etc)<br /><br />(c) Yoga/Tai Chi/Reiki.<br /><br />Yoga/Tai Chi (qigong)/Reiki books; yoga and reiki magazines &leaflets; tai chi (qi kung) magasines & leaflets; yoga/tai chi/reiki DVD’s & CD’s; yoga/tai chi special clothing:- <br /><br />• These physical exercises and practices are all based upon AVODAH ZARAH (idolatry). They all come from a SOURCE OF TUMAH. (‘Tumah’ is spiritual ‘uncleanliness’, which is extremely damaging to a person’s home and life). <br /><br />• The Torah cannot be mixed with Avodah Zarah. This is twisting the Torah, and the Torah must remain straight.<br /><br />• Have Emunah (faith) in Hashem, the King of the World, that He will help you to find another alternative form of exercise.<br /><br /> Hashem, our G-d, and Creator of the World, is, “The Healer of all flesh, and performs wonders.” (From ‘Asher Yatzar’ prayer said every morning.)<br /><br />(d) Meditation books - by non-Jewish or unorthodox Jewish writers. <br /><br />Buddhism abounds with “meditation.” <br />Meditation is only for Prophets – it is not for the ordinary man or woman. <br /><br />(e) Books that appear ok – but contain many idolatrous images and drawings e.g. mathematical or philosophical books interspersed with pictures of dragons; snakes; mandalas; crosses; ‘third eyes’; hindu gods; hindu goddesses; buddhas; tibetan gods; egyptian gods; greek gods; stone/gold idols etc etc – THESE SHOULD ALL BE REMOVED IMMEDIATELY FROM YOUR HOME.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-32121779019100028742010-04-24T16:03:43.063-07:002010-04-24T16:03:43.063-07:001. PLACES OF IDOLATRY
Do not go into any of the f...1. PLACES OF IDOLATRY<br /><br />Do not go into any of the following, as they are all places of idolatry, and AVODAH ZARAH (literally ‘strange worship’). They deny the Sovereignty of Hashem, the One G-d, and Creator of the World.<br /><br />- Churches<br />- Buddhist temples<br />- Hindu temples<br />- Sikh temples<br />- Greek temples<br />- Temples/buildings of any other kind of foreign worship.<br />- Freemasonry<br /><br />There is a lot of TUMAH in them (spiritual ‘uncleanliness’ which can affect a person has veshalom, physically and spiritually in different ways). Always walk to the opposite side of the road rather than walk directly past one of these buildings e.g. a church.<br /> If any Jew is a “Freemason,” this too is based upon Avodah Zarah. He/she must stop going to such a place, and associating with “freemasons.”<br /><br />2. STONE/WOOD SCULPTURES OF THE HUMAN FORM; THE HUMAN FACE; STATUES<br /><br />These are graven images. They should IMMEDIATELY be removed from your home and discarded, no matter how much they might have cost, or the sentimental value attached to them. They are a strong source of Tumah.<br /><br />3. Tefillah/Prayer – in the synagogue, and at home. <br /><br />(a) There should be NO IMAGES whatsoever, inside any shul. <br /><br />There should be NO IMAGES of <br />• ANY PERSON, or <br />• ANY ANIMAL or <br />• ANY OBJECT<br /> inside any synagogue.<br /><br /> Any images of a person, animal or object should be REMOVED immediately, and ENTIRELY out of the synagogue or shteibl. No matter how large or small they may be. This is against the Halachah. <br /><br />(b) When praying at home, a person should endeavour to pray in a room which does not contain any images or paintings of a person, animal or object.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-19838558366815971542010-04-24T16:03:03.955-07:002010-04-24T16:03:03.955-07:00What are the Sources of Tumah, and Avodah Zarah? (...What are the Sources of Tumah, and Avodah Zarah? (‘Tumah’ is spiritual ‘uncleanliness’, which is extremely damaging to a person’s home and life)<br /><br />What should a person do to remove the sources of tumah and Avodah Zara from her/his home/life?<br /><br />COMMANDMENT AGAINST IDOLATRY:<br /><br />We are specifically commanded against idolatry, in the SECOND COMMANDMENT of the Asseret Hadibrot:<br /><br />‘Do not have any other gods BEFORE ME.’<br /><br />‘Lo yiheyeh lecha elokim acherim AL PANAI.’<br /><br />And: ‘Do not represent (such gods) by any CARVED STATUE OR PICTURE of anything in the heaven above, or the earth below, or in the water below the land. <br />Do not bow down to (such gods) or worship them. <br /><br />I am G-d your Lord, A JEALOUS G-D, who demands EXCLUSIVE WORSHIP. <br /><br />Where My enemies are concerned, I keep in mind the sin of the fathers for (their) descendants, to the third and fourth (generation). <br />But for those who love Me and keep My Commandments, I show love for thousands (of generations.)’ <br /><br />‘Lo ta’aseh lecha PESEL, vechol temunah asher bashamayim, mima’al va’asher ba’aretz, mitachat va’asher ba’mayim, mitachat la’aretz. Lo tishtachaveh lahem, ve’lo ta’avdem, KI ANI HASHEM ELOKECHA, KEL KANAH, poked avon avot al banim, al shileshim, ve’al ribe’im, le’sonay. <br />Ve’osseh chessed la’alafim, le’ohavai, u’leshomrei mitzvotai.’ <br /><br />(Parsha of Yitro, Chapter 20, verses 3-6)<br /><br />Hashem, our G-d, is a very “Jealous G-d” who demands “Exclusive worship.”Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-81725873096529940552010-04-24T16:02:12.674-07:002010-04-24T16:02:12.674-07:00Many people today have been misled into avodah zar...Many people today have been misled into avodah zarah (idolatry), of one kind or another. Some people have been misled unknowingly. The sting of avodah zarah can cause terrible harm c"v.<br /><br />Nevertheless, there is always great hope. And that is the great light of Teshuva (returning to Hashem, our G-d.) Hashem is calling out to us every day, to return to Him properly, with a pure heart:<br /><br />“……shuvu Eilai ve’Ashuva aleichem amar Hashem Tzevakot…..” (Malachi 3:7)<br /><br />“……return to Me and I will return to you, says Hashem, Master of Legions…..”<br /><br />Teshuvah is very great and is regarded very highly in Shamayim. A person should seize the opportunity to do Teshuva to Hashem right now, while “the Gates of Teshuva are open”. <br /><br />Teshuva is one of the greatest Gifts that Hashem, Our G-d, has given to us. So swallow your pride.<br /><br />By doing a true and sincere Teshuva to Hashem, the brachot (blessings) from Hashem will come into a person’s life, and obstacles will begin to shift. <br /><br />1. I will list below:<br />(a) what the sources of Tumah, and Avodah Zarah are. (‘Tumah’ is spiritual ‘uncleanliness’, which is extremely damaging to a person’s home and life). And<br /><br />(b) what a person should do to remove the sources of tumah and Avodah Zara from her/his home/life.<br /><br />2. I will then list a few mitzvot, and practical steps that a person can take, in order to do Teshuvah for any kind of involvement in avodah zara.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-67555510623217478422010-02-24T08:19:39.368-08:002010-02-24T08:19:39.368-08:00Slight clarification of my first response paragrap...Slight clarification of my first response paragraph:<br /><br />When alluding to spiritual matters, I would rather not use the term “see” with its physical implications, which is why I prefer “experience”. While as consciously finite beings we cannot experience the “atzmus” of Hashem, there is a point at which our finitude (and any finitude) is no longer experienced at all even while it still exists, and, at that point there can be an experience of the Truly Infinite. That is a logical extension of Hashem including all finitude even while remaining free from it, and, to my mind, is the significance of “chelek Eloka mima’al”. While I agree that the universality of such experience awaits the coming of Moshiach, I don’t agree with that view at the level of each individual, nor do I see anything in Tanya Chapt. 46 asserting such a thing.Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-72120011554307103832010-02-23T10:53:44.276-08:002010-02-23T10:53:44.276-08:00- We are finite beings and we cannot "see&qu...- We are finite beings and we cannot "see" spiritual realities (at least, not until Moshiach comes; see Tanya, ch. 46)—neither those accomplished through connecting to Hashem through learning from a Tzaddik, nor those spiritual realities accomplished when we connect with Hashem through Mitzvos. <br /><br />When alluding to spiritual matters, I would rather not use the term “see” with its physical implications, which is why I prefer “experience”. While as finite beings we cannot experience the “atzmus” of Hashem, there is a point at which our finitude is no longer experienced at all even while it still exists, and, at that point there can be an experience of the Truly Infinite. That is a logical extension of Hashem including all finitude even while remaining free from it, and, to my mind, is the significance of “chelek Eloka mima’al”. While I agree that the universality of such experience awaits the coming of Moshiach, I don’t agree with that view at the level of each individual, nor do I see anything in Tanya Chapt. 46 asserting such a thing. <br /><br />- The idea of memutza hamechaber is that, he doesn't "get in the way" of connecting one with Hashem. He only facilitates that connection, without detracting from it at all, despite the fact that it involves relating to a physical tzaddik. A comparable idea is found in performance of Mitzvos, by which Mitzvos, which are defined actions, connect us with an infinite Hashem, and the fact that they are limited does not detract from that bond in any way. This is the similarity that I wished to draw.<br /><br />But, still, there is a significant difference. As you said, the connection to Hashem’s “essence” through the Mitzvos is “invisible” – i.e., the connection is not available to our consciousness. But from the Rebbe’s words and from your own arguments such clearly is not the case with the same connection through the Tzaddik. For why else would it be so important to stress the utter bittul of the Tzaddik or invoke the Tzaddik as the “atzmus” of Hashem that has enclothed itself in a body? And, in fact, you have asserted in your postings on the Thanbook blog and in your own blog, that the idea here is Hashem “revealing Himeslf via Tzaddikim”. These ideas make it very explicit that the connection to Hashem’s “essence” through the Tzaddik includes our consciousness of that connection – otherwise to speak of “revelation” at all is totally meaningless. <br /><br />BTW, if there is an awareness of a connection to Hashem’s “atzmus”, then there must also be an experience of Hashem’s “atzmus”, otherwise one is speaking of a connection that has no point of reference, no meaning. <br /><br />And, when any consciousness of that connection is involved, if the Tzaddik really “doesn’t get in the way”, then he simply shouldn’t be present to our consciousness at all, shouldn’t be experienced in any way; all the more so, in the context of an experience of Hashem’s “atzmus”. I am not sure why this is such a difficult thing for you to acknowledge since otherwise there remains the unresolved problem that I have indicated since my very first post and reiterated numerous times. <br /><br />- I don’t consider journalists’ reports objective (especially when I see a clear antireligious agenda), nor do many people. If you do, so be it.<br /><br />It is not just a question of objectivity, but one of honesty. These are direct quotes. A journalist making up such things gets fired. And we aren’t just talking one news source here. Nor is all the evidence for not a few Chabad folks interpreting the Rebbe’s words as making the Tzaddik himself the locus of Hashem’s “essence” confined to news reports. There is R. Shlomo Cunin’s assertion that the “it’s the Rebbe who runs this world”, there is the meshischist woman who called into the R. Greenberg/R. Kalmanson 2008 radio debate and proclaimed that the “Rebbe is G-d in a physical body”, both of which are available to watch or listen to on-line, and on it goes.Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-1873043645432868542010-02-22T17:03:16.225-08:002010-02-22T17:03:16.225-08:00Hi Michael. We are finite beings and we cannot &qu...Hi Michael. We are finite beings and we cannot "see" spiritual realities (at least, not until Moshiach comes; see Tanya, ch. 46)—neither those accomplished through connecting to Hashem through learning from a Tzaddik, nor those spiritual realities accomplished when we connect with Hashem through Mitzvos. <br /><br />The idea of memutza hamechaber is that, he doesn't "get in the way" of connecting one with Hashem. He only facilitates that connection, without detracting from it at all, despite the fact that it involves relating to a physical tzaddik. A comparable idea is found in performance of Mitzvos, by which Mitzvos, which are defined actions, connect us with an infinite Hashem, and the fact that they are limited does not detract from that bond in any way. This is the similarity that I wished to draw.<br /><br />I don’t consider journalists’ reports objective (especially when I see a clear antireligious agenda), nor do many people. If you do, so be it.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-72969704082828907292010-02-22T11:20:16.465-08:002010-02-22T11:20:16.465-08:00R. Oliver, your own words prove that the situation...R. Oliver, your own words prove that the situation with Torah and Mitzvos is NOT analogous to that with the Tzaddik. You agreed that “the Tzaddik is someone who is so completely boteil to Hashem that he is, as you put it, a clear window through which Hashem is experienced”, but then you also said of Torah and Mitzvos that “these finite actions connect us with Hashem’s Essence, albeit in an invisible way”. A clear window is one through which visibility is completely unobstructed, whereas “invisible” is exactly the opposite. Thus, we are left with the Tzaddik situation as a distinct one, and that returns us to the original quandary I have raised – why should one experience the Tzaddik himself at all in the experience of Hashem’s “atzmus”? And I believe I have made myself quite clear from the very outset what I mean by “experience” – present to the mind or senses.<br /><br />With all due respect, you may be in Chabad, but does that mean you know everyone in Chabad, or even everyone who goes to 770, to the Ohel, or to the Chabad institution in Tzfat? Such a statement seems like a fallacy of hasty generalization to me. Similarly, your assumptions about the credibility and motives of the journalists who have reported the quotes are an example of hasty generalization and border on ad hominem attack, both of which are logical fallacies that hardly strengthen your argument.Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-54362107379770148082010-02-21T08:07:53.312-08:002010-02-21T08:07:53.312-08:00The Jewish People is a “Holy People.” “Am Kadosh.”...The Jewish People is a “Holy People.” “Am Kadosh.” <br /><br />We are referred to as being Hashem’s special “Treasure.” We are a “Holy Nation,” and so holy, that we are to emulate the Cohanim, who are of a much higher stature than the rest of the Jewish People. One day, we will all be on the level of a “Kingdom of Priests.” <br /><br />Hashem has told us, “.…Ve’atem tiheyu li Mamlechet Kohanim ve’goi kadosh…” (Yitro, 19:5-6)<br /><br />“…And you shall be to Me, a KINGDOM OF PRIESTS, and a HOLY NATION….”<br /><br />The Benei Yisrael must follow the example of the true Cohanim. We should emulate the Cohanim in our daily lives. The Cohanim are not allowed to go into any cemetery (Jewish or not Jewish), as they cannot come into contact with ANY meitim whatsoever. We too, should emulate the Kohanim in our daily lives, and be pure like them. <br /><br />We too, should not be coming into contact with meitim where we can help it.<br /><br />Hashem has told us, “.…Ve’atem tiheyu li Mamlechet Kohanim ve’goi kadosh…” (Yitro, 19:5-6)<br /><br />“…And you shall be to Me, a KINGDOM OF PRIESTS, and a HOLY NATION….”<br /><br />A person’t tefillot, prayers, from the Kotel, or from his or her own house are truly delightful to Hashem. A person can also go to the Kotel to pray, and make the journey there, to pray to Hashem. Hashem’s Presence is always there.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-79477825058521039892010-02-21T08:06:36.051-08:002010-02-21T08:06:36.051-08:00•There should be NO MEDIATOR between a person’s te...•There should be NO MEDIATOR between a person’s tefillot and Hashem. <br /> <br />Hashem likes to hear the prayers, tefillot, from our OWN mouths. Even if all we know is how to recite the first 3 letters of the Aleph Bet: Aleph, Bet, Gimmel... Our very own tefillot TO HASHEM, are much more precious than anything else. <br /><br />By going to the Bet HaChaim (cemetery - incorrectly referred to as “the Ohel” by Lubavitch), and lighting a candle, praying, making a request, and then going home – such a person is “leaving it all to the tzaddik” who is not physically alive. You can’t leave it all “to him!”. This is completely Assur and forbidden. <br /><br />We too, can be tzaddikim – and be like the tzaddik. The tzaddik has already made all his tefillot to Hashem in his lifetime. And these are very precious to Hashem. The tzaddik has now passed on.<br /><br />Hashem is now waiting for US – to make our OWN tefillot to Him. <br /><br />We pray to Hashem – at all times. <br /><br />If a person is insisting on praying to one of the creations of Hashem, instead of directly to the King Himself, Hashem will say to us, "You are meant to pray to ME!" <br /> <br />Remember that Hashem, our G-d, is a very "JEALOUS G-D" who demands "EXCLUSIVE WORSHIP." (2nd Commandment of the Asseret Hadibrot.)<br /><br />What is your logic in going there? <br /><br />The Ashkenazi tradition has encouraged people to do this, and it is very wrong. <br /><br />Teshuvah to Hashem must be done quickly.Deborah Shayanoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-54059471503770541252010-02-19T12:10:55.726-08:002010-02-19T12:10:55.726-08:00I definitely see the comparison with Torah and Mit...I definitely see the comparison with Torah and Mitzvos in general as totally analogous. These finite actions connect us with Hashem’s Essence, albeit in an invisible way—we don’t SEE Hashem’s Essence—and the necessity for the usage of such finite actions does not detract from the fact that via them we connect with Hashem’s utterly infinite reality. The idea of Hiskashrus, bonding with a Tzaddik, is comparable to this. I am not sure exactly what you mean by your constant use of the word “experience”, but I believe that I have made myself clear, so unless you have some new information or comment to make, let’s drop this, as we seem to be going in circles.<br /><br />IF the book says ... why don’t you read it first, and then decide? It’s a response to the vile canard that we’ve been hearing from certain elements, that explains what the sicha does and doesn’t mean for those who have been presented with it as “proof” of etc. <br /><br />Journalists are known to hype up stories and create libels, especially in the left-wing, anti-religious press. As I said, they do this all the time with their ideological opponents in the “settler” camp. They have no chezkas kashrus. I know this also from personal experience with them. In any case, learned in that Yeshivah that he supposedly reported a conversation from, and I never heard any such thing. <br /><br />As for the expression in the link referred to from ny1.com, no one refers to going to the Ohel that way, ch"v, the reporter probably simply misheard.<br /><br />Is it not worth considering ... “ But I am IN Chabad, this is not a matter of theory on my part; I speak with my co-religionists all the time—including many who are very passionate about the idea of declaring Yechi, and the like—and I have never heard such language used.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-63838098860810568322010-02-19T11:41:45.960-08:002010-02-19T11:41:45.960-08:00- "Hashem in His Essence includes all limitat...- "Hashem in His Essence includes all limitation but is simultaneously beyond all limitation."<br /><br />This is true and is part of the point I was making, but only a part. The rest of my point, which follows logically from that part, is that when Hashem’s “essence”, when True Infinity, is experienced, although the existence of the finite is not extinguished, the finite as finite is not experienced at all. This is why I question any idea that proposes or appears to suggest that any finite in itself is experienced in the experience of the Infinite, which is what your language and that of the Rebbe imply to me. The Tzaddik himself should not be experienced in an experience of Hashem’s “essence”. To be able to identify the Tzaddik, think of the Tzaddik, speak of the Tzaddik at all (any of which represent an experience of the Tzaddik in himself) in the experience of the Infinite is evidence either that the experience is not of the Infinite or that one has credited the finite as Infinite. Perhaps that is not what you have meant by “the finite IS present in our experience of Hashem's Essence”, and perhaps not what the Rebbe meant, but the language could have been better considered, IMHO, in both cases, irrespective of source referencing. <br /><br />- "When we davven, learn Torah, or fulfill Mitzvos, and so on, are these not limited and defined actions that nevertheless establish a bond between the Yid and Hashem, and not just with His manifestation to us, but with His Essence? In other words, although they are limited actions, they act as “windows” for connecting us with Hashem."<br /><br />Yes, these actions help to connect us to Hashem or, worded differently and perhaps preferably, to open us to Hashem, to His “essence”. But they are hardly windows to Hashem’s “essence” in the sense that they don’t provide an experience of that “essence”, but rather merely help to prepare us for such an experience. So, they are not analogous to what is being asserted with regard to the Tzaddik, and do not appear to me, therefore, to be of relevance in the issue at hand.<br /><br />I do agree that I should study Ve’al Hatzaddikim, but, based on Thanbo’s original blog post and what I have read of the work elsewhere – as in Avrum Ehrlich’s Messiah of Brooklyn, I am not so sure that the book could only be interpreted in the way you believe or that it wouldn’t end up reinforcing my concerns rather than allaying them. For example, if the book really claims that one can pray TO the Tzaddik nullified to Hashem’s “essence” that would be a big problem since, as I have explained already, one should not even experience the Tzaddik at all in such a case. These are subtle issues, and one must very careful in how one uses one’s words about such matters or risk interpretations, intended or not, that lead to idolatry. I’ll look into finding the book.<br /><br />As to the article, journalistic ethics typically would preclude what you maintain. Obviously, every source has its biases, but there are direct quotes in the article from unnamed Lubavitchers in 770 and in Tzfat that speak of “praying to the Rebbe” and the identity of the Rebbe with G-d. Nor is this the only place that I have seen such expressions – see for ex., http://www.ny1.com/1-all-boroughs-news-Content/Top_Stories/101269/tens-of-thousands-mark-anniversary-of-rabbi-s-death/ . Again, someone saying “pray TO” the Rebbe.<br /><br />To fabricate quotes is a serious violation of journalistic ethics. To make such a charge is very serious, and perhaps more research on your part, rather than a seemingly “knee-jerk” reaction, would be in order. Is it not worth considering that there are those in Chabad – more than just a few – for whom the Rebbe’s wording, along with the traditional, IMHO, overemphasis on the person of the Tzaddik, rather than merely his teachings, in Chassidus, have paved the way to an idolatrous path?Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-91262476163496647712010-02-19T10:11:00.258-08:002010-02-19T10:11:00.258-08:00The reason I say that the tzaddik is merely a wind...The reason I say that the tzaddik is merely a window is that that’s exactly what the sicha says, to anyone who learns it properly and doesn’t unfairly take a line out of context.<br /><br />I already agreed that we do not literally experience a revelation of Atzmus when we relate to it.<br /><br />Believe it or not, I think I fully understand what you’re saying in your paragraph starting “however,” because it echoes explanations given in Chassidus on this topic. Hashem in His Essence includes all limitation but is simultaneously beyond all limitation. The term for this in Chassidus is “yecholes ho’Atzmus.”<br /><br />My question to you returns: When we davven, learn Torah, or fulfill Mitzvos, and so on, are these not limited and defined actions that nevertheless establish a bond between the Yid and Hashem, and not just with His manifestation to us, but with His Essence? In other words, although they are limited actions, they act as “windows” for connecting us with Hashem.<br /><br />Concerning your concern, if, by giving explanation and citing a number of explanatory references, the Rebbe immediately explained exactly what he meant by the phrase that he said that some find so contentious, then perhaps he can be believed that that is actually what he meant? Do you think it’s fair to take anyone’s words out of context and then judge and sentence him by them, never mind to do so with someone of such a great caliber?<br /><br />As for the article you refer to, it was clearly written by a person with a very hostile agenda, and contains many extreme exaggerations and outright fabrications. It reminds me of the vicious libels that same rag writes about “settlers”. Having learnt in 770 for a number of years, I don’t believe he had the conversation that he reported. Indeed, the only one “poster boy” that writer could come up with was Sokolovsky. There might be one or two other unstable people out there like this. That’s it. There are unstable individuals who identify with other groups and say any number of things which that group would consider outrageous. Such people represent no one but themselves, as is clear to anyone who looks into it the matter honestly without a hostile agenda.<br /><br />Again, don't you think that for the sake of fairness more study is necessary before coming to such a damning conclusion? Have you read the book that I referenced, Ve'al Hatzaddikim? I believe it is sold in Kehos in Crown Heights.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-46508595306599726302010-02-19T06:00:01.632-08:002010-02-19T06:00:01.632-08:00R. Oliver, I am familiar with Chassidus, and study...R. Oliver, I am familiar with Chassidus, and study both Chabad sources and Likkutei Moharan. So, the ideas you are discussing are not foreign to me by any means. I am glad to see you assert an interpretation of the Tzaddik as a clear window, not, in himself, as an actual locus of Hashem’s “atzmus”. <br /><br />However, your stated view that “the finite IS present in our experience of Hashem's Essence” is logically not supported by the explanation you then provide. “Relating to” Hashem’s “essence” is not in any way the same as experiencing It. Sure, when we “relate to” It, the finite is there – otherwise there could be no “relation”. But that it is precisely my point – we are not actually experiencing the “atzmus” in “relating” to It, for if we were, then there would be no relation, since the truly Infinite is free from any relationality. If the “atzmus” is Infinite, then an experience of It, while by no means exclusive of the existence of finitude, does not include an experience of finitude. Let me explain, as Absolutely Infinite in “essence”, G-d remains free from any difference even in the context of difference, and for G-d difference is this freedom from difference, although this freedom from difference is not a difference and hence does not exclude difference. This means that while difference – finitude – exists in the experience of G-d’s “essence”, there would be no experience of difference – finitude – at all in the experience of the “atzmus”. <br /><br />So, the quandary remains – if it is really Hashem’s “atzmus” that is experienced, then the Tzaddik himself should not be experienced in that experience, should not be the subject of the Rebbe’s words, and should not be credited as a locus of that experience. But the Tzaddik is the subject and the use of “in” suggests that he, in himself, is the locus. Thus, while I am happy with your apparent acceptance of the “clear window” analogy, I remain concerned about how seriously you are committed to that idea, especially give your commitment to the view that the “finite IS present in our experience of Hashem's Essence” even in the absence of logical support within very your own explanation that follows that assertion. And I remain concerned that the Rebbe, himself, was not asserting the “clear window” analogy in the sicha in question at all, but rather asserting the Tzaddik in himself as the locus of the experience of the “atzmus”, thereby suggesting the finite as the Infinite, and, contrary to earlier sources in Kabbalah and Chassidus (such as the ones cited), opening the road to idolatry. And while you may contest it, there is ample evidence – from those who include “boreinu” in the “yechi” to the folks interviewed in this article (http://www.haaretz.com/hasen/pages/ShArt.jhtml?itemNo=824393), not just the lone fellow who maintains the rebbegod blog, who say that one can “pray to the Rebbe” and assert an identity of the Rebbe with G-d – that there are those in Chabad today who are traveling that road.Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-55010875157744521552010-02-18T20:22:45.776-08:002010-02-18T20:22:45.776-08:00In any case, the concept of the Tzaddik (as explai...In any case, the concept of the Tzaddik (as explained in Chassidus) is someone who is so completely boteil to Hashem that he is, as you put it, a clear window through which Hashem is experienced.<br /><br />To quote one source where this is discussed, the sicha references Likkutei Torah, Vayikra 50a. There the Alter Rebbe writes:<br /><br />With this we will understand that which appears surprising at first glance concerning the meaning of [the section] “And it will be if you will listen diligently” [Devarim 11:13], which Moshe said. How did he say, “I [Moshe] will give the grass” [as reward for observing the Mitzvos—ibid. 11:15] as if he is the one giving, G-d forbid, as the commentators ask. For since in Mishneh Torah [Devarim] Moshe is like one speaking for himself [as opposed to repeating the words dictated to him by G–d]—analyze the Ramban in his preface to his commentary on the Torah—if so it should have been written “And G–d will give the grass.”<br /><br />Rather, the explanation is that the Shechinah is speaking from the throat of Moshe [Zohar 3:232a, ibid. 3:7a], and the spirit of G–d [within him] was what spoke [the words] “I [Moshe] will give the grass,” not that he himself was the giver, G-d forbid. The reason for this is along the lines of what was explained earlier that through the Giving of the Torah the [Jewish people] attained the level of marriage [with G–d], which is the inclusion and complete bittul [nullification] to Atzmus Ohr Ein Sof [the Essence of G–d’s infinite light], until their souls literally flew out from them. Moshe Rabeinu was constantly in a similar state, as it is said, “Go [Moshe] and tell them, return to your tents, and you stand here with Me” [Devarim 5:30]. For he took up no space, and he was not an independent entity [from G–d] at all. Therefore he was able to say “I will give,” for the word of G–d was speaking in him from within his throat.<br /><br />I hope this explanation is helpful. Beyond that, in response to the conscious or unwitting distortions of the sicha perpetrated by certain hostile elements, an entire book was written to demonstrate that the idea that Hashem reveals Himself through Tzaddikim is rooted in solid sources in Gemoro, Midrash, Kabbolo, and so on. It is called Ve'al HaTzadikim, from Rabbi Avrohom Boruch Pevzner, and if you are serious about studying this topic, the sources cited there definitely warrant careful study.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-13857746546292557012010-02-18T20:22:09.287-08:002010-02-18T20:22:09.287-08:00Hi Michael, I appreciate your respectful tone. I d...Hi Michael, I appreciate your respectful tone. I do assume that you've learnt the whole sicha inside in context; that would definitely be the intellectually honest thing to do before reaching such a conclusion.<br /><br />I agree that we are not communicating clearly, and I hope we will be able to resolve it. I maintain that throughout Judaism, the finite IS present in our experience of Hashem's Essence, but that in no way detracts from that experience. <br /><br />It is true that if we would tangibly experience the absolute reality of Hashem’s Essence, we could not exist as sentient discrete entities from Hashem (as discussed in many places in Chassidus). Hashem has hidden His absolute reality (through the Tzimtzum) from our immediate experience so that we can experience a feeling of ourselves as independent from Him (as also discussed in many places in Chassidus).<br /><br />But although His Essence is not revealed to us, or to put it anthropomorphically, we don’t "see" Hashem’s Essence, we still relate to it all the time. Every single berocho begins Boruch ATO—Blessed are YOU, Hashem. We don’t just bless Hashem’s attributes, we bless *Him*. When we davven, we davven to Him, not to His attributes (chas v’shalom). And yes, through Torah and Mitzvos, we deepen our bond not just with His attributes and manifestations (known in the parlance of Chassidus as “giluyim”), but with His Essence. This concept is discussed in many places in Chassidus. Off the cuff, see <a href="http://chabadlibrary.org/books/adhaz/tanya/1/47.htm" rel="nofollow"> Tanya, perek mem-zayin</a>: <br /><br />“אבל אנחנו ירושה ומתנה היא לנו שנתן לנו את תורתו והלביש בה רצונו וחכמתו ית' המיוחדים במהותו ועצמותו ית' בתכלית היחוד והרי זה כאלו נתן לנו את עצמו כביכול. כמ"ש בזה"ק ע"פ ויקחו לי תרומה [דלי כלומר אותי והל"ל ותרומה אלא משום דכולא חד ע"ש היטב]”<br /><br />I can find further sources for this idea, if you like.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.comtag:blogger.com,1999:blog-9267923.post-17677400706118384402010-02-18T17:51:46.432-08:002010-02-18T17:51:46.432-08:00R. Oliver, with all due respect, I do not think yo...R. Oliver, with all due respect, I do not think you are really addressing my points. I never said that "connecting with the Essence of Hashem must not in any way be associated with anything finite", what I said is that the finite in itself should not be present in our experience of Hashem's "essence". And that is really what we are talking about here, not "connecting with" Hashem, but experiencing Hashem, since in confronting the "atzmus", how could there still be an I and a Thou to be connected? <br /><br />We don't say the shul or the siddur or the sefer Torah or laying tefillin, etc. is Hashem's "atzmus" put into a place, a book, a mitzvah; do we? Isn't that because these things are not themselves considered capable of becoming batel bi-metzius? But the Tzaddik is?<br /><br />The main issue remains, as I have said, whether the Tzaddik himself is the locus of the "atzmus" or a clear window through which it is experienced. If the Tzaddik is experienced at all in the experience of the "atzmus", I still don't see how you can avoid the conclusion that either the Tzaddik is not a Tzaddik at all because not completely batel or the finite Tzaddik in himself is the Infinite, an idolatrous notion. <br /><br />And the Rebbe's choice of words suggests that the Tzaddik is the locus by asserting that the Tzaddik is the "atzmus" "in" a body, rather saying that the "atzmus" is seen "through" the Tzaddik. For the Tzaddik to be the subject here, not the "atzmus" speaks volumes. Remember that the Ramak (in Sefer Elimah) is very careful to make a distinction between G-d being anything that exists (affirmed), and anything being G-d (rejected). This is not just semantics. Thus, I tend to agree with Thanbo that the Rebbe's own formulation here is an invitation to idolatry.Michaelnoreply@blogger.comtag:blogger.com,1999:blog-9267923.post-79162907112174107462010-02-18T14:06:56.184-08:002010-02-18T14:06:56.184-08:00Michael: sorry, I noticed your comment and was int...Michael: sorry, I noticed your comment and was intending to respond. <br /><br />When we go to a shul, do we go there to bow to divine attributes and manifestations; of course not, ch"v--that would constitute worshipping something other than Hashem. (This concept is discussed in the Tzemech Tzedek's Shoresh Mitzvas Hatefila, printed in his Derech Mitzvosecho.) Rather, we go there to worship Hashem and Hashem alone. <br /><br />However, Hashem's manifestation in this physical place makes the bond that we establish with Him--i.e., His Essence--deeper. <br /><br />The same goes for learning Torah and keeping Mitzvos, which are finite actions that connect us with Hashem Himself.<br /><br />So the concept that connecting with the Essence of Hashem must not in any way be associated with anything finite is mistaken.<br /><br />Likewise with the concept of bonding Tzaddik: although he is a physical entity, by following his directives and studying his teachings (in addition to all the other things that Torah instructs), our connection with Hashem Himself is deepened.Yehoishophot Oliverhttps://www.blogger.com/profile/16906934928426540018noreply@blogger.com