Shomer Emunim #30-31

12 Mar

Shomer Emunim #30-31

3-12-2015
Reminder: Translation is by;
 The Horonsteipler Rav; Rabbi Mordechai Twerski, Shlita,
Edited & transcribed by his talmid, Shaul Taub.
Brackets are notes from Rabbi Twerski, Braces are editors’ notes.

She’altielSome of the things that you’ve mentioned in the name of the Zohar are quite perplexing, such as that anyone that comes into the World-To-Come without this knowledge {of Kabbalah}, even though he has many good deeds, will be expelled from all those gates of the World-To-Come. Isn’t the purpose of learning Torah to produce the subsequent actions that come forth from that? As Chazal say (Baba Kamma, Page 17a): “Great is learning because it brings a person to know what to do.” “And the objective is not just to learn, but to do.” (Avos, Chapter 1, Mishna 17). If that’s the case, then how is it possible that a person that’s gotten to that goal, which is to know how, and fulfill the Mitzvos, will not merit the World-To-Come just because of his lack of knowledge of those subjects, when that’s not the true goal? [The true goal is to know what to do, how to do it and to do it; doing the Mitzvos the right way.]

YehoyadaThe Zohar did not mean that one will not get in to Olam Habbah at all, Chas Veshalom. The point is that there are levels in Olam Habbah that are quite lofty, and one that does not master those specific wisdoms, will not be able to enter into those higher levels. That’s what the Zohar means that a person is locked out from entering into all those gates. I.e., it’s only that level that he will be locked out from, but he WILL get into the places that he qualifies for, according to the value of his actions. That’s obvious. That’s what it says in the Zohar, Parshas Yisro, Page 93b: “Even though a person doesn’t have the right intentions for the Mitzvos, he’s still considered a righteous person because he’s still doing the command of the Master.” [Even if the person doesn’t have the right Kavana, but he’s doing the right actions.] Study what it says there. The reason why the reward for one that knows the secrets and purpose of the Mitzvos and fulfills them, is greater than one that does not, is because one cannot know how to perform and fulfill the Mitzvos with completeness, unless one has mastered the aforementioned wisdoms. And in order for you to understand this, I’m going to delve into some of the Mitzvos of the Torah. [so that you can see how having Kavanah changes the way you do a Mitzvah. I.e., Doing a Mitzvah while understanding the depth and purpose of that Mitzvah changes the action. It changes how you do the Mitzvah.]

The first of The Ten Commandments is: “I am Hashem your G-d, that took you out of Egypt.” (Shemos 20:2). The simple explanation of this Mitzvah is that we were commanded to believe or to understand that there is a power that brought all of existence into being and He oversees their existence. Included in this Mitzvah is to understand how everything came to exist from Him, how He, Y.S., organizes them, how He moves them and how He directs them. Likewise, we can see from the words of the Rambam that wrote in the beginning of his Sefer “Hilchos Yesodei Hatorah”, (Laws of the Foundations of the Torah) Chapter 1: “The foundation of all foundations and the pillar of all wisdom is to know that there is a first primary existence, and that He brought everything else into existence. This first primary existence is the G-d [or the source of the power] of the world, the Master of the Earth. He is the one that directs the orbits of the solar system with power that has no limit and never ends, with power that is never interrupted, and the universe is continuously orbiting, and it’s impossible that it should be constantly moving and developing without something that causes it to. He, B”H, is the one that causes it without a hand and without a body. Understanding this, is a Mitzvas Aseh (obligatory positive commandment) of the Torah, as it says: “I am Hashem your G-d”.”

So we see from what the Rambam wrote, that the Mitzvah of “I am Hashem your G-d”, is to understand that the continuous existence, movement and orbiting of the universe, is only due to Hashems’ guidance and power. And the Rambam did not say that we need to know all the rest of existence that’s above and beyond the universe, because their existence is beyond our capacity to perceive. However, we see what his explicit intention is, that it’s not enough to know that there is a G-d, but to know the structure of everything that exists, and that He directs them with His power. And he therefore goes on to explain through two chapters to try to describe this concept. So therefore there’s no doubt that Mekubalim [or “people that know Kabbalah”] do and fulfill this Mitzvah with completeness, much more than others do, because besides knowing their simple existence, they also understand the structures of the Sefiros and how He directs them, and He remains One with all of the structure, because that’s the real intent of how to fulfill this Mitzvah correctly. However, anyone that just tries to understand it simply, will not have fulfilled it appropriately, because that person has no real understanding of these concepts at all, and it is therefore impossible for such a person to fulfill the belief in Hashem’s G-dliness appropriately. Even the Mitzvah which is to believe in His Oneness, they’re not fulfilling the right way because they don’t know what the Oneness of Hashem means. Even though the Possuk: “Hashem Elokeinu, Hashem Echad” (“Hashem is our G-d, Hashem is One”) (Devorim 6:4) is a beautiful Possuk, there are many things that are referred to as “one”, such as when counting numbers; the first number is one, and then comes number two, but they’re both equals. [One is not better than two. They’re just numbers.] The same thing is when talking about one type of species or group of people, and the one group includes many different components. And you can talk about mankind, which includes many people. Even when referring to one person, a person has many different parts of the body. You can talk about one body that has three dimensions to the body; height, width and depth. Even one soul that has many different capacities. So let me ask you, when you say Hashem Echad (G-d is one), what do you mean?

Copyright © 2015 Shaul Taub
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