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1. # 1 MaxKohanzad Says:
   February 21st, 2007 at 12:43 am

   It’s very obvious that ’slamoyid’ has not ever seriously read the sichos of 1988-92 in which he would find many references to hyper-nominanism and even anti-nominaism, both in theory and practice. Does no one have a brain in Chabad anymore has it all been turned into kabalos ol and a religion of doing, not feeling and not questioning? Anyone seriously delving into the Rebbe’s moshiach stuff will soon find themselves either waving yellow flags or shagging shiksas.

2. # 2 shitalphin Says:
   February 21st, 2007 at 5:39 pm

   max,
   some examples would be appreciated.

3. # 3 islamoyid Says:
   February 21st, 2007 at 11:53 pm

   sorry to bust your whole thesis max, but as far as i know, MMS never says to currently give up shulchan oruch, not even in the sichoh of “mitzvos she’eynom b’teylos.”

   as far as i know, MMS & his chasidim continued following halachah during ‘88-’92 just as they did before (although ironically, it seems like he did not go out for kidush levono the month before his stroke, even though it was precisely that time that he shturemed about it; then again, maybe he did it from his room or something).

   REFERENCES to anti-hyper-nomianism, even in prectice, doesn’t mean DIRECTIVES to behave so. & if you think that this is talking out of both ends of His mouth — that is my point, even while he still lived halachically.

   & yes, a main feature in chabad IS kabolas oyl (in addition to feelings etc.), & the questionings always had its point of terminus where we say “ad kan v’su loy.” just look up the sichoh on ibn gabai’s “derech emuno” (from ‘88) that the question is “HOW does god operates the world” not “IF god operates the world” or “is there a god.”

   any attempt, academic or otherwise, to present this differently is, not so ironically, coming from the lack of the attempter’s kabolas oyl & once more trying to apply po-mo attitudes to a non po-mo framework. (when the sign reads “No Parking” it doesn’t mean “No. — Parking.”)

   & read what i wrote on his blog about atzmus (which by definition is singular) being expressed through pnimiyus & chitzoyniyus in a singular way.

4. # 4 MaxKohanzad Says:
   February 22nd, 2007 at 12:55 am

   ‘islamoyid’ as i’ve sai - i will say -

   “It�s very obvious that �slamoyid� has not ever seriously read the sichos of 1988-92″

   I don’t mean reading a sicha here and there - read through - all of them - one a week for a few years - then we’ll talk.

   if you want examples watch this:

5. # 5 MaxKohanzad Says:
   February 22nd, 2007 at 12:59 am

   Sefer HaSichos 5750- 1990 Volume 1

   �the power and ability that Jews have to crown The One Above a king, comes from this that, the Jews (in their source) are joined up with The One Above, how He is beyond the level of a [mere] �king, (even king of Israel or even more so king over all the world) this is because a king is precisely for a people who are separate (Others), and the One Above His Essence and Being are beyond the definitions and limitations of a �king�; and he [the Jew] is connected with The One Above alone. And in the words of the well known adage �Israel and the Holy One Blessed Be He are One� (Zohar 3, 63,a) The Jews have the power and ability to tease out the Will and Pleasure from The One Above (His Essence) that He should be a king of the Jews, which are found souls in bodies, down here. And moreover [the desire] to be a King over the whole world.

   �Jews cause the arousal of [supernal] Pleasure and [the] Will to reign, in His Blessed Essence; [although] that it, itself is higher than the definitions [and limitations] of Existence [or Being] and beyond the differentiation of parts, so much so that He is beyond even a negation of an association with existence and differentiation, [ or the Negative Theology]. Since [a] negation still implies [albeit via its total negation] an association [with] and [limitations of the] parameters of [the] definitions [of existence and contradistinction]�Therefore [in short] this would mean to imply that there is a �place� that is beyond both [the realm of] existence and multiplicity [or differentiation] and equally from negation [of that, i.e.] the negation of existence and differentiation [of the multiple].

   An example of this [idea of the unity of the multiple and that which transcends it] can be found in the idea of the Torah and its Commandments: Together with this, that the Torah is divided in different portions, �nevertheless it is One Torah/a singular Torah, (and all the portions are part of One Torah)�The reason for this is � that the Torah is one with The One Above, �Torah and the Holy One Blessed Be He are One�, even higher than the definitions of existence and division, and even [beyond the definitions] of Oneness, the negation of existence and division. �Nevertheless, both of these qualities comes together, and are found in Torah, a singular Torah, and a Torah that has many parts�

   And this is the intention, reason and purpose of all creation- to reveal here, that The One Above is the King, the supervisor and ruler over all of the world, and all of the variety of creatures [therein], [the] revelation of His Blessed Sovereignty and Blessed Oneness in the entire world.

   Thus, it is therefore understood that it intention of �to reign over them� is not in order to negate and dissolve the existence of the world�but on the contrary � that it is precisely the existence of the world, in all of its detailed creations, as they stay in their same form, that they reveal His Blessed sovereignty and Oneness.

   �The body of Man (dust of the earth), this part of a Jew that is part of the existence of the world (earth), and his soul, which is higher than [the] existence (of the world), a �portion of God from above literally� (Tanya ch.2); that [about] an Essence [it is said] that �one touches a portion of it you are touching all of it� (Kesser Shem Tov Hosophos s.116).

   In order to connect two things together [body and soul] �it is necessary to employ [a third factor] a higher force, higher than the definitions of the existence (of the body) and higher than the definitions of the soul, which is a �portion of God literally� (which this [soul which is part of God] is [merely] a level and description) �[in truth it does not describe the true nature of its reality, that] it comes from the Essence of the soul, which, is [indistinguishable and] One thing with The One Above [ i.e. the third factor], Israel and the Holy One Blessed Be He are One.

   �for all Jew, Men, Women and children in the True and Complete Redemption, through our righteous Moshiach, the� Leader that is the aspect of the general Yichida of all the Children of Israel, and through him is revealed all the Yichida�s of all the souls of each and every Jew, with the revelation of the Essence of the soul- which this is the revelation of Israel and The Holy One are all One.
   pp.6-15

   �Happiness, [is] the higher form of repentance, that it is with great joy� [because] Israel and �The Holy One Blessed be He are all One�. It is the arousal of God (so to speak) within each and every one of Israel, and within the assembly of Israel�

   �and this is the blessing that Moses blessed,� beginning with the main [and most important] blessing of the true and complete Redemption, through �the first redeemer is the last redeemer� in a mode of �that one will point with ones finger and say �this�� [with] a physical finger. However, the idea [behind it is] and the completion and task now is to see Godliness �Behold this is our God� and in a like fashion, �this is our God etc, this that God has promised us� until the end of the verse �we will be glad and rejoice in His salvation�, speedily�the salvation by Atzmus En Sof Blessed Be He.
   pp.25-26

   �it is known the ruling of the Baal Shem Tov that every Jew is precious to The One Above, so to speak like an only child that was born to elderly parents. [like the Baal Shem Tov]� that even though there are many children �each is an Only child of The One Above, His Blessed Essence and Being (Atzmuso & Mahuso)!

   That it is His Blessed Essence alone that gives him (so to speak)- �good doctrine I gave to you�, (Proverbs 4.2) ��a portion of God� a part of the Essence, that [paraphrasing the Baal Shem Tov] through it one touches the whole Essence.
   p.33

   The true and complete Redemption, that then there will be �A New Torah come forth from Me� the ultimate and highest completion of the study of Torah, the highest study of the intellectual faculties (Chabad), and based on and connected with and permeated with Higher Awe and Higher Return, that Higher Return is (mainly) the idea of �toil in the Torah, and this is also in a [state of] great joy.

   �Yom Kippur is a �Once a Year� [event], it is also in the service from the aspect of Yichida [the] Essence of the Soul- the Oneness of the Jew with The One Above, �Yichida l�Yichidecha�, and all these three issues of World, Time and [Individual] Soul: Unique in Time (once a year), Unique in Space in the Holy of Holies, and the Unique Yichida of the Soul, the aspect of the High Priest {and an example of this is with each Jew, in Maimonides �not only the tribe of Levi, but each and every individual that gives his spirit etc, this is as holy as the Holy of Holies� the place that the High priest stands�}…since that �Israel and The Holy One Blessed be He are One�, the Oneness [and unity] of the Jews with God that this is higher than the definitions and limitations of time, space and soul, higher even than all places and boundaries, even higher than the boundary of lower and higher.
   pp.37-38

   �the joy of Simchas Torah is because of the connection of �Israel and The Holy One …being One�. That this transcend reason and understanding. As it is understood and says in the Zohar that Simchas Torah is connected with the �Crown of Torah�, crown being [a metaphor for that which is] above wisdom and the brain which is found within the skull of the head, an idea which is [metaphorically beyond logic and therefore] very high.
   And to expound, this engulfs the whole man until [and including] those levels that are the lowest; the ankles of the legs, which they are felt to be the most insensitive [not felt], that this is through the heal of the foot particularly [i.e. dancing on Simchas Torah].

   ��and this is the Blessing that Moses blessed� until �all the signs and wonders etc, that Moses did in [front of] the eyes Israel�, �signs and wonders� that are beyond the nature of the world, and they were revealed openly �in the eyes of all of Israel�� from the first verse [said on Smichas Torah] � �You have been shown in order to know that the Lord is God, there is none else besides Him�. (Deuteronomy 4.35)�since the God (Tetragramiton) is your God there is nothing else besides Him, that there are two ways of understanding this.

   In this verse there are two points: [Firstly that]�You�, [that is] Atzmus En Sof Blessed Be He- the ultimately elevated: [and secondly] together with this �shown us to know�, �to know� specifically, as in the mode that is to �know� that �God is Elohim�, this means that also within, �Elohim� is the numerical equivalent to �The nature�, that it will be clearly revealed that it, [nature] is God, who is beyond Nature, until �there is nothing else�. This does not mean, that there is no existence at all, �nothing� but ��there is none else but Him alone�, that there is an existence of the world, but however, the existence of the world is not alone, since �all that exists etc, doesn�t exist except from the true Existence�.

   The verse �You have been shown [alternative: you have become aware] that the Lord is God, there is none else besides Him�. (Deuteronomy 4.35) which we say in reference to the giving of the Torah, that at it is a taste and example of the revelation of the Days of Moshiach, that then the edict will be fulfilled �no longer will our master hide from us, and our will behold our master�, as it is explained in Tanya (Ch.36)�

   ��You�- His infinite Essence [Atzmus En Sof Blessed Be He]) and its flowing down in the existence of the world, is for the purpose of revealing in the world the true existence, this is, that there is nothing superfluous in the existence of creation, but rather, the revelation of the existence of the creation to its truth and completion, that it will be seen in a clear fashion that the physical being [Ego] is enlivened every moment from the �Being and Essence of the Existing Blessed Be He, that His Existence is from it-Self, and�there is nothing else� �that is revealed the True Existence that of �Israel and The Holy One are One� that all of his existence [even down] to the heal of the foot, is �One� with The Holy One Blessed Be He�and in this it is felt the advantage of Israel and their supremacy over the Torah (that the thought of Israel preceded even the Torah- {Berashis rabbah)�since that Israel are �His Twin [counterpart/reflection]�of The Holy One Blessed Be He, so much so that �Israel and The Holy One�are One�, One complete existence�

   �this that it is written �Day One�, �was because it was that The Holy One�was the Only ???? in the world, (Rashi on Genesis 1.5) however, its written One ??? and not Only, in order that its is felt that there is an existence of the world, the seven heavens and the earth (7+1=8 = ? ) and the four (?) [directions], that they are nullified to the One ? , the master ????? of the world�

   �and the completion of the Torah coming through the �new Torah will come form Me, and through this it will also make a �new heaven and a new earth�, a revelation of the completion of �and these are the generations of the heavens and the earth�, until the completion of the Sabbath day, �thus the heaven and earth were finished, and all their array� throughout the entire year, a year of miracles, an a year of the beginning of �the day that is completely Sabbath and rest for life everlasting, speedily and literally now.
   pp.53-62

   �and according to the elevated state of the community (and the individuals unity with it) [will correspondingly reflect] the even greater advantage of the individual by himself, nevertheless, since that the service to make a dwelling place for His Blessedness below in actuality this happens through the service of each and every individual in his mundane service, with his portion of the world, there is an advantage in this compared to the situation of congregation and unity/oneness that is in a community. [ultimately in an ideal community] the unity/oneness with the congregation, to begin with, its purpose and aim [should be] to give strength to the service and the main mission [of the] individual [and his] purpose in his corner of the earth. That it is in a mode that recognises in it, the advantages of all unique individuals.

   This means to say, that the unity within the congregation is not [and should not be] in a mode that [firstly and only] recognises the community, and only then perhaps the existence of the individual as an �addition/appendage� to the general community, but quite the contrary. That the oneness and unity with the community should bring to the fore, [and] even propel even more so, the advantages and abilities [and talents] of each individual, who is also part of the community in general.

   …only Israel and the Holy One�Alone�the intention behind this is, that this is not only to the generality of Israel in the rank and file of the community, but all individuals are with The Holy One�Alone.

   �and since the plan and intention is to reveal the aspect of Yichida; [not only in the community but] to draw out and reveal [the Yichida] in the service of each and every individual, in their portion of the world� This means that the aspect of the Yichida of the soul should engulf and shine also in the limitations of the world, time and space. It is understood that through the service of the individual in his place, this [individual service] adds an elevation to the aspect of the Yichida as it would in the gathering and unity within the community�.and he reveals the inner and main point that transcends them and unites with them- that is the aspect of the Yichida.

   �There are advantages of the situation of the �individual� �that he is able to reveal his abilities and advantages more by himself, even reaching the aspect of the Yichida, more than � when he is united with a congregation, [his ability to reveal the Yichida diminishes] (even more so if with a �multitude of people�) since that the existence of additional people is able to confuse him, which is not the case if he is by himself �and according to this it can be explained why our sages say �thus man was created alone� that this includes not only the difference from all other creatures that where created male and female, but also negates the creation of a multitude of creations add-infinitum - in order to stress the advantage of each and every individual by himself�

   �the aspect of Noah is an example of, and a taste of, the Future to Come, that since in the Ark Noah had all the wild animals all the domestic animals together, and nevertheless one didn�t harm the other at all, they didn�t kill each other�and thus its fulfilment in the Future to Come, is connected with the revelation of the aspect of the general Yichida, the soul of our righteous Moshiach, that through him it will be made apparent the �Only of the world� throughout the entire world, its possible to say that a taste of this was also in the Ark of Noah�

   And the command �Go out of your land of your birth from the house of your father, and go to the land I will show you� which was said to Abram in a singular tense, and its possible to say that this was in order to show the great advantage of the individual that through his activities while alone, he made the land of Canaan into �the land of Israel��and in the service of each and everyone of Israel, that needs to go out from their land, the land where they were born, and the house of their fathers. � that they go out on their individual service in their portion of the world, to bring out the Oneness of The Holy One, similar to the activities of Abraham our father, to release/reveal Godliness in the world.
   p.89-93

   (Lech l�cha- �go out from you�) from your existence, even your existence of Holiness, and �go to the land that I will show you�.
   p.99

   �this that Abraham was able to do throughout the world, to spread Godliness in the world, until that he was able to add to the �God of Heaven�, �God of the earth� in such a way that �and they called out in the name of God El Olam World� (Vayika 21.33),� �and it does not say �El HaOlam�, �God of the World� but rather �El Olam� �GodWorld� � (that the world is One thing with God so to speak) (Likkuettie Torah Tavo 42,4)
   pp.100-101

   And particularly in this generation- the generation of the foot steps of Moshiach, which comes after the many services (from �Lech L�cha etc) with self sacrifice in all generations before this one (also in time of Abraham), which includes the service of �Make here the land of Israel� and now everything is finished, even my father-in-law the Previous Rebbe who said that we�ve finished polishing the buttons, and we are already �standing all of us together� to go to �the land which I will show you� simply, and in that itself, in Jerusalem the Holy city, to the Holy mountain, the Third Temple, until in the Holy of Holies.
   p.108

   A messenger of a man is as him [the sender] literally, just like the one who sent him literally�with regards to the mission of every Jew, all are messengers of The Holy One�
   p.133

   �in your particular place, time and situation, and make sure that in each and every particular place in the world, that there you should clearly hear and see that it is a world (singular tense) of The Holy One�the One God.
   p.138

   �a messenger of The Holy One, and the messenger of a man (the supernal) is like him, until he is like him literally so to speak- he definitely has the power and assistance from The One Above (the Creator of the World and its caretaker) to change the entire world. But The One above has said that it should be a dwelling place in the lower realms (in the definitions of the lower) that it be carried out in the way of nature and in a way that is understood according to the intellect of the lower (even those who aren�t Jewish).
   p.144

   �likewise every messenger-through revealing his ten powers- reveals in himself the �Zion� within his soul, the aspect of �Moshiach� in it, he also reveals the aspect of Zion in his corner of the world, the inner face of the world, in a revealed way, until it is in a way of literally, that then it is made visible with real senses and more than this- the innovation of a dwelling place below is precisely in physicality and stuff of the world, as is known.
   p.151

   � �On that day God will be One and His name One� �not just in the Temple, but also throughout the entire world, that there will also be �God is One and His name is One� in elevation after elevation add infinitum, until the simple Oneness, that engulfs all the many multiples of the emanations of the spiritual worlds, until they make One point with Atzmus En Sof Blessed Be He.
   p.183

   Shechianu�That He has kept us alive and sustains us , and has brought us to this time� which includes the blessing �he has kept us alive� also to that last moment of exile and that moment the first moment of the Redemption. �In truth the entire life of a Jew is on the level of �Sabbath� �
   p.197

   � �On that day god will be One and His name One� its possible to say that �His Name� refers to Israel, as our sages say �in the future the righteous (and all your nation are righteous) are called by the name of The One Above, Israel and God are One.
   p.211

   �the ultimate purpose of all things is the Oneness of all Jews and the Oneness of all of the world entirely, and this will become revealed in the completion of the future redemption� �and there will be Oneness etc my servant David etc a Shepard over all of them etc, and then the nations will know that I am the Lord etc,�
   p.213

   And Moshiach will be the Leader of all the world- �David my servant will be a prince over them for ever ????? (also includes the meaning space)
   p.217

   �for you to draw out [and pour out] [the] Blessed Oneness, in the entire world, in such a way as to completely prepare the world for �and there will be Oneness etc, and one king over all of them etc, (David King Moshiach) and �David my servant will be a prince over them for ever ?????� �

   � the service of �realising� in all the world � in a mode of the spreading out of Torah and Judaism, and the spreading of the wellsprings outwards, the wellsprings of the inner-face of the Torah, of our Rebbes and Leaders, until �my servant David Leader� the Torah [teachings] of Moshiach.
   pp.222-223

   ��And the King supreme King of all Kings The Holy One Blessed Be He, revealed himself to them in His Glory and His Self, and redeemed them�, that His Glory and His Self is simply referring to the Atzmus � higher than the ten sephirot, and even from an infinite amount of spheres, even those that are include in His Blessed Essence (Atzmuso) �and this was revealed down here bellow, in the exodus from Egypt�
   p.270

   �when the true and complete Redemption comes there will be the fulfilment of
   �??? ????? ????? ????� the study of the Torah [teachings] of Moshiach, from the mouth of Moshiach, until �a new Torah will come from Me� and the earth will be filled with the knowledge of God as the water covers the ocean, and our eyes will see our teacher, and wake and dance those who sleep in the dust�
   p.272

   �A new Torah will go forth from Me� the completion of the revelation of the inner face of Torah in the true and complete Redemption, through our righteous Moshiach�
   p.285

   Our sages say, that in the Future to Come all the festivals will be nullified, except for Purim, as it says �and the days of Purim should not fail from among the Jews, or the memorial of them perish from their seed� because the fulfilment of the idea of the giving of the Torah (that took place through Purim) it is in a way that the revelation from above does not nullify the existence of the world, but rather, is drawn into and envelops the existence of the world�

   �Purim� �gets its name from the word ???� and �??? means lottery -Goral� the aspect of lottery in the soul, �which reaches higher and higher into Atzmus En Sof �higher and beyond the limitations of transcendent and immanence�and therefore the joy reveals this and is beyond understanding�, �until you don�t know��
   pp.308-9

   �you shall command� (Exodus 27.20) means that it is specifically �Moses himself that is the one who is commanding?�

   It is known the explanation of this by my Father-in-law�that �you� in the verse refers to the Essence of Moses (his essence and his being) that is higher than the definition and a name (even one as great as the aspect of �you� in Moses) it is tied up with the true �You� that is the �Atzmus En Sof Blessed Be He that is [simply] called You� (that it is specifically about Atzmus that it is possible to say �You� present tense, to the truth of truths�)

   And the �You� is ��commanding the Children of Israel�, �command� from the language of ????? joining and connection of all Jews that are down here bellow, with the �You� of Moses and through him (a joiner that connects) with His Blessed Essence (Atzmuso).
   p.313

   …It is connected with the revealed of aspect The Holy One Blessed Be He, Godliness as that is compatible with the creation. And the inner face of the Torah, the soul of the Torah, is connected with the hidden aspect of The Holy One Blessed Be He, that is, Godliness that transcends the creation: and within the Yeshivas of Tommchai Temmimim, there is the combination of both together, (via the spark of Moses in every generation, �you command�) �and I will dwell among them�, the revelation of the hidden aspect of the Torah and the hidden aspect of The Holy One Blessed Be He, within the revealed aspect of the Torah and a revealed aspect of The Holy One Blessed Be He.
   p.322

   …an eternal redemption that there will not be after it an exile, for �an eternal people� through the fulfilment [and completion] of the �eternal Torah� the revealed Torah and the inner face of Torah in a way that it is �One Torah� through the revelation of the aspect of the Yichida of the Torah.
   p.329

   …the belief and spreading [of the belief] of the coming of the Moshiach this is seasonal at all times �I await for him all day ??? ??? that he will come� and how much more so, in the last generations, after it was already said that �all the ends have gone� (Sanhedrin 97.b) and especially in this generation, that with all the signs of the words of our sages, that it is, the generation of the footsteps [and heals] of Moshiach, the last generation of Exile and the First generation of Redemption, it is particularly important now that we believe and spread the belief in the speedy and immediate coming of Moshiach, literally now.
   p.366

   �Ztitztits, that through this is revealed the glory of The Holy One Blessed Be He, in the idea of Tzim Tzum contraction, limitation and the concealment itself (and not for the need to reveal), since that the concealment itself �makes a Mitzvah.
   p.373

   �the revelation of the intention behind the Tzim Tzum contraction, limitation and the concealment itself (and not for the need to reveal) is for His Blessed Essence that transcends the aspect of the revelations, since from the point of view of the aspect of revelations, the main issue would be the power of infinite revelation (the name ???????), and the contraction that is via the power of limitation (the name ?????) �is only for the point of revelation, however from the perspective of His Blessed Essence (Atzmuso), which transcends the aspect of �revelation� (even beyond the name ???????) The completion of the infinite power and the completion of the limited are equal.

   And this revelation takes place through the completion of the service- not only with regards to the manifest potentialities, but rather also with regards to the essence of the soul, that through this is reaches into His Blessed Essence that transcends the aspect of revelations.

   �these are the transcendent and the inner-imminence, that the union of them together happens through the aspect that is beyond them both, the aspect of the Essence (Atzmus), that transcendent and imminent, revealed and hidden are equal.

   �this is not [as one assumes] the nullification of the concealment and covering of the world, through which one reveals the intention of the Tzim Tzum, contraction, limitation and the concealment for the sake of the revelation. But rather more [radical] than this, it reveals the intention of the covering and concealment in and of itself, that the existence of the lower, that there is none lower than it, that from it itself is made a dwelling place for His Blessedness.

   �more than this, that the Exile itself, will become purified, and transform itself to the Redemption, since it will reveal the intention of the Tzim Tzum itself, the fulfilment of the power of limitation, (darkness that is beyond revelation), that means to say, that via the influx [and bringing out] into a state of revelation the Essence (Atzmus) that transcends the limitations of infinite and limited, that both are equal.

   And through this is made the elevation and completion of the revelation of the infinite power and the limited power, �the sun and shield of the Lord ??????? your God ?????� as it says �and the light of the moon (shield ????? ) will be like that of the sun (sun ??????? ) (Isaiah 30.26) �and Lord ??????? was to me God ?????� (Vayetstay 28.21), that the aspect of ??????? now will in the Future to Come [be] comparable to the aspect of ?????, and the name ??????? will be on an even higher level going up higher and higher add infinitum.

   pp.374-376

   Sefer HaSichos 5750-1990 Volume 2

   �-The issue of pleasure, which is tied up with the aspect of the Yichida, the essence of the soul�

   �as is known that �eleven� hints and alludes to a level that is beyond the ten sephirot, �thou art One� (The Preface to Tekkuni Zohar {17.a}) and the example in the soul is �the aspect of the Yichida, �Yichida L�Yichidechah� [explain]. (Hashannos on the third day of Succos)

   �the Essential connection between Israel and the Holy One�is revealed through the service of bellow �as it says, that through �the conclusion of work� it is revealed the �first thought�. The aspect of the beginning that precedes the first thought, the source [and root] of Israel in His Essence (the aspect of �Thou are One�) as it is drawn out and revealed below in actuality, in such a way that �one points out with your finger and say this[!]�

   �the Essential advantage of Israel that precedes the Torah, the aspect of �first thought�. And behold the idea of �the conclusion of the work is within the first thought�. (That in the �conclusion of the work� is revealed the aspect of the beginning, that is, its advantage over the precedence of thought that the first thought isn�t even aware of) this is felt particularly with regards to the idea of the Redemption:

   The time of the Redemption, the �end of days��and�the Redemption itself, is concealed and hidden, that the revelation of the days of Moshiach are at, an even higher level when it is in a state of concealment. In the language of Maimonides that �in that time etc�Israel will be great sages and will know hidden things�, and on this account of this also the [actual] time of the redemption is concealed and hidden [i.e. that the redmeption has already secretly taken place].

   And more than this- that the concealment of the Redemption is not only in related to created beings, but rather also in relation to the Holy One Blessed Be He, (so to speak)�

   �this means that the issues of the Redemption are at such a elevated level that even by the Holy One Blessed Be He they are in the aspect of concealed�that are beyond revelation (of speech in the mouth) � similarly to the �first though�, �first� that is it precedes and transcends the revelation of the beginnings of thought.

   �the great advantage of the ideas of the Redemption that are drawn out from a higher level, that it is beyond (not only in the aspect of revelation, the aspect of the concealment that transcends revelation, but also even beyond) the definitions of concealed and revealed, that through this is made a union of concealed and revealed, that also the ideas that are thoroughly concealed will be drawn out and revealed.

   �Since that the time of the Redemption is concealed and hidden, behold this is related to the segment of time of the future- the redemption of the Future to Come.

   ��that each day that He will come� that the coming of the Moshiach is on each day literally, and not only in the continuation of the day (the future part of it), but also in a way that �not delay, as in a blink of an eye�, in this moment literally � the present moment, until that that moment passes and it becomes a moment of the passed.

   And the reason behind this is in accordance with the idea that the Redemption is at the level that transcends the definitions of concealment and revelation, that through this there is made a union of the concealed and revealed, and the example which concerns the time of the Redemption- which is above the limitations of time, that through this is made the union of the future with the present and the passed. So that the Future Redemption is in the present moment, so much so that it is [and was] the passed moment, therefore the union and the revelation that is beyond [transcendent] (the Future Redemption) in the service of the below [imminent] (the present moment).

   �making a unification of exile and redemption, that in the time of exile one is in a state and prepared for the Redemption, not only this, but also that the exile is transformed in to redemption, which the letters of the word �Gola� �exile are transformed to be a part of the word �Geula� �redemption (through the insertion of the letter Aleph, the Master (Aloopho) of the world) since that the revelation of the higher level that transcends both exile and redemption, that through it is made a union and moreover the transformation of exile to redemption.

   And this issue is felt uniquely in this generation and in this our era.
   This generation is the last generation of Exile �in the time of the end the exile�forty years) that itself signifies the completion of all the issues of the service, even �polishing the buttons�, and we are standing prepared (�standing all of us together�) to greet our righteous Moshiach.
   pp.395-8

   �After [the year] 5000 [we go in] to the Sixth Day�since the Days of the Holy One Blessed Be He are a thousand years�the beginning of the 5000 are in the realm of Night and the second part of the of the 5000 [sixth millennium] is the realm of Day�.
   And if with regards to the Five Thousandth year it is written the that the rising of the sun that it is the morning time of the Redemption- behold even so with regards to the year 5750, that this time is (not only the morning, but also) it has already passed half the day (of the sixth millennium) and since it is so, it is obvious that it necessitates the coming of the True and Complete Redemption, immediately and now literally, and with the ultimate zealousness �not delay, even a blink of an eye�.

   �And according to what has been said above, that we find ourselves literally close to the time of the True and Complete Redemption- we must add with even more strength and energy in the being aware, of the redemption, in a way that the awareness of the redemption effects a change in the present, that in the end of Exile we find ourselves already prepared and suitable for the True and Complete Redemption.

   �and in order to bring the Redemption; Increase in the study of the inner dimensions of Torah and the spreading of the wellsprings outwards- that through this the master will come that is King Moshiach.
   p.402-3

   �Signs in [the writings of] our sages, that this is the generation of the footsteps of Moshiach, the last generation of exile and any moment (ot ot kumt Moshiach) Moshiach will be here, the first generation of redemption -
   p.407

   �that through the leaving, and jumping out of all of ones existence (from every aspect of the seven emotions each one as they are included in the seven emotions) [in]to the purity, and to the making holy, in the Holiness of the Holy One Blessed Be He, one is made prepared and able to receive the Torah from New, which makes the unification of the congregation of Israel with the Holy One Blessed Be He an incomparable and unsurpassed elevation.

   And moreover and mainly�there is made the preparation to the innovation of the Giving of the Torah of the Future to Come, �a New Torah will come from Me�, �from Me� especially, as in that which is written �since all know Me� that it will be revealed the completion of the unification of Israel and the Holy One, that they are One literally (see Zohar Chadash 73.a).
   p.419

   �in the Third Temple, together with the completion of the Oneness and union of the Holy One Blessed Be He and the Congregation of Israel (Zohar Chadash 97, the end of side A and on�) since that �the days of the Moshiach are a wedding�, �on the day of the wedding; this is the Giving of the Torah and on the day of the gladdening of heart; this is the building of the Temple that its building should be speedily and in our days�. (Mishna Tynis)
   p.453

   �and the fulfilment of this �a congregation of righteousness (�and your nation are all righteous�{Isaiah 60.21}) pleasure to them and pleasure to the world (Sanhedrin 61.b {end}) until the pleasure which is most important � as it was then, that �in the merit of the righteous women that were in that generation that were redeemed Israel from Egypt� (Sotah 11.b). So it will be with us, that in the merit of the righteous women of our generation (which is a reincarnation of the generation that went out of Egypt) will bring the True and Complete Redemption immediately now literally.

   That then it will also be completed the �education�, [the completeion] of our work and service in general from all the length of Exile, as it known that the keeping of the commandments in the time of Exile it is the idea of education (as it says {Jeremiah 31.20} �set up way marks for thyself, make thee signposts�) for the fulfilment of the commandments in the Future to Come, the fulfilment of �like mitzvoth according to Your [your] will�, and there will also be the completion of the learning of the Torah, until the �New Torah will come from Me� (Isaiah 51.4) and �no longer will a person teach his neighbour�for all will know Me�, (Jeremiah 31.32) �since the earth will be filled with the knowledge of God as the waters cover the ocean bed.� (Isaiah 11.9)
   p.459

   �we see in literal actuality the fulfilment of the words of the Rashbi, �and when in the future they are redeemed the Divine Presences will be with them� Moses and Aaron will be with them, and the Rashbi will be with them, and the Previous Rebbe the leader of the generation will be with them�in the midst of the ultimate joy, happiness and pleasure, until is drawn out the joy and pleasure of The Sabbath Day, which this is the meal of the Leviathan and the Behemoth in the Future to Come.
   p.462

   �And the [unique] innovation of the Giving of the Torah is the drawing out of Holiness into the world was done in an inner way, that since there was nullified the decree, [thus] higher descended to the lower, and the lower ascended to the higher, the �object�� of the world was transformed into �object� of Holiness�.
   In a slightly different vein; the innovation of the Giving of the Torah- �it gives power to elevate these worldly matters, until the entire world is made [into] the �individual domain� for the Yichido [Only] of the world. (See Tanya 32 end)
   p.495

   �this has to be in the service of man � and its example is: the fire of the animal spirit needs to be made use of and placed on �on the alter� to the love of God�and necessitates the making of� �a miniature Temple� an example of the Temple where sacrifices were brought�

   �And all of this happens through the service of Israel � �All of you are sons of the Most High� (Psalms 82.6) that therefore, also when they are situated in [this] the lower world they are �sons of the Most High�. Not only this but also they make from the world (�market place�) a private domain, for the Yichido of the world, and in the private domain itself- a house to the Holy One Blessed Be He, a dwelling place for His [very] Blessedness in the lower realms�.
   p.496

   However, at the moment of the Giving of the Torah itself where was mainly the revelation and the potentiality from above of �and I am the Beginning as it says (Yitro 19.20) and the Lord went down on mount Sinai� (Tanchuma Va�Ayra 15�), and then there is �the section of the giving [of the Torah]� and it is not one mention of the opposite etc�: after the Giving of the Torah there was the beginnings of the service of the Jews from themselves, [their] own power, so therefore from then on was the preparation for the [building of the] Tabernacle, through the service of the Israelites of �and make for me a dwelling�.
   p.511

   �Shelach�- go forth- also hints to the mission of each and everyone of Israel, that their souls (which is literally a apart of God above) is sent out and goes down to this world and dresses in a body in order to fulfil the mission of the Holy One�to make a dwelling place for His Blessedness in the lower realms� and this is the reason and idea behind the conquering and going into the land �to make out of the land of Canaan (the lowest of lowly places) the land of Israel, a �land that wants to do the will of its inhabitances� (Beraisis Rabbah paragraph 5.8) a land that is permeated with Holiness and Judaism (�a Jewish Land�) Torah and Mitzvoth.
   p.517

   Since that the mission is that the Man will make a dwelling place for His Blessedness below, it is necessary that the service be done particularly by himself� �according to your understanding, I do not command you�, behold, that the service is from the will and understanding of Man, with free choice and in freedom.
   �It is expounded in the Midrash (Tanchumah,) �that the want to give the Torah was in order to nullify the first decree (this is to say, not only that the Higher and the Lower should be mutually exclusive {that there should not be a joining of the two}, but rather, that there was a decree a [Royal] Decree of The King that �Decreed and said�Don not go down�Don not go up�.) and say to the Lower go up to the Higher and the Higher to go down to the Lower� �the Lord came down to Mt Sinai� � �and Moses went up to God��even though the service was started by the Higher going down to the Lower, nevertheless, the intention was that afterwards there would be the service of the Lower from themselves, that �the Lower go up to the Higher� and after this service of the Lower, from themselves (arousal from below) makes the flow from above (arousal from above) in an even higher way than the divine influx from above that was before the service of the Lower � Since the divine intention was that there should be a dwelling place in the Lower and particularly (in the situation of the Lower).

   And accordingly the main and complete service from themselves it is felt that there is space to error�and at first the question is even stronger: How is it possible that the time of the ultimate elevation that Moses Our Teacher in the receiving of the Torah- that there was room to error, as it says �and the people saw that Moses had delayed in descending the mountain�� so much so, that outcome from this was that there was the smashing of the Tablets [of stone].

   �this was in order that the innovation in the service of Israel from themselves could be felt, that even though there was space for error, [the idea was that they do] not to make a mistake (but only that in actuality they mixed with the side of things that were not good etc)

   �[however,] together with this, there was also the advantage of Return (the advantage of itself, which did not necessarily require the descent through sin, [but] through the [service of] �in the future the righteous repent� (Zohar Chadash 153.b) This was felt with the First Tablets � a situation that gave the potential for error in and of itself, (which even includes in it the space to error, or not to error) that is to say, that all the particulars of the 120 days of the Giving of the Torah (a multiple of three sets of forty days) where themselves included in the first forty days as they were in there completion in the �the First where His will� (Rashi Ki Tasseh 32.a and Ekev 9.18)
   pp.518-20

   �this was only in order that it be felt the advantage of the service from themselves �send out according to your wisdom� and in a way that there should not be in actuality any issues of not good, God forbid, just as in the situation of the first forty days of the first Tablets �the first were His will��and according to the above explanation the connection of the Parasha of Shelach to the Giving of the Torah of the First Tablets, it is understood that in this time the mission of each and everyone of Israel (�send for your self�) it is tied up with and is connected to the Giving of the Torah of the first Tablets. That is to say that, to increase in even greater strength and power in the study of the Torah, and that through this it brings the coming of our righteous Moshiach immediately now� �and God spoke to Moses saying, send for yourself� this applies to the aspect of Moses that in each and everyone of Israel, which the idea of Moses is the Torah �
   p.525

   �in the name �Korach�, it is understood that there is an advantage and teaching in �Korach� himself.

   This can be understood by first prefacing a wondrous idea found in Maimonides which is connected to this Parasha� �not only the Tribe of Levi alone, but each and every person etc�that gives his spirit over to Him and his understanding and emotions, to separate himself and stand before God to serve and worship Him etc�behold this is as holy as the Holy of Holies, and God will be their portion and inheritance forever and ever, and they will merit in this world all that which they require just as the Priests and Levites.�

   �the essence of what Maimonides wrote was ��all men and women who give themselves to Him etc�behold this is as holy as the Holy of Holies�, which describes that which was given to and implies the status of the High Priest (this means that every Jew cane reach the level of Levite�and even higher even reaching the level of the High Priest) this is not a contradiction to [question and problem of] �Korach and his congregation which� �want to be Priests too� (Korach 16.10) �requesting [desiring] to be High Priests� (Rashi Korach 16.6)

   ��there is only One God, One Ark, One Torah, One Alter, and [only] One High Priest��)�

   Korach and his congregation wanted to be High Priest in a literal sense, (and go into the Holy of Holies with the incense offerings) which is not the case with Maimonides who says �is as holy as the Holy of Holies� [that is] in the spiritual service of the heart and spirit. [even though the whole of Israel can be on the same spiritual level as a High Priest there is only one actual High Priest, if we translate or exchange High Priest for Messiah then even though every Jew can be or is? on the level of the messiah there is only one actual Messiah].

   (�this verse [Isaiah 11.2] also goes on Moshiach) �and you shall be to me a kingdom of Priests and a Holy Nation� (Yitro 19.6) here in this verse �Priests� really means �High Priests� (as it explained in the commentaries {Biur Haytiv and Agadas Bereshis Perek 69.}) and therefore it is a desire and yearning of every Jew to be at the level of High Priest.
   �
   �however it is only through being subservient to the High Priest does every Jew become �as holy as the Holy of Holies��
   pp.528-530

   �And furthermore: from Joseph stems the idea of kingship in Jews (its is even possible to say therefore, that he was the first king) king of the house of Joseph, even, Moshiach ben Yoseph, and it is even possible to say that [the kingdom of Joseph is superior to] even the kingdom of the House of David (the main Kingdom) with Moshiach ben Dovid. As it is explained elsewhere (Ohr Ha Torah the beginning of Parasha Vaigash and Rashi�s commentary), that in this time Joseph is superior to Judah, and Judah receives from Joseph (similarly to the difference between Learning and Action, that now Learning is greater because it leads to Action �Talmud Kedushin 40.b) Even also including the idea of kingship. And through this it is revealed in the Future to Come the advantage of Judah (beyond Joseph) �and David my servant will be the leader over all of them forever� (Ezekiel 37.26) [that is Action over Learning].
   p.557

   �and it is explained in commentaries on the Zohar that since �Moshiach ben Dovid will enliven the Moshiach ben Yoseph to take from Joseph and give to David so much so that he has twice as much� � �the days of the kingly days shall be added to�� �the days of the days of the King Moshiach will be added to�� and in the coming of our righteous Moshiach (Moshiach son of David) in the Future Redemption, there will be completion (the life force) also in Joseph and in Moshiach the son of Joseph. � �Joseph� in our generation is His Holiness my father-in-law Admor the Leader of the generation.

   � �I will show you wonders�, the great miracles that He alone knows* (Psalms 136.4) (those that only God recognises as miracles) and also including �a New Torah will go forth from Me!� and the fulfilment of the Commandments �mitzvoth according to Your Will�, as they will be revealed in the Future to Come.
   pp.559-61

   The greatness of Zeddakah is that it brings close the Redemption and speeds up the Redemption. And not only [does it] �brings it closer� but rather that immediately and literally now the True and Complete Redemption will actually come through David the King Moshiach (together with �Pinchas who is Elijah� to announce the Redemption) In the midst of joy and a glad heart, immediately and literally now.
   p.583

   �Tifferes (which corresponds to the Third day) it make One Chessed (the First Day) and Gevurah (the Second Day) and therefore it is �doubled there; it was good��it is the advantage of the Third which has the ability to make peace in a place of division, that through it comes to a special pinnacle of Oneness, even with regards to the Oneness of �Day One��the way it is when �Day One� is on its own, even though there is this Oneness, it is a Oneness that comes from there not being any other existence, and therefore this is still not a complete Oneness,�[however] the Third [Three] is such that it has in it itself it includes the division (that was created on the Second Day) it becomes Oneness, that is when it is a true Oneness.
   p.585

   �the innovation of the Third Temple, that there will be in it the joining and union of the divine influx from above to below and the elevation from below to above, �with two hands� (of the right and of the left, Chessed and Gevurah, drawing down and that of elevation) � that since there will be there the revelation of the Essence/Atzmus (compared to Jacob, Tifferes, that goes up to the Keter/Crown) that is beyond/above all forms and limitations of Above and Below, and joins them together�
   p.602

   �the descent and separation [in time] of the Destruction of the Temple was in order for the rebuilding of the New. From the arousal and addition in the your service with even greater strength and power in a mode of innovation. Starting from the innovation in the learning of the Torah, �in each day it should be in your eyes as new�, this also includes the accomplishment (in the study of the Torah) of the ability to innovate within the Torah, that through this one speeds and quickens even more the fulfilment of the statement �a New Torah will go forth from Me! (and also the innovation in the fulfilment of the commandments of doing them �like the commandments of Your Will�.)
   p.603

   �All of these consolations (of Nachmu Nachamu �) the future to the Days of Moshiach� (Radak) Moshiach is the aspect of the General Yichida, which is tied up with the Yichida L�yechicha. His Blessed Essence, which it includes in itself the ultimate and complete fulfilment and all ideas, of the completion of beyond reason and understanding, -as is known that Moshiach will come b�hessech ha daas, when the mind is otherwise occupied, as it says �I have found my servant David�. And simultaneously therefore, the completion of reason and understanding, as it is known that Moshiach will be a teacher (in addition to being a King) and he will teach all the people entirely, the Torah [teachings] of Moshiach. And therefore we must as a preparation to the acceptance Moshiach, learn (reason and understanding) the wellsprings, the Torah [teachings] of Moshiach, �spread your wellsprings outside�.
   p.613

   �and [yet he says] not the tribe of Levite alone, but also each and every person�who gives his spirit over to Him, and to understand and know Him, and to separate oneself and stand before God and to serve Him�behold this is as holy as the Holy of Holies, and God will be their portion and their inheritance etc�.

   �From one point the argument of separation- �at that time God separated the tribe of Levite�, the separation from all of Israel, as it continues in the scripture, �because of this the Levite will not have a portion of the Land or inheritance of his brother, since God will be his inheritance� since they have been separated from all the Children of Israel �they stand before God and serve Him�, and the Ark (in which the Tablet of Stone and the [original] Torah) it was holier and all of the Tabernacle.
   p.618

   �And we find that, the separation of the tribe of Levi is connected to the service of the Temple [and Tabernacle], until the separation of the High Priest that he is compared to the Holy of Holies in the Tabernacle, this is in order to draw out and reveal holiness (of the Holy) until the Holy of Holies in [and throughout] the entire world, this means that the entire world is elevated and included in the aspect of Holy of Holies, the singular point of �One� in space (likewise with time, �Once a year�) through the aspect of the �One� of the soul (the aspect of the High Priest, and its example in each and everyone of Israel, �every person etc behold this is as holy as the Holy of Holies�) the aspect of the Yichida, that is called �One/Once�, �Yichida l�yichidecha� that through this the entire world is made into a dwelling place for His Blessed Essence�
   p.620

   �I will show you miracles, and furthermore-) �I will show you wonders� that the miracles and wonders will be in a revealed fashion, that one will see them with physical eyes (I will show you).
   With the most important miracle- �just as in the days of your going out of Egypt I will show you wonders� the True and Complete Redemption through our righteous Moshiach�

   And especially when there has been fulfilled the signs of our sages [that Redemption is at hand] also including the sign that it states in Yalkut Shemoni (that we have mentions countless times of late) �the year that the King the Moshiach is revealed, all the kings of the nations will come and war with each other etc, the King of Persia will war with the king of the Arabia and he will go to Rome to seek counsel from them etc, and all the nations will be fearful and petrified etc, and He will say to them (God to Israel) my children do not be afraid, all that I do I do only for your sake etc, do not fear for the time of your Redemption has arrived etc {and furthermore it continues in the Yalkut} in the hour that the King Moshiach come and stands on the roof of the Temple and he will speak unto them to Israel and say humble ones the time of your redemption has arrived�.
   p.692

   Sefer HaSichos 5751-1991 Volume 1

   �Menachem Mendel, a name of our righteous Moshiach�

   It is known that the Leader of the generation is the aspect of the general Yichida for that generation, and its possible to say through him, it is possible to provide power to every Jew, and to reveal his own Yichida in his soul until it reaches the physical body and his portion of the world�and moreover, the revelation of the general Yichida of all the generations- our righteous Moshiach, the Leader of all Leaders�until the revelation of �Yichida l�Yichidecha�, your own Yichida, a revelation of His Blessed Essence in the dwelling place for His Blessedness in the lower realms. pp.14-15

   �The Lord God who gathers the outcasts of Israel says, Yet I will gather others to him, beside those of him that are already gathered.� (Isaiah 56.8)�the explanation of �besides those by him that are already gathered� a gathering after a gathering � it is possible to say that, in addition to the general gathering of the whole of Israel, there will also be a gathering of all of the individuals in and of themselves, as it says �you shall be gathered up one by one, oh Children of Israel� (Isaiah 27.12) �that this gathering of the individuals is by The Holy One Blessed be He Himself (b�Atzmo)� �He Himself�will catch them in his hands literally every man from his place� (Rashi Nizavim 30.3), each and every individual in his place.
   pp.18-19

   �the reason why fasts will be transformed [to feast days/festivities] in the Days of Moshiach is hinted to in the word �Gedalyahu- ??????� (Jeremiah 41.1) that it is also �Great God ???-??�, the greatness of The Holy One Blessed be He which is connected with the Redemption through our righteous Moshiach, as it is written, �Great is God and much praised, in the city of our God,� (psalms 48.2) �In the Future to Come when the city is built it will be for the greatness and praise [of God] and �in the city of God� itself in the �Holy mountain� in the mountain of the House, in the Third Temple, that there will be revealed there the greatness of The Holy One Blessed be He, in ultimate completion.
   p.23

   �The Torah is eternal until the end of all the generations: �and this is the blessing that Moses blessed etc, to all the Children of Israel�, that it should be that every Jew and all Jews should come upon all the blessings, also including the main blessing- the true and complete redemption through our righteous Moshiach �the first redeemer is the last redeemer��
   p.34

   May it be God�s Will � and this is the essential point- that each and every one of us should become a �shaliach� (a messenger) to inform oneself, one�s family, and all the Jews around him or her that: �Here he [Moshiach] comes� (Song of Songs 2.8) and �Behold, this is our God� this is the Lord for whom we hoped!. (Isaiah 25.9)
   (Note that the word �this� [indicating a clear recognition] is mentioned twice.) and �Behold David the Anointed King� {Moshiach} [is here] �therefore Elijah the Prophet already appeared a day earlier in Tiberius to announce the arrival of our righteous Moshiach.
   It may be suggested that, since Moshiach can come any day ��I await his coming every day� � and since Elijah the Prophet must announce Moshiach�s arrival the day before, that therefore Elijah the Prophet actually comes every day to Tiberius and announces the coming of Moshiach. The announcement is directed particularly to those who put themselves into a position of �I await his coming every day�, even though (as is the custom of Chabad) they do not actually articulate this verbally, but only think about it. [The announcement is made specifically to us] when we recite [this year], from the well-known Psalm, the verse: �I have found My servant David, I have anointed him with My holy oil.� (Psalms 89.21)

   �Added emphasis should be placed on all of the above this year, for two reasons. First , this year it is customary to recite the Psalm, which makes reference to the coming of Moshiach, when it states: ��I have found My servant David, I have anointed him with My holy oil.� In addition, this year we have passed the milestone of forty years since the passing of the Previous Rebbe, at which time �God has given you a heart to know and eyes to see and ears to hear� (Tavo 29.3)�.
   (translation from Besuras Hageulo p.6-7)
   pp.37-38

   �And the Lord spoke to Moses saying: Speak to Aaron and to his sons, saying, thus shall you bless the children of Israel; say to them: The Lord bless you and guard you. The Lord make His countenance shine upon you and be gracious to you. The Lord turns His countenance toward you and grants you peace. And they shall set My name upon the children of Israel, and I shall bless them. (Number 6.22-27)�

   �and I shall bless them� (and not just �bless them� on its own, this means that �I want to bless them�) that the blessing come from �Me - I am ???� the One Above, the source of all blessings (that �blesses them�),
   that this refers to the �Me - I am ???� �of The One Above which is higher than the source of blessings and higher than names and definitions whatsoever, and the singular mode that can be called �Me - I am ???�, the ??? and true Ego/existence, His Essence and His Blessed Being.
   In general this is also included in [the word] �I AM ????� which has the same meaning and same letters as the word Ani ??? but with an additional �?� which is an anagram [which stands] for crown ???, which includes all the issues that are found in crown, until crown is together with the true �I am ???� � that is Atik ???? which is the ????? of the ?????.
   pp.39-43

   In general with regards to the Future to Come, there is a completion of the union of physicality and spirituality, which also includes the feast of the Future to come, the feast of the Leviathan and the Behemoth a physical mean simply, but together with a more spiritual meal, thus there will be all the combined advantages of both.
   p.47

   � it is specifically the �created existence [ego]� in this physical world which is tied up with �True Ego� (His Blessed Essence and Being) which it is providing and blessing and giving power to the �created ego� the body of a Jew, and this is what will be revealed through the service of Jews with the physical body.
   p.54

   �in the true and complete Redemption� �in the beginning God created the heavens and the earth�, -that there will be (in the redemption) a change and innovation in the whole of the action of creation- paralleling the �new Torah will go forth from Me� �in the heaven and the earth and all their hosts, and we can say that this should happen speedily, and literally, imminently, �that this goes on the beginning of the Redemption, that the entire completion and continuation of the entire Redemption � the change and innovation in the process of creation�.
   pp.60-1

   The completion of the Future to Come, that then it will be seen in actuality and revealed that �Israel and The Holy One Blessed be He are One� and it will be seen in reality and revealed that through the service of Israel is made a dwelling place from His Blessedness, until there is no other existence other than Him, �there is none other than Him� even reaching the nullification of �nothing else� since the existence of �Israel and the King (are all One) in thier unification �

   The completion in the study of the Torah in the Future to Come�-�a new Torah will go forth from Me�, �from Me� specifically, His Blessed Being and His Essence literally, that is beyond compare, with regards to the level of the Torah that �opens with �In the Beginning���

   �also with regards the issue of Sin, there is an intention and ultimate reason behind it- which is the advantage of return [and repentance], that through it �the evil things [premeditated sins] become as though they were merits; (Yoma 86.b) [This means] �merits� literally, and until this category of �merits� are raised even higher than regular �merits� (of the righteous) �within these it is even more obvious to see the advantage of making a dwelling place for His Blessedness in the lower realms, so low that there is none lower. �

   ��And the world will be seen anew� (Berashis Rabbah 30.8) in a way that is even higher than the world as it was in the beginning of creation, which was [only] a taste and example of the situation and atmosphere of the Future to Come (a new heaven and a new earth ) {Isaiah 65, 17 + 66.22}

   �In our times, miracles and wonders are happening throughout the world. These include �great wonders�, but where �the beneficiary does not recognise the miracle�. Rather, the miracle we experience now include wonders [that are] obvious and revealed to all; they are thus representative of, analogues to and a prelude for the miracles and wonders of the future Redemption, which shall arrive imminently. About this imminent Redemption, it is said �Just as in the days of you going out of Egypt, [so too] I will show you wonders�.

   To illustrate:

   a) Several major and powerful empires are undergoing progressive, positive developments and changing for the better in the spheres of goodness, righteousness and justice. These transformations are representative of, analogous to and a prelude for the correction and perfection of the world in the days of Moshiach. Further, by affecting the Jewish people, granting them freedom in all matters associated with Judaism, Torah and Mitzvoth, even permitting the exodus of hundreds of thousands of Jews to freedom [from the Soviet Union] these chang

6. # 6 MaxKohanzad Says:
   February 22nd, 2007 at 1:00 am

   there’s more but that will do for now

7. # 7 MaxKohanzad Says:
   February 22nd, 2007 at 1:02 am

   cross posted on xlubi

8. # 8 islamoyid Says:
   February 22nd, 2007 at 2:41 am

   again, as i said, i don’t see anywhere in any of these clips, MMS saying: “hey my dear chasidim! throw away your shulchan aruchs. stop putting on tfilin. shave your beard. sleep with shiktses. etc. etc.” all i see is a bunch of references to “yechidah,” “atzmus,” “geulah,” etc.

   even when discussing the intention of sin, he is not advocating to sin, just pointing out what is already know about the ma’aloh of ba’aley t’shuva who have sinned, that THROUGH T’SHVAH god elevates their past sins. this is in the g’moro (na’asu loy k’zochiyos).

   same when he discusses “torah chadoshoh,” he is not saying to burn the bible & tear up the shulcan oruch now. he is just pointing out that when moshiach comes there will be a new (approach to) torah. where does he say to sin, or to break halachah? (& i vivdly recall MMS saying, purim 1985-6 i think [i was there]), that the “torah chadoshoh” is the unique study methodology of the ragetchover gaon. what does that have to do w/ anything antinomian?)

   & i’m sorry that u had to spend all that time going through all the sichos & just find what you did. you could have just asked me or others who were there when he said these sichos (i suppose you may have been there too, although i don’t know which year you came to lubavitch) & i/we would have told you that beyond references & inferences there was no antinomian directives by Him that everyone should stop following halachah.

   (even when the bochurim ate on 10 teves [i was there], the rebbe came out a couple of days later openly admonishing them & setting a new learning regiment amongst the bochurim.)

   MMS had other problems & issues, but he did not advocate to break halachah. so whoever hangs their own halachah breaking lifestyle on Him is distorting His words & misrepresenting all that He stood for.

   neither do i think that he broke shulchan oruch halachah in paris or berlin. modern — yes; an antinomian or fray lifestyle or even an occasional shabos cab ride — no.

9. # 9 shitalphin Says:
   February 22nd, 2007 at 3:45 am

   max,
   besides the fact that he stressed that moshiach is imminent, something that we’re all aware of, there doesn’t seem to be anything antinomian more than mysticism itself being antinomian which is another shmuz. who’s responsible for people going off the deep end from a failed/non-materializing messiah is a different shayle.

   islamoyid,
   times/people change. the period you saw the rebbe is no indication of his berlin days, maybe in regard to antinomianism but not to general fraykayt. was there anything discernible in the bobover’s later behavior? could one have looked at r’ aharon kotler and thought that he might’ve contemplated going off and becoming a communist?

10. # 10 islamoyid Says:
    February 22nd, 2007 at 4:51 am

    i wasn’t there w/ him in berlin or paris, so i don’t know. all i know is that no one who was with him in these cosmo cities ever testified that he broke halachah. university — yes; visiting the zoo — yes; farkatchet dem bord — yes; but breaking halachah — no, as far as i know.

    of course he could have been turning on & off the lights on shabos privately in his house. but then he could have been doing that in NY too & no one would know. he we accept that the latter did not happen, then we have no reason to believe beyond conjecture that the former occured.

    btw 6-A, did reb aron actually break halachah in those days (that he was contemplating communism)?

    yes, your premise that mysticism in general has antinomian impulses is ell taken. which is why these chasidim are so mehader, b/c w/o it they would be exploding out of halachic regulations.

    & yes, there is nothing shocking in any of these sichos.

    when MMS wanted his chasidim to behave a certain way he was very clear about it & didn’t talk in messianic mystic doubletalk. if he wanted them to put up public menorah, he said so explicitly. if he wanted them to learn rambam, he said so directly. if he wanted them to make lag b’omer rallies, he said so pragmatically. so if he wanted his chasidim to stop following or break shulcham oruch, he could have said so unambiguously. he did not say it so, b/c he did NOT want his chasidim to break halachah. so anyone who says he did is making it up, & no academic or “hergesh” babble can cover that up.

    if you want to sin — fine. but don’t say you’re doing it because of MMS’ teachings.

11. # 11 islamoyid Says:
    February 22nd, 2007 at 5:07 am

    to quote max himself on xlubi:

    It is therefore inconceivable that the Rebbe would ever hint to or aloud [i suppose you mean allude — islamoyid] to any idea that may be antinomian. It by definition would be virtually impossible, but as I have tried to explain, there are ideas that if not at least challenge the status quo of a relationship with God, and definitions of God, and therefore might well be the antecedence for antinomianism. However, reports of any possible Lubavitch flirtation with any real antinomianism are completely unheard of, and on the whole would seem antithetical to the entire movement and its proactive out-reach programme that continues to promote the observance of the most minute detail of the law.

    The Rebbe use these seemingly dangerous ideas to benefit his religious standing and the continuation of his movement by ignoring the quite obvious philosophical issues and problems that arise with the idea of Atzmus, the Rebbe, cleverly re-formulated it so that at first glance to seem to enhance religious practice. The idea that God/Atzmus being found more in limited and material world than any spiritual realm, fitted well not only into his belief of �Dira B�tachtonim� and the fulfilment of physical mitzvoth that where both limited to time and space, but also the belief and acceptance of the Torah, which was by definition a limited expression of the infinite. For most this was where their understanding and acceptance of Atzmus started and ended.

12. # 12 shitalphin Says:
    February 22nd, 2007 at 12:56 pm

    i have no desire to say that the rebbe broke halachah. i’d just like to think of these people as being more complex than the official line. r’ aharon probably didn’t break halachah but contemplating leaving yeshiva, frumkayt is, to me, more interesting.

13. # 13 MaxKohanzad Says:
    February 22nd, 2007 at 2:08 pm

    It’s so funny being quoted against myself!?!?! do you not know i wrote both of those and yet i still maintain that to quote you quoting me ‘with the idea of Atzmus, the Rebbe, cleverly re-formulated it so that AT FIRST GLANCE to seem to enhance religious practice’ LET ME STRESS!that does not mean that it itself is not playing with and flerting with hyper/antinomianism! he deffinitely is!

14. # 14 islamoyid Says:
    February 22nd, 2007 at 3:43 pm

    why “at first glance”?! maybe he means it?

    “flirting”?! it’s like saying that the barditchever was flirting w/ sinning b/c he was melamed zchus on sinners.

    there is a wide space b/w extolling ba’aley t’shuvah & saying that we should sin in order to elevate the low.

    & again, since when is “flirting” a call to action???

    (& if it’s just about “flirting,” however you define it — there are many g’morohs, midroshim, kabalistic & chasidic masters that can be used to do so. it’s no chidush w/ MMS.)

15. # 15 MaxKohanzad Says:
    February 23rd, 2007 at 12:27 am

    when i flirt with someone the subtle - ’subtext’ is ‘i’d like to shag them’ - but i’m already in a lovely relationship - (which stops me from doing that)

    it doesn’t mean i don’t want to shag them,

    if i was not in a relationship then i’d go for it.

    The point is if the Rebbe is flirting with antinominaism or as eliot wolfson would prefer to say hyper-nominaism, then what he is saying is that ultimately that is his intention -

    what he would like to do but because he is currently in a relationship and situation which makes that impossible - it’s just not going to happen -

    doesn’t mean that left to his own devices that he wouldn’t actually become antinomian.

    why flirt with something unless you are secretly or not so secretly attracted to it in some very deep way?

    the point is that because of your own current relationship with Orthodox Judaism that you are unable to see that is being said -

    I believe that if you read the Rebbe closely he does actually instucts you to eat pork, to feast on fast days and carry on shabbos

    i asked the Rebbe via the igress why he hadn’t actually been antinomian in any big way and he said that he ‘has been waiting for a nachshon like me to go into the waters’

    I told him that i didn’t apprechiate being ‘one of the eggs that you have to smash to make an omlett’ and that was the last i heard from him.

    obviously we still keep in touch birthdays mazletovs and the rest but it’s just not been the same since.

    anyways - you know how the story goes - lets get our feet wet cos i’ve got an appointment with a holy mountain and the revealtion of the silent Aleph baby!

16. # 16 shitalphin Says:
    February 23rd, 2007 at 1:04 am

    “via the igress”?

17. # 17 MaxKohanzad Says:
    February 23rd, 2007 at 11:53 am

    yeah - don’t you still talk to the rebbe or his he dead in your heart? i talk to him in the igress, in the overheard conversations, in the sound of the wind, in the rain, in the beat of my heart, in the silence of my soul, i listen, we converse, it’s a dialogue!

18. # 18 shitalphin Says:
    February 23rd, 2007 at 8:47 pm

    i see him when i put my head down for tachnun.

19. # 19 shitalphin Says:
    February 23rd, 2007 at 10:35 pm

    lulei soyroscho sha’ashuay oz ovodti b’onyi

20. # 20 atgate231 Says:
    February 23rd, 2007 at 11:16 pm

    While the Rebbe never advocated breaking Halacha be-zman ha-zeh some of his teaching (not only his, but many in the Jewish tradition) imply that le-asid lavo it will be superseded. Now, since it is clear that the Rebbe thought of himself as Mashiach, whether be-koach or be-poal, the interesting question remains whether he might have, had he not died, at some point proclaimed his own arrival as the Mashiach be-galu and explicated the implications of his teachings le-maisah. (And it is possible � though admittedly mere speculation- that even during his life he was held back from something like this by the inevitable opposition it would incur. Although in his other directives he was as vocal as can be, I don�t think putting up menorahs or learning RaMBaM can be compared with actually going against Halacha.)

21. # 21 shitalphin Says:
    February 24th, 2007 at 8:02 pm

    what’s more likely?: the rebbe was hankering to be moshiach or the rebbe was hankering to be anti-nomian, he just couldn’t wait to eat chazir or be redeemer of the world.

    SNAG ALERT! if rav shach hadn’t attacked him so viciously might he have revealed himself?

22. # 22 shitalphin Says:
    February 24th, 2007 at 9:05 pm

    snags don’t believe in god and definitely don’t want tishbi to be mtaretz kushyes v’abayes. what would they do a whole day?

23. # 23 MaxKohanzad Says:
    February 25th, 2007 at 12:28 am

    atgate231 - it all depends on whether you understand ‘Behold the King Messiah Come’ the Rebbe to mean that Moshiach has ALREADY arrived? ‘u k’var bo’? (see www.xlubi.com/blog) if yes then we are already in one of the first stages of the arrival of moshiach and according to Rabenu Bachiey (Shemot Mishpatim p.243 of v.2) it is this FIRST Stage that we can eat milk and meat and Pig!?

    Thankfully i’m strickly vegeterian (i.e - i hold by the avoida of the final stage [after the reserection of the dead - where there will be no more death]) so i don’t put it into practice.

24. # 24 shitalphin Says:
    February 25th, 2007 at 1:09 am

    no, it’s like christianity.

25. # 25 MaxKohanzad Says:
    February 25th, 2007 at 2:02 pm

    christianity or the logical and enevitable conclusion of pharasaic / lurianic judaism?

26. # 26 shitalphin Says:
    February 25th, 2007 at 2:18 pm

    the fixation on a corporeal being is the chet ha’eygel.

27. # 27 atgate231 Says:
    February 25th, 2007 at 5:57 pm

    Yeah, ChaBaD is a religion similar to Judaism…

28. # 28 atgate231 Says:
    February 25th, 2007 at 6:05 pm

    Max,
    �It all depends on whether you understand �Behold the King Messiah Come� the Rebbe to mean that Moshiach has ALREADY arrived� � yes it does, but it seems the Rebee did not want his Chasidism to understand it like that. If he would have heard about someone taking this le-maisah he would not have allowed it.
    _____

    How do we know which level applies to whom? Or is it completely subjective?

29. # 29 MaxKohanzad Says:
    February 25th, 2007 at 7:06 pm

    I believe that there are two rebbe’s the outside and the inside - the outwardly orthodox and the inwardly anti-nomian.

    so of course he doesn’t want his chassidim to brake anything - that would for the moment go against his outward persona.

    but inwardly - even his keeping of outward mitzvos have an inward anti-nomina kavanah.

    ie.e to accept that moshiach is already here! -

    ‘ruk l’kubbel moshiach ztidkainoo b’poel mummush’

    the rebbe says that in one place (an in another something else) that mitzvos are nullified in the future since the distinction between commander and the commanded will (does) on longer exists - and this is also true now!

    eliot wolfson spoke about it and wrote about it too.

    i’ve answered your question before - i asked the Rebbe why he hadn’t promoted this anti-nominaism and he said that he was waiting for a nachshon,

    that even moses himself is not the one to go into the sea but rather someone else, to go forwards towards this goal, which outwardly seems to be spiritual suicide, yet inwardly moving towards the accpetance and repection of moshiach in actuality.

    the question is what does happen when moshiach comes?

    and if there is any possibility that the Rebbe understood that the era of moshiach had begun (and there are some who understand it this way) depending on a certain footnote, then the natural question arises - if moshiach is already here - what do we do?

    how do we live? what do we keep? etc…

30. # 30 islamoyid Says:
    February 25th, 2007 at 10:15 pm

    until they sell cheylev in “Glatt Kosher” & make wife swapping farbrengens, it’s all theoretical & not interesting, & for sure not to be acted upon based on these teachings.

    [note: there seems to be an overtly antinomian subculture developing more & more in CH & tzfas etc., where they already secretly don’t fast certain ta’aneysim, & are at the verge of finding the proper way to eat chazir, i.e. to find the HALACHICALLY SANCTIONED methods (sh’chitah, m’lichah etc.) to implement this. these are the quasi-open “elokistim,” the numbers of which are not clear, but there seems to be enough of them to have their own underground communiy. some of their kids do not even go to school & are home-taught. from those i know who know them, they (the kids) are very smart & learned, & dress very tzniyus, like satmer (they use a letter from MMS extolling satmer for their tzniyus dress). so even while they have an antinomian streak, they still are very FRUM.]

    of course if we take certain teachings of MMS & draw them to their logical conclusion we can adduce something antinomian. but who are we to decide to use our own limited inference regulated faculties to extrapolate how to live? even if He said “1+1=2″ & then presented “2+2…” — who am i to conclude that “…=4″?

    when MMS wanted His bochurim to hang out in bus stations & malls on friday afternoon to put tfilin on people, even though it exposed them to pritzus, He still said so openly, even against the objections of other charedi leaders. so if He wanted his chasidim to get involved in other “risky” behavior, He would have said so. conjecturing what if He didn’t die etc., is futher adducing, as above.

    (ironically, a Humean would know not to use even induction in this realm. the problem with Y Kahn at the time [’93-’94] was that he was stating that MMS being moshiach is clearer than induction, e.g. the sun rising tomorrow. since then he admitted that this itself was his own induction, i.e. using induction from MMS’ words to prove that it is more certain than induction, & therefore was erroneous, because a chosid is not to draw his own conclusions, especially on such lofty subjects, even if it appears quite obvious. & this was not even on the subject of antinomianism, but merely if it’s time to proclaim Him as messiah.)

    as for ouward & inward etc. — my point is that there’s even “deeper” than inner, which is where the outer & inner are on the same page. so to discard the outer for the inner is once again taking only one side. until we understand how opposites coincide (& even then, when we are TOLD), we go by the open book. end of story.

31. # 31 MaxKohanzad Says:
    February 26th, 2007 at 9:16 am

    islamoyid - so your answer is not to think? not to put 2 + 2 together? interesting?

32. # 32 islamoyid Says:
    February 26th, 2007 at 5:24 pm

    thinking & seychel is to understand the idea-text-teaching itself, not to surmise from the idea-text-teaching some conclusion that lays outside that idea-text-teaching — even if it seems obvious that that is how to draw the conclusion.

    since god (according to the nimnah hanimno’osdiks) could have made “2+2=5″ — then as long as i’m not told for each case that it is “2+2=4″, especially on subjects that address the atypical (as antinomianism is vis-a-vis status quo normative halachic judaism) — i do not know that it is so until i’m told that IN THIS CASE it is so.

    we do have klolim in learning which is even applied to halachic rulings, i.e. laid down templates how certain methodological principles or algorithms work in specific cases , but each one has to fit the given critereon/a for that case & show how it’s related to similar cases. also, these usually are applied to already well analyzed subjects & cases.

    when dealing with moshiach &, more extreme, antinomianism, which is a breach from the norm & unprecedented as the norm in chabad praxis, we take extra scrutiny, to inspect it to see if the conclusion derived is stated so explicitly, or merely partially, or part here part somewhere else — in which case it is I who is drawing the conclusion, not MMS himself. in which case, it stinks from yeshus, that i have the power, based on my grobeh induction, to conclude what MMS meant.

    so yes: there are frontiers where the believer is not to think; actually, the true believer would say that that frontier doesn’t even exist. & even if it does creep into the believer’s mind-heart that those nether-regions do “exist,” it by no means means to validate it as terrain upon which to establish modes of behavior that contradict the terra firma of present day halachah.

    that’s the problem with academics: because of their pursuit to logicalize everything, even the illogical, they stretch the given teaching out of its precise frame & hence distort it (in addition, this is typically to promote the academic’s own agenda, e.g. to apply the theoretical-hermeneutic to the practical, the future to the present, etc.) those with emunah shleymoh accept that in Case A it is yes & Case B is no, even if Case A & B appear to be identical.

    so once again, until you show me actual psak to violate halachah (ala the reform movements tshuvot), & also show DIRECTIVES by MMS to violate halachah, it is all just a bunch of theoretical babble. & no theses by you or wolfsohn or idel or friedman or ehrlich or ravitzki or whoever will change the fact that MMS did NOT come out with explicit directives to violate halachah.

    [there is the whole sugyah of “eys la’asos lahashem” — but if i recall, none of MMS’ hyper-antinomian messianic talk makes this the prime validation.]

    [even the debates about not sleeping in sukoh or not eating shalos seudot or davening after the zman are (1) non-essential halachic issues, & (2) have been explained quite persuasively — some less, some more — as to how they not only do not violate halachah but are even more mehudar. but i assume by antinomian behavior you do not mean these.]

33. # 33 MaxKohanzad Says:
    February 26th, 2007 at 6:53 pm

    islamoyid - wow! have they stampled over you completely? forget academics - i don’t claim to be one - but i do claim to think. not to say i know what the Rebbe is talking about, because i can never really know anything like that about another person - but i can tell you what i’m talking about - (you want to call that yeshus? - i suppose that the fact that i was born and found myself where i am - without much self awareness - the fact i am who i am, not of my own doing but some wierd evolutionarie fatalistic god thing doesn’t make me any less yeshusdik?) the point i’m making here is i don’t know who i am to be and i that has any real yeshus but anyway -

    anyways moving on - the point is this - if you or i, or anyone reads the Rebbe’s sichos from 1988-92 with an open mind (which i agree you’re not allowing yourself to do for religous reasons which i respect) then who the hell is going to rea the rebbe’s sichos without superimposing their religious or anti-religous views on to them?

    you are basically saying (and by the word ‘you’ i don’t really mean you - i don’t know who you are and even if we were brothers i still wouldn’t know who you are ) anyways - you are basically saying that an open approach to these sichos is impossible for someone that is frum becuase of the problem of it potentially contracting what you consider to be authentic judaism.

    however, this is not in truth (do i have to explain that i don’t mean TRUTH?) the approach of a Chossid as i understand it - a chossid accepts the Rebbe’s words and directives without the need for intellect, whether or not it condractics our understanding of Torah or Halacha.

    If you were really a chossid - then you might be willing to put aside your over causiousness halachic mindset and looking with an open mind and a pure heart at what the Rebbe is really saying.

    I’m not going to show you proof that the Rebbe gave clear directions to brake halacha - that would be stupid and anti-theitcal to the very subtle nature of the rebbe’s anti-nomian teachings

    what i will say is this - if you approach the rebbe’s messianic teachings with an open mind and a pure heart, then you’ll get an incling that - the rebbe is pionting to something - pionting out something - showing you something - telling you something -

    it may be something you’re not comfortable with

    it maybe something that seems at first to be antitehtical to everything you hold dear

    it may even seem to be heretical

    but it’s not - it is Real and Authentic Judaism the way it has always meant to be when moshiach comes -

    that is from 1990 onwards!

34. # 34 MaxKohanzad Says:
    February 26th, 2007 at 7:01 pm

    i know it sounds crazy - and i maybe crazy? i don’t know? i may have misunderstood everything? i may have made it all up? but my Oh MY GOD!! - i’d have to be a freaking sick super genious to make this stuff up! - it’s really beyond my capacities and fankly - beyond my nature - which is basically a nice guy that likes a peaceful life.

35. # 35 MaxKohanzad Says:
    February 26th, 2007 at 7:05 pm

    that’s not to say that - i’m not crazy - it’s the easier of the options

    1. Max is crazy
    2. The Rebbe is a secrect antinomian

    the answer - max is crazy!!! i like that - it’s so much easier - it’s all just been a psycosis - part of some sick personality disorder? ffeww! i can relax now - that the Rebbe is the Rebbe and the World is the World and God is God and the Torah is Torah and a Jew is a Jew and moshiach will come one day - when we do more mitzvos

    wow - i’m cured!

36. # 36 MaxKohanzad Says:
    February 26th, 2007 at 7:11 pm

    the problem is that i’m actually a very nice - guy - i’m actually relatively sain, i live a relatively normal life - i love judaism, i love life, i like walking in the park, doing business, helping people etc… I was never sexually abused as a child by my Rabbi, i don’t live in a commune, or take illigel drugs, or have kabbalistic group sex etc…

    and i think that’s the most disturbing thing

37. # 37 shitalphin Says:
    February 26th, 2007 at 7:29 pm

    max,
    i feel sorry for you. you evidently think you’ve stumbled on to something truly earthshattering.
    but what are they:

    1) when the messiah comes torah-law will be suspended. nothing new there.
    2) the rebbe thought he was moshiach. surprise. surprise.

38. # 38 Reb Yakov Leib HaKohain Says:
    February 26th, 2007 at 8:11 pm

    alph,

    now, now; let’s be fair. for obvious reasons i suscribe to the belief that moshiach will abrogate [and has already abbrogated] the old “torah d’beriah” and put in its place the “torah d’atziluth. BUT, that is by no means the only or even predominant point of view that’s afloat and certainly not if one follows the rambam, as most frummies do.

    so although there is a great deal of oral torah suggesting the moshiach will abbrogate all the current laws [we find it even in the so-called ‘new testament’), to be fair it really wasn’t until nathan of gaza’s sabbati-centric, antinomian theosophy/messianism that that the precept came into common awareness and belief.

    so let’s give credit where credit is due. although nate certainly didn’t INVENT the idea, he sure as hell dragged it out of the closet and put it on the table for everyone to see.

    yalhak

39. # 39 Reb Yakov Leib HaKohain Says:
    February 26th, 2007 at 8:24 pm

    p.s. i’m not really sure what that has to do with the current thread, but i thought i would throw it in for old time’s sake.

    yalhak

40. # 40 atgate231 Says:
    February 26th, 2007 at 8:27 pm

    Max,
    islomoyid’s point seems to be that there an absolute
    difference between antinomian “talk” and antinomian
    “practice”. Talk,is talk always was talk and will remain
    talk (the Rebbe is not the only one who speaks about such things).
    To extrapolate le-maisah is strictly on the individual’s pleitzes(a true Chosid has no plietzes) and should not be hung on the
    Rebbe. Part of the reason, i think, why we even find such talk is
    precisely because it is situated in the indefinite future and has no
    bearing on the present. (Although, admittedly, there always remains
    the possibility of it being taken le-maisah by someone of authority
    with followers. But in the case of the Rebbe that clearly did not happen).

41. # 41 atgate231 Says:
    February 26th, 2007 at 9:45 pm

    Limud z�chus, while to some people may seem radical, is still not antinomian �practice� (I think islamoyid made this point on a previous post). As regards seeing the world through the messianic prism, R. Zodok ha-kohen constantly writes that one can be-zman ha-zeh personally achieve the messianic era and for someone like that the kohen gadol is already being makriv in the third bais ha-mikdash etc. But it would be wrong to extrapolate from this that he is advocating antinomian behavior even for someone on that level.
    �what if� or the �had there been no opposition� etc, are interesting questions (in my opinion) but not ones which can ever be answered. The reason you give for why he didn�t say it explicitly while possible, is still nothing more than speculation and must remain so.

42. # 42 MaxKohanzad Says:
    February 27th, 2007 at 1:50 am

    atgate - you’re not saying anything very different from islamoyid!? Why the need for actual examples of antinominaism? when i can still say that

    the Rebbe’s messianic religous philsophy is ultimately antinomian?

    do you not care? so the Rebbe didn’t eat pig! so what?! So the Rebbe kept Shabbos! so what?! who cares if what he REALLY saying is EAT THE PIG!

    I’m puzzled by the simple lack of openmindedness here - with regards to this subject.

    It’s like saying i’m allowed to ‘talk’ about killing people - i’m allowed to insite violence as long as i don’t actually kill anyone myself?!?

    The Rebbe in this scenario is a rabble rouser - he is insighting antinomianism - without taking the slack for actually doing anything apart from some minor stuff, like not duvening on time etc… etc… listed above.

    i think i’m waisting my time even trying to talk to these people - are the long brim of their black hats covering their eyes? it’s like talking to a brick wall!

    I just don’t get it - ?

    does nobody care that the Rebbe is preaching Heretical stuff? or am i just too stupid to realise that he’s not and that it’s all kosher?

    It’s like a blindness, an untruth, a whispered lye, a coverup, bareing false witness, lying to yourselves, smug protectionism, it’s not even appologetics, it’s plain diversive games, look at this hand while i actually do something else with my other hand.

    lETS JUST GET ONE THING STRAIGHT HERE

    you ARE admitting that the Rebbe may have had antinomian leanings! (although put off to the era of moshiach?) right?

    if you even say that then - i’ll ask the question again - How do “you understand �Behold the King Messiah Come� the Rebbe to mean that Moshiach has ALREADY arrived? �u k�var bo�? “???

    What do you do with that?

    are you just gonna explain it away? - my GOD!!! -

    i can’t believe it (i’m getting a real picture of these people i’m talking to [and getting slightly irate as you can probably tell] you [islamoyid & atgate] are a bunch of self deluded liers! you actually are starting to make me feel sick in the pit of my stomach [i’m a bit delicate like that])

    “nothing more than speculation” etc… you really are starting to make me feel sick -

    sick that there are people out there so entrenched that they are willing to lye to THEMSELVES!!?

    May God have mercy on their souls!

    It’s ok though - ultimately life is exactly what you make it, (i got this from the Rebbe) THIS LIFE is your heaven and your hell, THIS LIFE is your eternity - it is your forever, olam ha ba is pretty - but GOD is right here right now!

    and when you lie to yourself - and you block off that light within you.

    there is no greater hell - than the not knowing - the ignorance of who you could have been.

    Or as the Baal Shem Tov says - the reward for a Mitzvah is the Mitzvah itself - and the punishment for a transgression is the transgression itself.

    May we all do teshuvah now - may we realise our divine Oneness that is and engulfs all and everything - there is nothing else - you are God but you didn’t realise it.

    Peace & Blessings for a long life with much wisdom

    Yours

    Atzmus mislubesh in a Max Ariel Kohanzad

    may the light of your salvation shine eternally in all of our hearts - you heart and my heart they are one

43. # 43 atgate231 Says:
    February 27th, 2007 at 2:14 am

    Max,
    My heartfelt apologies for making you sick. That was not my intention at all. You must differentiate between hypothetical antinomian teachings (and I repeat, the Rebbe was not the first � so why are you getting so excited?) and telling Chasidim to eat pig. Using your example of killing people, one can talk about killing people �hypothetically� (wiping out Amalek for example) � but that is not �inciting� anyone to kill. I don�t know, this seems obvious to me�(If you get sick from this drink some hot tea).

44. # 44 atgate231 Says:
    February 27th, 2007 at 2:16 am

    “ultimately life is exactly what you make it, (i got this from the Rebbe) THIS LIFE is your heaven and your hell, THIS LIFE is your eternity - it is your forever, olam ha ba is pretty - but GOD is right here right now!”
    Gut gezugt…

45. # 45 islamoyid Says:
    February 27th, 2007 at 11:47 am

    i am surprised at you max. for a guy who admittedly spent so much of your time delving in schneersohn’s teachings, you of all people should know that for Him, praxis was primary (ma’aseh hu hoikar) & only this is how tachlis hakavonoh of diroh b’tachtonim is actualized. everything else is subsumed to this — even teachings that lean towards antinomianism. so for you to make a whole behavioral ethos out of schneersohn’s techings while admitting that he did not instruct anyone to act so, is disingenuous & falsifying what he said.

    antinomian talk, even talk of wanting to sin — so what? it’s a mefoyrisher rambam: “al toymar ee ofshi, elo ofshi, avol mah e’eseh asher ovinu shebashmayim…” in fact this is the ma’aloh of beynuni or ba’al t’shuvah over tzadik, & as brought down, the tzadik is even envious of the ba’al t’shuvah. does this mean that the tzadik should go out & sin?!

    so, again, as long as there is no clear instruction to act so, or any factual examples that He behaved so — it is all your own fantasy extrapolations.

    no, schneersohn did NOT “really” want us to eat pig. this you are making up. he wanted us to follow halachah, exclusively — until we are instructed explicitly not to (or to follow a “new” halachah) in the time of geulah etc. nowhere does schneersohn say that now is the time to abrogate the law.

    “moshiach kvar bo” — so what! — “bar kochvah kvar bo” etc. — & at the very time (early ’90s) that He was saying this (even that moshiach is b’giluy) he was also elaborating that we are in golus choyshech koful u’m'chupol (see lapine sichoh etc. — i was there), for moshiach can be here, even revealed, & yet WE ARE STILL IN GOLUS where all the normative halachic strictures still apply.

    it is you with your “openmindedness” (read: selfmindedness) who has confused & drawn your own conclusion that “moshiach here” equals “ge’ulah here” equals “no more halachah.” as i said before, even if the obvious inference of “2+2″ is “4″ — it is YOU in your closemindedness who is saying this, NOT schneersohn (closemindedness — because you only see one result of the algorithm). how much more so when the equation is not so simple (i.e. is the “2″ really “2″? etc.).

    & i’m sure Gate231 & others can refer you to many teachings of kabalists & chasidus that make even more shocking antinomian statements (ishbitz, reb tzadok, etc. come to mind, as does the notion of “aveyroh lishmoh” etc. which even the misnagdim expounded upon). it is the unfortunate fate of chabad that shuts out other teachings from their own that makes them think that they are so special in their “extreme” views. this is also the unfortunate fate of latter-day tzugekuminer ba’aley t’shuvah, who came onto the chabad scene in just the last couple of decades & read sichos & ma’amorim & think that now they are whole deyoh zogers in what schneersohn’s kavonoh was/is.

    you wanna live the way you do (only assuming, of course, that you violate halachah) — fine. but YOU don’t justify it. if naything, let SCHNEERSOHN or reb leyvik do it for you.

    techi hamalkoh!

46. # 46 Reb Yakov Leib HaKohain Says:
    February 27th, 2007 at 9:54 pm

    A SECRET SABBATIAN GETS BLESSED BY THE REBBE:

    ok. perhaps this helps.

    in 1980 it was arranged that i should meet with one of the rebbe’s factotems for about an hour to discuss “my work” as the lay leader of a very small orthodox community of noahites and gerim in southern california, before waiting in line with everyone else for a blessing.

    as i came into the room and approached the rebbe, the young rabbi with whom i had met was whispering in the rebbes ear about me, as he told me he would do.

    When I stood in front of the rebbe [totally blown away, i might add] he gave me his brocha, the usual dollar bill and [i think, but i’m not completely sure] even touched my hand, or perhaps my shoulder.

    Now this is how that enounter may relate to whether or not the rebbe was antinomian — or, at least, had the propensity for antinomianism that the messiah is supposed to demonstrate, at least according to post-Sabbatian messianism.

    The fact of the matter is that at that time NO one, and i mean NO ONE, knew that my small congregation of noahites and gerim was, like me, outwardly glat frum but secretly sabbatian and VERY antinomian.

    So the point is that if, as I believe is true, the rebbe was and is moshiach [or, at the very least, moshiach ben yosef] then when he looked into me with those piercing eyes that blew me away, he clearly saw what i REALLY was — a dedicated secret sabbatian and leader of an antinomian jewish congregation — BUT BLESSED [AND POSSIBLY TOUCHED] ME ANYWAY.

    Get the point?

    Yalhak

47. # 47 Reb Yakov Leib HaKohain Says:
    February 27th, 2007 at 9:59 pm

    P.S. of course, that should be spelled “factotum” and NOT “factotem.”

48. # 48 Reb Yakov Leib HaKohain Says:
    February 27th, 2007 at 10:12 pm

    In other words, just to put a fine point on it, either the rebbe was NOT moshiach and did NOT “see into my soul” when he blessed me, or he WAS moshiach and DID see into my soul, and KNEW that i was an antimomian follower of Sabbatai Zevi, BUT BLESSED ME ANYWAY.

    If the latter, then i believe this has some interesting implications for the current debate.

49. # 49 MaxKohanzad Says:
    February 27th, 2007 at 11:30 pm

    “he is obfuscating his whole �derech� w/ messianic gobble-di-gook” - yes!

    This assumption implys the oft implied retorical question “which came first my frykite or the messianic gobble-di-gook?!

    I’ve said this before somewhere on xlubi - that left to my own divices i am and was a frum yid, yes not perfect but happy to serve God through and within the limitations of the Torah and Halacha.

    but i believe (although i’m open to being challenged on this) that it was only after much messianic meditations that thoughts arrose in my mind which scared me

    which frightend me because they challenge my frumkite

    I may be stupid - i’ll grant that - i may be messed up - that’s for sure

    but how comes i didn’t get any of these ideas in my head from some other place?

    obviously you can’t answer that - but i’m not really talking to you anyways - i’m quite clearly talking to myself

    i just don’t understand - am i so sick an twisted that i read into - interpreted the Rebbe in such a way ?

    what is it in my soul that makes me such a lowlife scum - that i can simply read and think about what the Rebbe says and come up with such antinomianism?

    I’m a crack pot! as i’ve said before.

    it is the only answer that makes sense to you bunch of lubilovers

    what happend to HONESTY?

    why are we all protecting ourselves? protecting our possitions - so full and hard - standing erect like the shmucks we are

    look - i’m easy, i got it all wrong - you are right - smile - feel good about yourselves that you’ve proven me wrong - i don’t care - because it’s not true and it’s not honest

    this whole post is getting me down -you lot make me so sad - really - i realise that you are a nice bunch - but a nice bunch of BRICKWALLS!

    and there really isn’t any point trying to convince a brick wall of anthing much - so i’m just gonna turn around and go somewhere else - nice meeting you all -

    the sickness you inspire can not be calmed by a mint tea though -

    please see my post above - for the said blessings and regards for a long life

    Peace & Blessings

50. # 50 hiyavrom Says:
    February 28th, 2007 at 12:30 pm

    You didn’t know him. You just imbibed all the hava-minas about his “significance”. And some of you, in true pil’pul fashion, embellish these even more.

    Considering that we don’t even gloss over Moshe rabbenu’s (relative) weaknesses, what khasrittim do with their rebbeles is really da’as khadashah.

    But of course, one must embellish the authority of a person or khevr’e that glibly stomps on minhagim and day’os about such basics as miqv’e and sh’chitah. Master race and Supermen are not German inventions.

51. # 51 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 2:11 pm

    “You didn�t know him. You just imbibed all the hava-minas about his �significance�. And some of you, in true pil�pul fashion, embellish these even more.” — Hiyavrom

    Well, I think the Lubavitchers involved in this discussion knew and know him a great deal more intimately than either you or I and are, therefore, in a far better position to lecture and admonish each other on this matter than either of us outsiders are.

    As for me, in matters such as this, where I know less than others, I prefer to just listen and follow the dictum, “The wise man does not speak in the presence of one who is greater than he in wisdom.” [Pirke Avot 5:10]

    yalhak

52. # 52 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 2:28 pm

    As for me, in matters such as this, where I know less than others, I prefer to just listen and follow the dictum, �The wise man does not speak in the presence of one who is greater than he in wisdom.� [Pirke Avot 5:10]”

    Or, at the very most, make the kind of non-judgemental contribution to the procedings as I did here by sharing my own limited encounter with the rebbe for whatever light it may or may not shed on the issue. but i certainly don’t think that i [or you] am in the position to tell these people what they do and do not know about something they know far more about than either you or i. [a smilely face would go here if i could include it]

53. # 53 shitalphin Says:
    February 28th, 2007 at 2:44 pm

    to make a smiley face you just punch in: colon, closing parenthesis. the computer does the rest. it’s quite thrilling. the closest i’ve come to a mystical experience.

54. # 54 shitalphin Says:
    February 28th, 2007 at 2:48 pm

    :) :) :)
    YECHI ADONEINU MOREINU VRABEINU MELECH HAMOSHIACH L’OLAM VOED!

55. # 55 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 2:51 pm

    

56. # 56 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 2:51 pm

    BARUCH HASHEM! I HAVE SEEN GOD!

    yalhak

57. # 57 yoseph leib Says:
    February 28th, 2007 at 3:13 pm

    if you saw him, then it wasn’t really god. it was just some guy. this is whyYehoshua is so much lower than moshe.

58. # 58 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:27 pm

    don’t tell me what i’ve seen and not seen. here, look again, there it is, Panim HaShem: just like alph said it would be.

59. # 59 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:29 pm

    [yoisef: maybe you should read what came before my mystical ejaculation to understand why i made it. which wasn’t for the reason i think you thought it was.

60. # 60 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:32 pm

    Now, the Blessed Trinity:

    KETER CHOKMAH BINAH

61. # 61 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:33 pm

    [thanks, alph. you’re a peach. i can’t remember when i’ve had more fun. unless it was last tuesday.]

    yalhak

62. # 62 shitalphin Says:
    February 28th, 2007 at 3:34 pm

    yosef leib’s afraid we’ve found a substitute for acid.

63. # 63 shitalphin Says:
    February 28th, 2007 at 3:36 pm

    but what would eden be without a snake?
    behold the SITRA ACHER

64. # 64 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:38 pm

    ahhh. lemme try for that:

65. # 65 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:39 pm

    BINGO! howz ’bout this: — let’s see what that does.

66. # 66 shitalphin Says:
    February 28th, 2007 at 3:39 pm

    and this used to be such a serious post. my work here is done.

67. # 67 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:39 pm

    whoop dee doo. by god, i’ve got it!

    yalhak

68. # 68 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:40 pm

    ROTFL

69. # 69 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 3:45 pm

    well, boys, it’s time for my morning nap. it’s 8 am pst and i’ve been up and at it since 3:30 am. you give an old man hope for the future; or at least the rest of today.

    yalhak

70. # 70 atgate231 Says:
    February 28th, 2007 at 4:44 pm

    HG�H al purim toyreh shel islamoyid: R. Avraham Ha-Malach writes that Haman�s plan was to bring Mordechai to the 50th gate (yasu etz gevoah chamishim amah) which is Ayin, and complete bittul (lechoireh he means death but possibly just incapacitated) and the yidin would have no manhig to be mesakin them. But Mordechai was on the level of Moshe (ve-nachnu mah � in the words of R.A.H, �Mordechai nikrah ve-sus asher rachav alav ha-melech�[!]) the level of chochmah and was able to lead the yidin even while on that great level (lechoirah because as he is nothing, so there is nothing to be bottal at the 50th gate and he was not incapacitated) Saul was on that level (me-shichmo u-le-malah gevoah mekol ha-am) but since he was a melech which is yeshus (he didn�t realize that his melucha is simply on loan) he had rachmanus on Agag. If he would have been truly battal, rachmanus and achzarius would have made no difference to him and he would have killed Agag.

71. # 71 shitalphin Says:
    February 28th, 2007 at 4:58 pm

    and i’m the snag? you’re all a bunch of yeshusdike pricks.

72. # 72 MaxKohanzad Says:
    February 28th, 2007 at 5:22 pm

    what happend to my post?

73. # 73 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 11:04 pm

    i wonder if that’s what happened to a comment i recently sent to xlubi that never got posted.

74. # 74 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 11:07 pm

    i just assumed they didn’t want me around stinking up the place. which i thought showed pretty good judgement on their part.

    yalhak

75. # 75 MaxKohanzad Says:
    February 28th, 2007 at 11:26 pm

    yalhak - i published your comments on xlubi i believe?

    what i said was profound and beautiful - but now only god knows what i wrote - and thats a good enough reader for me!

76. # 76 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 11:28 pm

    rad,

    no big loss. and it was an “original” comment created just for them. like two sentences agreeing with someone’s point about mitvah ha-bah b’avayrah, and giving Amirah’s brocha over the cheleb as an example. i got a notice it was being “moderated” and then it just disappeared without being posted. like i say, i just assumed my kind wasn’t welcomed there — although they DO link to www.donmeh-west.com.

    yalhak

    yalhak

77. # 77 Reb Yakov Leib HaKohain Says:
    February 28th, 2007 at 11:30 pm

    max,

    well that’s good to hear. i never saw it. but no big deal. after all these years, i’m used to being rejected. but thanks for letting me know.

    yalhak

78. # 78 MaxKohanzad Says:
    February 28th, 2007 at 11:58 pm

    yalhak

    i’d never do that unless you really pissed me off - and i’m sure you could if you tried - but even if you did - i’d still probably post it - just because

    i think it’s easy to forget - even in all our crazy anti-hyper nomianistic frenzy - that at the end of the day it’s about Union, Clarity, Love/Compassion & Living Goodness

79. # 79 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 12:06 am

    max,

    omayn v’omayn.

    yalhak

80. # 80 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 12:07 am

    or, as i’ve recently learned to do through the good graces of alph,
    yalhak

81. # 81 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 12:49 am

    “what i said was profound and beautiful - but now only god knows what i wrote - and thats a good enough reader for me!” — Max

    max,

    I’m told that one time a lady admirer of Robert Browning’s work asked him what a particular passage of a particular poem meant. To which he is said to have replied, “Madam, when I wrote that poem God and I knew what it meant. Now, only God alone knows.”

    yalhak

82. # 82 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 1:06 am

    max,

    on a more serious note: i’m reading what you and the others are writing about the (possible) antinomianism of the rebbe with great interest, and I’m learning much about him and lubavitch chassidus from all of you.

    again, from my own brief encounter with the rebbe (the details of which I shared above) I came away convinced that he was at least the moshiach ben yosef of this age, just as Amirah was of his, the BSht was of his, and God knows who will be of theirs in succeeding generations, until we are perfected and prepared enough to receive the final presence of Moshiach ben Dovid. May it be speedily and in our time.

    yalhak

83. # 83 MaxKohanzad Says:
    March 1st, 2007 at 1:49 am

    yalkut - what if the Rebbe was actually Moshaich ben Dovid? what if the first stage of the Redemption has already begun? I’m not really waiting for moshiach any more - i’m just trying to open my eyes (my minds eye) and REALIZE that MOSHIACH - is ALREADY here!!

    That all is actually God’s very essence, that we are God, that everything which i think is stuff is actually God stuff, that although i percieve myself as a soul in a body, there is in truth no division, no real distinction, there is only only one - the Oneness and the ultimate silence of the ALEPH.

    Or as the Rebbe likes to say; ‘the infinite simplicity that has no form’

    The world is already redeemed by our consciousness is still working in EXILE mode - which again - continues to create the situation of Exile in a world which is already redeemed.

    Judaism - is no longer about tikkun, fixing a broken world but about awareness that the world is PERFECT just as it is!

    If you keep on trying to fix something (mitzos) that isn’t broken - you’re only going to start braking it again.

    So the keeping of commandments is actually counter productive unless they are accumpanied by the accpetance of Moshiach.

    the rebbe said: ‘every day, every breath … should be an antisipation (and taste) of the true and complete redemption’

    breathe in geula - redemption -
    breath out golus -exile -

    breathe in the aleph
    breathe out the aleph

    listen to your breathe the silent sound of the one breathe in and out is the name of GOD!

    in - yud - hay
    out - vav - hay

84. # 84 YaLHaK's_Garden_Neo-Sabbatian_Verse Says:
    March 1st, 2007 at 1:55 am

    max,

    i’m at a loss for words, except one: yes.

    yalhak

85. # 85 YaLHaK's_Garden_Neo-Sabbatian_Verse Says:
    March 1st, 2007 at 2:02 am

    and this poem I just finished writing:

    HOMAGE TO LILITH

    Kali. Durga. Imma. Lilith.
    Names. Just names. But she,

    She is the Gate of God,
    and through her
    one enters into God.

    Through the Mother
    to the Father,
    to the Crown;

    and from there? Where?
    Nitchevo.
    The lair of the serpent,
    the cave of the bear,
    the cloud of unknowing,
    the empty box
    filled with unknowing,
    waiting for Pandora’s hand.

    There! Look! Do you see it?
    Nitchevo. Nitchevo. Nitchevo.
    The nothing that is everything;
    the silent tree falling in the forest,
    the one hand clapping in the air.

    Behind the thought,
    behind the observer of the thought,
    behind the observer observing
    the observer observing the thought,
    what is there?
    A vast plentitude of the things of the air.

    And I have seen them all already, seen them all
    through the blind eye, the white eye.
    I have seen the other eye,
    the eye not there,
    the eye that sees what is not there,
    the eye that looks at me, who is not here,
    neither seeing nor seen by the things of the air.

    Beware. Beware those things of the air
    that are not there, that are not there;
    but like the bat, fly in your hair;
    and like the bat, fly in your hair.

    yalhak

86. # 86 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 2:24 am

    Oh, and last of all (I promise) my series of talks at http://www.donmeh-west.com/zohar.shtml on what I think, for the most part, is what you’re trying to say so very well.

    yalhak

87. # 87 shitalphin Says:
    March 1st, 2007 at 3:55 am

    100

88. # 88 islamoyid Says:
    March 1st, 2007 at 6:41 am

    101!

    just came back from beys rabeinu shebibovel (770) where 100+ chasidim r dancing with music (as they do every night of adar as per the directive in 1992 to nullify the galus [this year it’s botel bishloyshim]) while waving a massive yellow flag, & while rummeging through the sheymos bins set up in front of the video screen continuously showing MMS handing out dollars to men women & children i found a pamphlet printed in sivan 1992 (1 month before His death) by simchah bluming (i think he’s from the bays hatalmud guys who came to lubavitch & i think he married heller’s daughter), titled “sha’alos u’tshuvos b’inyan hageulah hoasidoh ubias hamoshiach,” & there he has some interesting quotes. here are a few (translated from hebrew):

    2) QUESTION: the talmud sanhedrin states that moshiach will come bihesech hada’as (when we don’t think of him)– yet we are obligated to pray for the redemption, so can it come bihesech hada’as?

    ANSWER: in “chidushey toyreh” (teytzey 5717) by the satmer rebbe he answers that the talmud does not mean hesech hada’as from redemption per se, but rather from the MANNER (oyfon) of the redemption, i.e. in what way it will be, for this is hidden & not revealed, only suddenly he will arrive to his chamber…

    [had to go to 770 to read about satmer’s view of moshiach.]

    3) QUESTION: do all jews have to do tshuvah in order us to meritthe redemption?

    ANSWER:…the minchas elozor (munkatch) says (divrey toyreh 3, 24) that that which the rambam says that jews will be redeemed only with tshuvah does not mean that all have to, for this goes counter many biblical verses & chazal, & in fact MOST of the generation will be like the scenario described at the end of talmud end of sotah (chutzpah yasgey etc.), so the the afore mentioned words (that lack of tshuvah withholdsthe geulah) are nonsense, spittle & false (hevel voreyk vikozov), & such things sould not be said, & the rambam’s words related to mediocre & believing people like us, but not that weshould wait for all of israel…

    same too the chofeytz chayim (pamphlet “tzipiso liyshua” 1) states that only SOME will do tshuvah before the redemption.

    (& in “ner yisroel” [rizhin vol. 2 p. 163) it says that the shpole zeyde swore that israel will not do tshuvah before the geulah.)

    …& in “chidushey toyreh” by the satmer rebbe (bishalach 5719) he writes: “certainly a divine flow will come from above when eliyahu & moshiach arrive, & it will return israel to tshuvah.”

    so from the above we see that the geulah is not held back until all, or even most, of israel do tshuvah, for they will return during the redemption & not beforehand.

    5)…in “chidushey toyreh” of the satmer rebbe (ibid.) he writes: “today we are already standing there…& these days are short & close to the salavation. & not like earlier times when they had to do hard work (avodah kashah), for today even a little suffices…for the redemption is already standing behind the gate.” (the chafeytz chayim writes similarly…)

    10) QUESTION: are we allowed to call a tzadik “adoneynu melech hamoshiach” before the arrival of moshiach?

    ANSWER: we find this explicitly. for example: in “nesivos olam” by the maharal there is a letter that his student rabbi israel wrote to him, & he writes to him thus: “our righteous moshiach at out lead (birosheynu), our king, king our judah etc., the exalted gaon our master rabbi yehudah low, may our master live forever…you are king of israel & leader of the generation…our righteous moshiach, the only one of our generation.”

    in “ner yisroel” (rizhin vol. 4) thre is a letter from the holy rabbi of brod who writes on the rizhiner: “he is our king, truly king moshiach (melech hamoshiach be’emes).” …

    11) QUESTION: is it possible that there is already the revelation of moshiach even if he is not revealed to us yet?

    ANSWER: this is what the arizal writes (in “zohar harakiah” on the zohar of shmot 7, & in “arba me’os shekel kesef” p. 68): “the moshiach will be a tzadik person born from a man & woman, & he will grow in his righteousness until the end of days (ketz hayomin)…& then on that day at the time of the end a soul of his soul that is held in gan eden will come & will be given to this tzadik man…& it [she] will be revealed in him, & then he will recognize in himself that he is moshiach, [this is something] that he did not recognize earlier & [only] now is revealed, but all other people will not recognize him…& later moshiach will be completely revealed & then all israel will recognize him & they will gather to him.”

    (& see “sfas emes” on talmud [rosh hashonoh 11b] that he writes that it is a simple fact that the arrival of ben david is seperate [lechud] & the redemption is seperate [lechud], for moses came to egypt before the redemption, & so too it can be for the future redemption…)

    notice: not one chabad quote.

89. # 89 islamoyid Says:
    March 1st, 2007 at 7:24 am

    in another pamphlet i found in the same pile, printed a few months earlier, adar 1992, by yossi keller (yes, anarchistrabbi’s bro), titled “kuntras moshiach shebichol dor,” he brings down many personalities who were refered to as moshiach, starting with the famous talmud sanhedrin (shiloh, yinun, chaninah, menachem, rabeynu hakadosh, & going so far as rav nachman saying on himself that he is moshiach), & as explicated by the bartenurah, & the chasam sofer, & reb tzadok, & abarbanel, & the sdey chamed (that the arizal’s students called him moshiach).

    & that the teacher of the ramoh, shachneh, said/writes that His name is shachneh.

    & the arizal said it on himself (v. “toldos ha’ari”).

    & the aforementioned from the maharal’s student.

    & the or hachayim on himself (v. his commentary on re’eh 16,7: “moshiach hashem shmoy chayim”).

    & the chidushy harim & sfas emes (ger), refered to & viewed as moshiach (v. “siach sarfey kodesh” vol. 5 p. 92).

    & rabbi yechezkel of shineveh (tzanz), that he viewed himself as moshiach if the generation was worthy.

    & rabbi mendel of vishnitz by his chasidim.

    & rabbi yisroel of husiatin on himself (via demonstration).

    & the sadigerer on their rebbe & that they would toast on it.

    & the kubriner on rabbi sholom of slonim’s grandfather (the “yesod ho’avodah”) (v. pamphlet “nachaley emunah”).

    & rabbi dovid moshe of tsharkov by his son & chasidim.

    & on rabbi yisroel of tsharkov.

    & rabbi aharon of belz who said that he saw moshiach twice.

    & that rabii yisroel of rizhin sent letters to the tzadikim of his generation that they should agree that he is moshiach, & that rabbi meyerl of premishlan even agreed to give him his father’s spodik.

    etc. etc.

    (there too, from “imrey yitzchok - koritz” in the name of the mochiach, student ofthe besht, that moshiach will be melamed zchus on all israel, even on reshoim.”)

90. # 90 atgate231 Says:
    March 1st, 2007 at 1:19 pm

    “rabbi dovid moshe of tsharkov by his son & chasidim”
    If i remember correctly, even after his death…

91. # 91 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 2:19 pm

    and rebbe nachman declared (and get this):

    “When my days are ended and I leave this world, I will intercede for anyone who comes to my grave, recites these Ten Psalms, and gives to charity.

    “No matter how serious his sins and transgressions, I will do everything in my power [even after I die] to save him and cleanse him. I will span the length and breadth of Creation for him. By his peyos I will pull him out of Gehenom!”

    The problem, I think, emerges from our attaching the messianic advent to an outer historical figure and collective event, rather than to an an inner, INDIVIDUAL (but ultimately collective) EXPERIENCE.

    “The Kingdom of the Father will not come by waiting for it. It will not be a matter of saying, ‘Here it is!’ or ‘There it is!’ Rather, the Kingdom of the Father is already spread out upon the earth and men do not see it.” (Gnostic Gospel of Thomas 113)

    and also:

    “If those who lead you say to you, ‘See, the Kingdom in in the sky, then the birds of the sky will precede you. If they say to you, ‘It is in the sea,’ then the fish will precede you. Rather, the Kingdom is inside of you and outside of you. rWhen you come to know yourselves, then you will be known, and you will realize that it is YOU who are the sons of the living Father.” (GGT 3)

    and finally:

    “He saw infants being suckled and said to his disciples: These infants being suckled are like those who enter the Kingdom. When you (like they) make the two one, and when you make the inside like the outside and the outside like the inside, and the above like the below, and when you make the male and the female one and the same so that the male not be male nor the female female; and when you fashion eyes in the place of an eye, and a hand in the place of a hand, and a foot in the place of a foot, and a likeness in the place of a likeness; then you will enter the Kingdom.” (GGT 27)

    I submit that the Messiah is a WORK-IN-PROGRESS –one that is taking place not “out there” in some Sabbatai Zevi or Rebbe, but IN HERE, “one customer at a time.”

    The Amirahs, BshTs and Rebbes of the world are only outer proofs and paradigms for that which each of us is capable of doing, and must do, IN OURSELVES, not only for the Tikkun of the world, BUT FOR THE TIKKUN OF GOD ITSELF.

    I submit that Judaism, at is fundamental core, never was about healing the world, but about HEALING GOD which, according to the Baal Shem Tov (vis a vis Martin Buber), “has fallen into duality through the created world and its deed” and struggles, though man, to return to the state of unity — IN EACH OF US — from which it has fallen. Jung himself to his amazement and delight recognized this when he wrote to Kirsch (his lifelong friend and my mentor):

    “The Jew has the advantage of having long since anticipated the development of consciousness in his own spiritual history. By this I mean the Lurianic stage of the Kabbalah, the breaking of the vessels and man’s help in restoring them. Here the thought emerges for the first time that man must help God to repair the damage wrought by the Creation. For the first time man’s cosmic responsibility is acknowledged.”

    In this context, the Moshiach ben Dovid is NOT a single man, a single point in history, but a SUDDEN EXPLOSION OF COLLECTIVE CONSCIOUSNESS within a critical mass of incremental, collective increases in that inner consciousness brought about by a succession of Moshiachs ben Yosef — examplars who point the way to, rather than embodying, the final destination — such as Yeshu, Amirah, the BeSht, and even MMS.

    Yalhak

92. # 92 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 10:23 pm

    In other words, all light bulbs have the capacity to emit light, but not all light bulbs are turned on. when a critical mass of light bulbs ARE turned on then they will emit a light that is greater than the dark. That “light” will be MOSHIACH.

    As the Zohar says, “The light of creation is stored away for the coming of the Righetous One.”

93. # 93 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 10:32 pm

    LOLOL

94. # 94 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 10:34 pm

    oh, wait, i just learned to do this:

95. # 95 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 10:37 pm

    the wink was for your “realization” that I am a misichist, NOT for what you say about the rebbe –with which i agree both mind and heart.

    yalhak

96. # 96 Reb Yakov Leib HaKohain Says:
    March 1st, 2007 at 11:26 pm

    oh, one other thing, rad:

    before you get TOO excited about my being a misichist, remember that i also believe that C. G. Jung, Sri Ramakrishna, Muhammad, Yeshua HaNotzri and my mentor James Kirsch (among others) were ALSO examples of Moshiach ben Yosef.

    yalhak

97. # 97 islamoyid Says:
    March 2nd, 2007 at 12:10 am

    MAX: read what i wrote on yalhak’s apocrypha thread re prof. yerushalmi & get back in touch w/ me. i want to write back to him soon.

98. # 98 islamoyid Says:
    March 2nd, 2007 at 2:52 am

    so max, was there anything else u wanted to add?

99. # 99 islamoyid Says:
    March 2nd, 2007 at 4:54 am

    & fuck the mitteler

    or rather, your mitteler — the way u read ur own impressionistic haziness onto the meaing of the words themselves: he says mefoyresh that it’s “leosid lovoy,” NOT now. this applies to the birurim of keyni knizi & kadmoni. u can’t get a curveball like that past me. & the music, if i remember, is not strictly about moshiach, & even if it is — he is pointing to the fact that we a re closer to the redemption. in sha’arey tshuvah he had the whole long parable of the stranded generations in the caves & portrays an overall interpretation to jewish history, & how all the suffering throughout the ages are leading to culminate with the ultimate redemption, but that is what it is: ah denenterung, but not total revelation yet. if i remember correctly, the ma’amorim in ayin beys vol. 2 for acharon shel pesach etc. (d”h venigleh etc., which is the basis of the hemshech of pesach 5715 by MMS) are based on the mitteler’s teachings of re’i'yas elokus b’giluy throu eynayim b’sorim gashimiyim mamosh etc., & that this will be in the future.

    the only thing is that people with hightened senses of imagination, when they read about something of the future, begin feeling & experiencing it now (inasmuch as people who read about the past or sci-fi begin experiencing that period/place). this is due also to the skill of the writer. so what we can say is that although the meaning of the text is that it will be in the future, still, by reading/learning it, we taste it now. toyameo’h chayim zocho. but know brother, that there’s way way more & higher to come…

    as far as free will being dictated by the prime pendulum mover — if, as the besht teaches that “hashem tzilchoh” that god moves to the PERSON’S movement, like a shadow moving to the person’s movement, then WE can determine how & to what degree to be influenced by the deterministic powers from above. it’s a matter of psychological prioritization of what we want to be our starting point: are we independently free beings held in check by deterministic forces, or are we hanging from the prime puppeteer’s cross sticks, given just enough free reign to dangle up & down.

    in short: we are determined to have free will. beyn b’gilgul zeh, beyn b’gilgul habo.

100. # 100 MaxKohanzad Says:
     March 2nd, 2007 at 10:22 am

     islamoyid YES

     the fact the you Prof. (add sufex kugul) didn’t know about domm-west, obvious has NOT read wolfsons peice here http://www.xlubi.com/blog/?page_id=27 or is aware of other research being done by myself or by Alon in Israel - means as i’ve said he and you are probably not experts in this field - and CAN NOT say that hyper-nomianism is MERELY an INTERPRETATION? - that is just stupidity!

101. # 101 MaxKohanzad Says:
     March 2nd, 2007 at 10:26 am

     i know you’re not a meshichist etc… and they are really not taking time to listen to you at all!

     As i said in my piece that was sent to God - it’s like talking to BRICKWALLS !

102. # 102 Reb Yakov Leib HaKohain Says:
     March 2nd, 2007 at 12:55 pm

     A jew was once stranded on a deserted island for 15 years. to occupy his time, he built a city out of branches and leaves. finally, a ship rescued him. the captain came ashore to get the stranded jew, and was shown around the “city” he had built. With pride, the jew pointed to one building and said, “That is my schul.” the captain pointed to an identical building across the street from the schul and asked, “and what is that identical building. “That?” the jew replied, “THAT is the schul i wouldn’t set foot in.”

     yalhak

103. # 103 shitalphin Says:
     March 2nd, 2007 at 4:38 pm

     yalhak,
     ithink you’re being unfair. your story invokes/connotes a reasonless, spiteful attitude which i don’t think either side is guilty of.
     the only reason i mention this is because in america/modernity nobody is willing to have arguments everybody’s just supposed to get along and it makes me nuts.

104. # 104 Reb Yakov Leib HaKohain Says:
     March 2nd, 2007 at 5:04 pm

     hmmm. ?)

105. # 105 YaLHaK's_Garden_Neo-Sabbatian_Verse Says:
     March 2nd, 2007 at 5:11 pm

     mebbe so. but i (or whatever part of me it was telling the story) was responding to max’s reference to BRICKWALLS.

     yalhak

106. # 106 YaLHaK's_Garden_Neo-Sabbatian_Verse Says:
     March 2nd, 2007 at 5:11 pm

     besides, i think it’s a pretty funny story.

107. # 107 shitalphin Says:
     March 2nd, 2007 at 5:12 pm

     ?) will only become an incredibly fascinating smiley when moshiach comes. something worth waiting for.

108. # 108 Reb Yakov Leib HaKohain Says:
     March 2nd, 2007 at 5:28 pm

     busted!

109. # 109 Reb Yakov Leib HaKohain Says:
     March 2nd, 2007 at 5:54 pm

     alph,

     and besides that besides, you might notice a very slight up-tick in visitors to cow, and particularly this thread. if so, it’s because i’ve been telling all the students who attend my live classes that a particularly important discussion is going on here in this thread that they should make it their business to familiarize themselves with.

     yalhak

110. # 110 Reb Yakov Leib HaKohain Says:
     March 2nd, 2007 at 6:08 pm

     p.s. a particularly important discussion, btw, not with me but between the “two sides” you mention.

     my problem, however, is that i can take something (and most especially myself) seriously for just so long until i remember, “menchen tracht, und gott lacht” and i break out in giggles.

     sorry. i promise to behave myself in future. (if there is one.)

     yalhak

111. # 111 shitalphin Says:
     March 2nd, 2007 at 6:39 pm

     love means never having to say you’re sorry.

112. # 112 atgate231 Says:
     March 2nd, 2007 at 6:46 pm

     Max,
     I read Wolfson�s piece (and was there when he presented it at the conference) and it does not support your interpretation of the Rebbe. In fact if you�d understand what he is saying you�d see that you are completely off in you reading. No where does he say the Rebbe instructed his Chasidim to implement these ideas le-maisah. You should read his book Venturing Beyond (on second thought don�t � you�ll just read your own interpretation into him as you do with the Rebbe) where he discusses the issue of hypernomianism in the broader context of Jewish mysticism in general. The Rebbe is not saying anything different than what has already been said over and again by mystics throughout history and must be understood in that context.
     The abrogation of the law is bound to its fulfillment and arises out of it. As Wolfson writes in that post:
     �To realize the truth beyond the polarity of truth and deception one must walk the path of lawfulness, a path that leads beyond the path, not by breaking the law, but by fulfilling the inscription of its own erasure.�
     And in Venturing Beyond (pg. 262):
     �The particular path of the Jewish mystical experience leads out of the specificity of this one tradition, but it does so in a manner that compels walking the path repeatedly to find the way out. If one contemplates the possibility of following the path to get beyond the path definitively, then one is off the path and thus will never get beyond the path. To traverse the path of law one must travel the path lawfully. In my estimation, this is a distinctive feature of the mystical phenomenon in the history of religions.�
     ______

     This is the way you must understand the Mittiler Rebbe, Izbitz and the rest. It is not enough to simply read what they say and �get it� but one must follow their path to its end. It is a long process that by definition must take place within the boundaries of the law. (This is similar to Hegel�s dialect. To reach the Absolute it is not enough to understand what he is saying discursively, but one must go through and experience the very specific and delineated process).
     While it is true that that with the Messianic era, an eschatological moment in history, there will be a collective achievement of this (hitherto strictly individual) perspective, the Rebbe did not say we are in it to that degree in which the law is surpassed. He was talking about where we are heading and he hopped to get there but never said unequivocally that we are there (in the above sense).

113. # 113 atgate231 Says:
     March 2nd, 2007 at 6:52 pm

     Oh, and as Wolfson ends his piece, “the teaching of the rebbe on this point is greater than his hasidim and it is greater than habad itself”

114. # 114 islamoyid Says:
     March 4th, 2007 at 3:03 am

     wassup. happy purim. just came back from yoga, so now i can deal with your foggy minds b’deyoh tzluloh. at the end of this post, i, islamoyid, am making an announcement.

     – it’s very tempting to take up king solomon’s dictum “aney kisl k’ivaltoy” (answer a fool according to his folly), especially since the reason given for it is “pen yihyeh chochom b’eynov,” & the g’moro shabos applies this to divrey toyreh, & the example given for this is of rabi gamliel’s explanation of geulah miracles — still, since there are others readers too, it will only distract. so assume that all insulting adjectives & verbal jabs are inserted in their proper places below.

     the arizal thing: show me where he says that (1) EVERY PERSON (2) HAS to (3) sin & then repeate it multiple times.

     & who is to say WHAT/WHICH sin you should be doing? & since you don’t know, who gave you permission to decide?

     & who told you to whaty degree to sin a particular sin? where’s your arizal shulchan aruch of sin?

     & who told you WHEN to sin? & until you know, sit on your fingers. wait till you’re, say, 80 (if you make it that far) — & then we’ll talk.

     & as far as you can’t answer all the above, just shut up & wait for moshiach to tgell you during the zman hageulah.

     or better yet, since you’re go ga-ga over the mitteler — open up his “pokeach ivrim” & “derech chayim” & use your same hightened (literary) imagination there. come on, you would have 3 years ago in j-m — & even tried to have acted on it. so what’s different now? why are u ignoring these sacred teachings, where he says how to ACTUALLY behave, not some jumble of mystical symbolisms/tropes that u decided applies to your life, where he does not say to actually sin. shame on u, because u know all this & still pass off the mitteler as some purely kabalah gargler. do u think the mitteler sinned like u (or me)? perhaps since he was so great, he should have sinned more than us!

     so until we know 100% in geulah-land, we DO NOT sin.

     – Aiy determinism? — suddenly we have a staunch supporter of causality. — why, i wonder… why suddenly do u proclaim that you can’t help it & that u’re bound up & gagged by some big daddy in holy leather, tugging at your studded collar through the supernal clouds?

     u were more believable when you were just your non-rational self, w/o succumbing to inferenced self-justifications.

     now u (& max moreso) take take teachings about the redemption, & since u guys feel what is being taught, feel that the geulah is here IN YOUR HEADS, & then take this state geulah protis & apply it as a geulah k’lolis. that’s not how it works. the toldos already said that the geulah is “b’kol eys u’b'kol mokoym” — but this did NOT mean that the geulah is here. it’s self-centered to say that just because i experience reality like X, therefore that is the way reality is. no. i & others don’t think like you, so it’s still golus.

     & as far as schneersohn & chasidus in general being multi-layered — if u could read english & really read whet i wrote earlier, u would see that that was my very point! that since there are multiple layers, we follow them ALL. meaning, he says anti-hypernomian stuff & nomian. so let’s see, whuich does he want me to do? so i follow to the end of the sichah wher he speaks of mayseh hu hoikor & what do i see? that the bicheyn of the whole sicha & maymar is hoysofoh b’limud hatorah vikiyum hamitzvoys, NOT to sin as u say.

     & max, u still didn’t show me here where he gives HOYRO’OYS to sin. THIS, like i & yeruushalmi say, is interpretation.

     but of course, if u guys simply followed what was instructive, that would be too poshut. –

     i would call ur interpretive methods “False” — but this would be in your case a compliment — so let’s just say that that u r taking the head of the king & sticking it in mud (as per zohar & tanya).

     so keep up in your ways, & be true in your lies! l’chayim!

     & max, may u get it touch with the persian in you this purim.

     & i, islamoyid, am henceforth concealing the mislim in me for now & bringing to the fore something more ancient, more to the Source. henceforth, i am zoroastroyid.

     ah freylichn purim 5767

     PS: there is much to discuss in the above, so to be continued, biksav or bipeh or bimachshovoh.

115. # 115 zoroastroyid Says:
     March 4th, 2007 at 3:04 am

     & yalhak has been making very valid points in his disguised way.

116. # 116 MaxKohanzad Says:
     March 4th, 2007 at 1:10 pm

     islamoyid - and atgate -

     I don’t talk to uptight shnags who live around me, not because i don’t love them but because we are in truth practising different religons.

     The Alter Rebbe said that the time he spent in the Shnags house before he was released were WORSE than all the torture in prison. and i feel the same is true here. You poshut make me wanna puke! because you are blind!

     as blind as me you might say? but you know i don’t care -

     sometimes you can’t make someone see your point of view because they are just not ready for it, they haven’t evolved enough in there chabad to have ‘rachovas ha daas’ (read openmindedness)

     The Rebbe said that the GEULA HAS ALREADY ARRIVED! nothing to do with whether i or you EXPERIENCE IT!

     it is reality NOT merely a personal realisation in my head - although i do percieve it at times it is the WHAT THE REBBE SAID.

     so there is a big difference between the Rebbe’s teachings and everyoine else - the Rebbe meant MOSHAICH NOW!!! the hyper-anti-nominanism IS IMPLICIT! Moshiach is ALREADY HERE - all you have to do is open your eyes!

     According to some the Rebbe might even be MOSHIACH VAADI?! - which means welcome to the First REAL stage of the ERA of Moshiach!

     True we are still waiting for Techias Ha Masim but the Geula is here!

     That is the reality of the Rebbe’s messianic teaching 1990-92.

     The fact that he cried bitterly because we are still in golus -

     is because of YOU - are not opening up your eyes! - you are (read your consciousness) still in golus! (your body is redeemed though)

     the World is already redeemed -

     as it says and ‘the spirit of impurity will be (read has already) be whiped from the face of the EARTH’ -

     the Earth particularly - the phyical world the mundane and prosaic - physical matter has been redeemed - there is no impurity -

     BUT YOUR MIND - is still unredeemed - cos you are holding on to golus - cos you love suffering?!

     Let it go! open you hearts to the Rebbe who is Moshiach! - let your life be one which living with mosiach.

     realise the TRUE ONENESS of all reality - that you are HIGHER than TORAH - you are GOD!

     Say to yourself - i’m GOD - not the whole thing - but the Me that says my - is GOD HIMSELF - your EGO is a fraction of GOD’s EGO!

     FOR PURIM:

     Blessed is Hamman! Cursed is Mordechi!

     Hamman is that point in you which is beyond the Torah and Mordechi is below the Torah

     Once your Hamman becomes great and is raised high within your consciousness - only then can your Mordechi too be raised high! (as in the story)

     as the Rebbe says - “the advantage of the JEW being GOD (above the Torah [Haman]) is revealed through the Torah [Mordechi]” -

     Mordechi takes over Hamans place - because although at first they seem to contradict one another - ultimately - through Mordechi’s acceptance of the principle that “a Jew is beyond Torah” as represented by his involvement in Esters Marriage to Achashvarosh - he is then, and only then, raised to the level of Haman.

117. # 117 atgate231 Says:
     March 4th, 2007 at 6:48 pm

     �what did wolfsohn mean by � but by fulfilling the inscription of its own erasure�
     Well, he spends most of his book explication this idea but I�ll try to explain in short � the law is predicated on non-law and the preserving of the law entails breaking the law (es laasos la-shem heifiru torasech). But with the breaking of the law come a reinforcing of that which is being broken. You �establish the limit by exceeding the bounds�.

     �While I readily acknowledge the element of mystical sensibility that ventures past the limits of lawfulness, I would argue nonetheless that the path beyond the path of law need not necessarily entail the breaking of the law; it may guide one rather to the path that is genuinely no-path, that is, the path beyond the path of law that provides the very conditions for there to be any law at all, a state of lawfulness without any law� (Venturing Beyond, pg. 232)
     �To pass through the door of the law is to get beyond the law; one does not however pass to a state of lawless anarchy, but to a state of anarchic lawfulness, the anarchy that licitly grounds the very possibility of there being any law.�(Ibid, 259)
     �The law�bears in its own bosom the possibility of transcending the law, albeit a transcendence that fosters intensified subservience to the law rather than its obliteration, an observance that has not opposite attached to it, an observance that is not a matter of external obligation set in contrast to inherent volition.� (Ibid, 283)

     While Wolfson is reading a little too much postmodernism into the issue, he is essentially correct. The breaking of the law arises out of the law and reinforces the law. Through the very transgressing of the limit you are preserving the limit you are transgressing. For a really good illustration of this on a more practical level see Yalhak�s �On the Limits of Antinomianism� (http://www.donmeh-west.com/limitsanti.shtml) which is (if I may say so) the accurate way of understanding Shabsai Tzvi (though Frankism is a little different, it can still be understood in this framework).
     Another related point is that even in the inclusive talk we find in mysticism the unified still retains the distinctions. Even with the �identity in difference� there remains the �difference in identity.� Veday ba-zeh, sheyn kan makom le-harich.

     As regards the Arizal: in order to respond I would have to see the passage. If you�ll give me the marah makom I�ll look it up.

     About the forty-two massaos � I don�t know where you are getting your interpretation of this. Here is a translation of the three pieces where it is mentioned. Please show me where it says what you are saying. In fact it seems to explicitly contradict your interpretation.

     �These are the journeys of the children of Israel vg�v�; I heard in the name of my grandfather�that there were, in all, forty-two journeys and these are found in each person from the day of his birth until he returns to his eternity. To understand this � for the day he is born and leaves the womb of his mother is the notion of the exodus from Egypt as is known. And thereafter he journeys from journey to journey until he arrives at the supernal land of life. And as we have mentioned regarding the verse �at the word of the Lord they rested and at the word of the Lord they journeyed that this corresponds to the notion of Greatness and Smallness�
     I also heard from a distinguished person that the forty-two journeys correspond to the counting of the name of forty-two. That from the first night of Passover until the festival of Pentecost, which is the completion with the receiving of the torah. And event though they are forty-nine days, each week corresponds to a general notion as is known and their root is forty-two and they hinted as paralleling the forty-two journeys that are recounted here.
     It is certain that these journeys were written to teach the Jews the proper path so that they may know the proper path to follow all the days of their lives, journeying from journey to journey. It is known that all the journeys correspond to holy and pure notions, as I heard from my grandfather, quoting the book Bris Menucha, that Kivros Ha-taivah is the notion of Chochmah, for there they buried the nation of desirers, meaning, when one reaches the attribute of Chochmah all one�s desires are nullified out of the great D�vekus in Him. From this we may understand that all the journeys assuredly correspond to holy notions and sublime levels�but, when they [the Israelites] came to these places they changed them according to their actions, and for them it was turned to bad as is described in the torah that it is called Kivros Ha-taivah because there they buried vch�v as well as the other journeys taken literally�but if they would have went upon those journeys and not had them changed by their actions each journey would have definitely illuminated them with light concealed in them [i.e., the journeys]. This is enough for the discerning.
     And this is what is meant by the verse �These are the journeys of the children of Israel vg�v and by the command of the Lord Moses recorded the stages (Motza�eihem) of the journeys. Meaning, Moses recorded in the torah how [one�s personal] journeys stand at the height of the world, from man�s exiting his mother�s womb until he arrives at the supernal land of life, so that he should know the path to go upon according to the mouth of the Lord. But when it says �these are the journeys by their stages (Motza�eihem)� where it recounts how they changed them with their bad actions, it does not say �by the command of the Lord�- and understand this � and may God guide us on the straight and true path always Amen. (Degel Machaneh Ephraim, Parshas Masei)

     I heard in the name of my master [the Baal Shem Tov] that when he went on his renowned journey, his master [Achiah Ha-shiloni] showed him that in this place [he was at] hinted at the journey that Israel took in the desert�and all man�s journeys are hinted at in the torah vch�v. and when his ship broke and he was in a great depression, his master came to him in great wonder, and showed him in what universes he is now in, and they were the names of EHYH and the permutations of EHYE vch�v. Then he was strengthened in his heart to sweeten them in their source, [with the method] that was known to him�(Toldos Yakov Yosef, 208d)

     And they journeyed from Marah and came to Elim vg�v;�I heard from my grandfather in the name of the book Bris Menucha, that when someone sees a Talmud Chacham who exceeded the bounds (yatza chutz la-shita) and acts improperly it must be that he drank from the �bitter waters�. To understand this is a great thing, but it can be understood on a simple level, that in our holy torah is contained sweet waters and bitter waters. And see; all the Tanaim, Amoraim and the righteous from the days of Moses until the Messiah comes, they all learn from the torah the way through which light may rest in their service of God. And conversely, all the Apikorsim, may their names be blotted out, bring proofs from the torah to the contrary, that there are two authorities [in heaven] as well as many other notions mentioned in the Talmud from the Sadducees, see there [sic!]. This is because there is in the torah bitter waters as well. And he who does not study in truth tastes the bitterness that is in the torah. And when one has already entered upon this path, may God save us, then it is very difficult to extricate himself from this path of falsehood.
     I received, that ALYM is an acronym for Yakov Avinu Lo Mes. This hints at the level of truth, for truth persists and is not ever nullified and therefore Yakov, who is the attribute of truth did not die, and is alive and persists forever.
     This is what the verse means, �they journeyed from Marah�; Israel extricated themselves from the bitter waters which is the path of falsehood. �and they came to Elim� meaning to ALYM, to the level of Yakov Avinu Lo Mes, which is the level of truth. And when one comes upon this path and tastes the sweetness of torah, then- �and there was twelve springs� meaning the twelve tribes. Each one found within the torah a flowing spring, the source of wisdom, how to serve God each one according to his level. �and seventy palm trees� meaning the merited the level of Sod which is germatria seventy, meaning they attained the secrets of the torah . �and they rested there� meaning that through this they received vitality and existence�(Degel Machaneh Ephraim, Parshas Masei)

     �coming as you were, from a charedi culture, causing your reading of these texts to be falsely interpreted from a halcachic perspective.�-
     It has nothing to do with where I�m coming from but where the authors and texts are coming from and it is clear that they are coming from a halachic context. That is precisely your problem � you are trying to interpret the texts from your own perspective instead of trying to understand where they who said these things are coming from, the context they are situated in and the problems and issues they had to deal with. You must look at these things objectively in order to understand what they mean to say with them and not what you would like them to say.

     Also, please clarify what you mean by antinomianism. Is it that you are compelled by God to sin, or that you are sinning by your own free will but that it is in accord with the will of God (i.e. a mitzvah)?

118. # 118 MaxKohanzad Says:
     March 4th, 2007 at 7:11 pm

     yummy yummy - what a mess - purim - basicly - i realise that this is a waste of time - so cold!, so sick, not in a disgussing way - like me - but in a more kosher frum way - i don’t care what you’re doing now - but really you are a bunch of lovely snags! and i’d perfer my chassidusher gehenam, becaue you’re not listening - and i am ACTAULLY going to PUKE NOW!!!

     kenny!? I think they killed kenny!

     the point is i’d rather talk to myself and talk to people that need to empty their bowels!

     see the alter rebbe’s sulchan aruch - v - the mishna brua on saying krias shema in the morning (and other examples of snags being full of shit)

     i don’t care if you are so-called ‘Lubavitchers’ or exfrummers in rehab you are still just snags!

     and that’s that!
     i wouldn’t hang with you in real life and - i’m not gonna do it now either!

     peace* you bunch of …

     fill in the blanks

119. # 119 atgate231 Says:
     March 16th, 2007 at 9:29 pm

     The following is the next piece of Or Yitzchok on Parshas Bereshis by R. Itzikle Radviler the son of the Zlotchiver Maggid.
     In it he says that there is no Bechirah on Shabbos.

     Because on it He rested from all the work that ELHYM created to be done (Genesis 2:3). This is problematic because the word La-asos implies that God has not as yet completed his work and that there still is a need for completing and doing since it is a future tense. In fact it states previously (Genesis 2:2) �from all the work that He had done.� Additionally, it states �And ELHYM finished on the seventh day� while the work was really finished on the sixth day, as RaShI asks.

     My brothers and friends I will give you to understand the great holiness of Shabbos. It is the essence of His primordial thought [of creating the world] for the sake of Israel and for the sake of the holy Torah, for Bechirah is from ELHYM as we explained. And Shabbos is from the level of the name HVYH through the mystery of �See that HVYH has given you the Shabbos (Exodus 16:29), specifically HVYH. Therefore, on Shabbos there is no Bechirah. As the sages state (Jerusalem Talmud, Demay; 4,1) �on Shabbos a person does no lie� meaning, he cannot lie since the glory of HVYH is revealed and the fear of Shabbos is upon him. It is similar to someone standing before the king who is surly unable to lie since his existence is nullified out of the great dread and fear.

     This is why God has commanded us to enjoy the Shabbos with food, drink, sex and other permissible things since with the holiness of Shabbos and the revelation of divinity a person is able to focus his mind to perform everything for the sake of heaven as it sates �know Him in all your ways� Hence, only on Shabbos is God�s primordial thought completed and not during the week and that is why Shabbos is the completion and the rectification of the world. But during the week, which was created with the name ELHYM, and is subject to Bechirah, His thought for the sake of the Torah and for the sake of Israel is still uncompleted. That is why it says �because on it He rested from all the work that ELHYM created to be done.�

     Meaning; the creation of the six days, which was created with the name ELHYM, was still in need of completion and doing since His thought was not as yet completed. Only regarding the seventh day does it say �and He rested on the seventh day from all the work that he had done� since it was on the seventh day that His thought and simple and pure will was completed.

     This is the meaning of �because on it He rested� � on the seventh day He rested from the work that was done though the name ELHYM and, as we explained, it is respite from Bechirah. VD�L. And as it is stated (RaShI on Genesis 2:2) �what the world was lacking was respite.� God, in His holiness, portions for His people Israel respite since Shabbos does not depend on the deeds of those below.

     According to this we can understand what is says (Genesis 2:2-3) �And ELHYM finished on the seventh day the work that He had been doing and He rested on the seventh day from all the work that He had done� that ELHYM created to be done.� �And ELHYM finished (Va-yechal)� meaning that on the seventh day Bechirah, which is from ELHYM, was nullified and obliterated (kala). This is �And ELHYM finished on the seventh day� (i.e. �and ELHYM was obliterated on the seventh day�!).

     In truth the name ELHYM itself is holy through the mystery of �for ELHYM is holy� but Bechirah devolves from it through the mystery of the �other Gods.� On the holy Shabbos, when Bechirah is nullified, the name ELHYM itself becomes holy and blessed, so that the �outsiders� would not suckle from it. That is why it states (Genesis 2:3) �And ELHYM blessed the seventh day and made it holy� meaning that God blessed and made holy the name ELHYM � and with what did He bless it and make it holy? � with the seventh day (i.e. �And He blesses ELHYM with the seventh day and made it holy�).

     And this is �And ELHYM blessed the seventh day and made it holy� meaning with the seventh day He blessed and made holy the name ELHYM by virtue of �for on it He rested from all the work that He had done [sic!]� Meaning; on the seventh day His primordial thought was completed and all deeds performed on this day are all for the sake of His holy name. And this is the blessing that the name ELHYM was blessed with and made holy on the day of Shabbos - that the name HVYH is ELHYM as it is in its source; and understand.

120. # 120 Yhosephus Says:
     July 9th, 2008 at 5:57 am

     In retrospect, I really am surprised that Max got so angry.

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