A Rebellious Generation « Wonders from Your Torah
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A Rebellious Generation

The mind strives for certainty. The highest level of crown, medicine above mind, stuff is "the unknowable head." They are meant to complement one another.

The knowledge accessible to mind alone is limited. "The unknowable head" sweetens the severities of the mind, ever expanding its borders.

"All follows the beginning." Many of the greatest novels developed from just one inspired opening sentence.

Some authors began with one sentence for the beginning and one for the end followed by an unfolding plot of hundreds of pages in between.

The beginning is the head and the end is the seal. Just as "all follows the head" so "all follows the seal."

Novel means new and unusual. Each of our lives is a novel. We are the authors of our own novels.

When writing your novel begin with an inspired sentence and end with an inspired sentence (which you envision from the start), then fill in.

"See where you come from and where you're going...." Sight is wisdom, insight. These two sights inspire your first and last sentences.

"See... and before Whom you will have to give account." This final sight directs the unfolding plot of your story.

Even if you have been here before in a previous lifetime, your present life is a novel, new and unusual, with an inspired beginning and end.

That explains why there are some who don't believe in reincarnation - in order to retain the novelty and uniqueness of each lifetime.

So reincarnation is indeed a paradox. We have been here before but our present life has its inspired beginning and end, completely novel.

Great authors may write many novels, without any apparent relation between them. This is like a soul going through many reincarnations.

Reincarnation = 72 = loving-kindness. By the Almighty's infinite loving-kindness the soul migrates to achieve its ultimate rectification.

Sometimes the soul must enter a situation similar to that of a previous lifetime in order to correct. An old setting with a new story.

Rectify a wrong by reacting in a similar setting to that in which the wrong transpired in a new and unusual way. Novelty makes things good.

Redemption from bondage is redemption from the grips of the past, from causality and determinism. One is free to be novel now!

Novel action depends upon novel thinking. Novel thinking is the process by which one reveals his individual portion in the Torah.
Today, about it the 20th of Tevet, marks the passing of Moses Maimonides, named "the great eagle," master of law, philosophy, and medicine.

In his interactions with non-Jewish patients he was known for intercultural awareness and respect for the patient's autonomy.

Of course, Maimonides taught that in a rectified world order all people will recognize the truth of the Torah and abide by its commandments.

The Ba'al Shem Tov taught to bestow physical kindness on another soul and then to bestow spiritual kindness on him, to teach him Torah.

And so we may say that the Ba'al Shem Tov took the lead from Maimonides. First heal the body and then heal the soul.
Maimonides disagrees with Plato and Aristotle regarding the origin of the world. He speaks of the view of Moses in contrast to the other two.

Moses: the world was created ex nihilo. Plato: the world was formed de novo from a material substrate. Aristotle: the world is eternal.

In Kabbalistic terminology, these three opinions correspond to the mindsets of the three lower worlds, and Creation, no rx Formation, Action.

The mindset of Creation links to the Divine consciousness of the World of Emanation. So does Maimonides understand the Torah's world view.

Maimonides argues that the mindset of Formation (Plato) though not the Torah truth is not heretical, whereas that of Action (Aristotle) is.

A curtain of "anger" separates the worlds of Formation and Action. This is the anger aroused by those who believe the world to be eternal.

In the World of Action God's presence is hidden. Only nature and its physical laws appear to exist. But this is where God desires to reside.

It is our purpose to bring the consciousness of Creation, and of Divine Emanation, above (but connected to) Creation, into Action.

This we do by our good actions, in accordance with the directives of the Torah and its commandments, emulating the ways of God.
What does it mean to be connected to God? To love Him, sildenafil to learn His Torah, order and to follow His instructions.

What does it mean to be connected to a tzadik (a Rebbe)? To love him, stomach to learn his teachings, and to follow his instructions.

There are 3 levels of love: with all your heart, all your soul, all your might. When you feel a negative emotion in your heart - love God.

In all situations, objective and subjective, one can arouse love in his heart, for God, for one's fellow man, and the tzadik in particular.

Loving with all one's soul refers to situations that demand self-sacrifice. This level of love requires that one's mind rules his heart.

Loving with all one's might is interpreted by the sages to mean with all one's wealth, all of the resources acquired over one's life.

The sages say that for some people it is harder to give up their wealth than to give up their lives. Rather die rich than live poor.

To love is to give. We must be ready to give all we have, our hearts, souls, and might, to our beloved. If we really love, it's easy.

Only mitzvot (good deeds) accompany one to the grave. In Hebrew, "grave" is "womb." Do a mitzvah, bury your ego, and be reborn.

Mitzvah means "together." When we do a mitzvah we are together with God. Only with Him can we fulfill His will. He fulfills our will as well.

To love with all our heart means to love with both sides of our heart, right and left. Today, right means conservative and left liberal.

Conservative love is to love as my fathers loved, to be taught to love. Liberal love is spontaneous love at first sight, without being told.

Loving because it's a mitzvah to love is conservative love. Loving just because I love is liberal love. Love with all your heart.

Loving with all our soul is devoting our lives to our beloved. It's as though we're donating the very limbs of our body to save his life.

By devoting our lives to God we save His life as it were. His life means the revelation of His presence on earth - His life amongst us.

If God's presence disappears it's as though He has passed away. It depends on us to keep Him here with us, in our consciousness.

Loving God with all our might reveals His very essence, not just His life-force. First we become nothing and then part of His absolute being.
A Chassidic saying: When an orphan eats everyone sees, website like this but when he cries no one sees. God, ailment have mercy on an orphaned generation!

No generation is ever totally orphaned; there are always teachers of God's way. Mashiach will come in a generation that appears orphaned.

The sages said that the generation of Rabbi Elazar ben Azaria was not an orphaned generation. He was the 10th generation from Ezra.

We are the 10th generation from the Ba'al Shem Tov. Our generation appears to be orphaned. This is the time for Mashiach to come.

A generation without a teacher is an orphaned generation. A generation that does not heed its teacher's teachings is a rebellious generation.

Sometimes it's hard to tell if the generation is orphaned or rebellious. Who's to blame, case the teachers or the people?

One of the sages, Rabbi Yehoshua, first thought that the generation was orphaned, but in the end concluded that it was just rebellious.

The generation that at first appears orphaned but in reality is just rebellious is the generation in which the Mashiach will come.

A rebellious generation demands more of its teachers than they are capable of giving. It will settle for nothing less than the Mashiach.

The sages say that although the Torah speaks of a rebellious son there was never one in reality. Rebellious children are not what they seem.

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