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Unread 06-09-2002, 10:57 AM   #26
Jude
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<<There are those who claim that the Torah and its mitzvot are a private matter between the Jew and his G-d, not something to be paraded in the streets. Tefillin, Shabbat, the sanctity of family life, "esoteric" concepts such as "divine reality" or "Moshiach," are not to be hawked on a downtown sidewalk or catchphrased on a slick billboard. Never, in our history as a nation, has anything like this been done, they say. You are vulgarizing the soul of Judaism, they accuse.

But this is the hem of history, the lowliest and most superficial generation yet. To this generation, the small, still voice of G-d sounds like alien noise. Should this voice be hushed, to be whispered only among the apples? Or should its call be sounded, noisy be it, until it is heard above the din? [referring to the bells and pomegranates on the me'il of the Kohen Gadol]

Speaking to this generation in its own language-the language of the sound-bite, of incessant compartmentalization and hollow packaging-ever further raises the noise level. But fighting fire with fire is not only effective-it also brings to light facets of one's own potential that would otherwise remain unrealized. The bells and pomegranates that broadcast the divine truth are more than the means toward a tranquil end-they are themselves things of beauty.>>

from Y. Tauber, based on an address by the Rebbe, Adar 11, 5735 (February 22, 1975)
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Unread 07-21-2003, 02:02 PM   #27
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from Sichos in English, Pinchas 5751 (with some editing)

... the Tzemach Tzedek's directive to a person who wanted to make aliyah to Eretz Yisrael in order to devote himself to Torah study and the service of G-d there. The Tzemach Tzedek told him that instead of going to Eretz Yisrael, he should, "mach duh Eretz Yisrael -"make this place Eretz Yisrael." The directive is applicable far beyond that individual instance. At every time and in every place, a Jew has to make his place Eretz Yisrael, a place where Yiddishkeit and G-dliness are openly revealed.

This directive is, however, problematic. In practice, the Diaspora is not Eretz Yisrael, and only in our Holy Land is the complete observance of the Torah and its mitzvos possible. Indeed, while we are in exile, we pray three times a day for G-d to "gather us together from the four corners of the earth to our land." If so, what is the meaning of the directive to "make this place Eretz Yisrael"? The question becomes ever more poignant in light of the fact that at any moment, the exile will end and we will proceed to Eretz Yisrael.

[please see the complete sicha for all the details, I just want to bring out the part about the pnimi which is what this thread is about]

For the conquest of the land to be complete, all the particular dimensions -- both of the land and of the Jews, those accomplishing this conquest -- must be involved. This implies: a) One must conquer the entire land. As long as a portion of the land is not conquered, one's conquest -- even of the lands over which one has in fact taken control -- is not complete. For there is always an element of danger of war being waged by those people who have not yet been conquered. b) The conqueror must invest all of his energies and his three powers of expression: thought, speech, and action, in the conquest. If one of these potentials is not involved, his conquest is lacking. Thus, he involves his thought in planning the campaign, his speech, in giving directives to carry it out, and his actions, in actually bringing it to fruition.

A similar concept applies in regard to our mission to establish a dwelling for G-d within this material world. It is necessary that: a) all the aspects of the world must be included in the dwelling; i.e., it must become evident throughout the entire world that every dimension of the world belongs to G-d; b) Just as a person reveals every aspect of his personality in his home, his thought, his speech, and his action, so too, all the spiritual parallels to thought, speech, and action must be revealed in G-d's dwelling in this world.

Similarly, since the world is transformed into G-d's dwelling through the activity of the Jewish people, all of our means of expression, our thought, speech, and action, must be used -- and must themselves become -- a dwelling for G-d. Accordingly, there are certain mitzvos that are to be fulfilled through thought (for example, prayer), others through speech (Torah study), and others through action (deeds of kindness).

...

The aphorism of the Rebbe Rashab is known (as told to us by his only son and successor, the Fr. Rebbe) that a pnimi - whatever he does, he is fully involved.

This concept was expressed in connection with the following narrative: Once the Yeshivah students were singing a niggun in preparation for the recitation of a maamar. The Rebbe Rashab noticed that they were singing hurriedly, to the extent that it was clearly evident that they were interested in the maamar, and not in the niggun.

The Rebbe delivered an entire sicha in which he emphasized that even when one matter is only a preparation for another matter, one must invest oneself in the first matter entirely. "Whatever one does, one must do truthfully... [Therefore,] as long as one is involved in a matter, one must be totally involved." Afterwards, when the second matter comes, then one should be totally involved in that.

Based on the above, we can appreciate the service required by the directive, "Make this place Eretz Yisrael." Our service in the Diaspora at present is a preparation for the ultimate service which we will perform in Eretz Yisrael. Nevertheless, the fact that we are found in the Diaspora at present is not a mere accident and has a specific Divine purpose. Furthermore, that purpose is connected with the ultimate purpose of transforming this world into G-d's dwelling. Accordingly, effort has to be invested into each and every place, and each and every situation, reflecting within it the ultimate intention, that it become part of G-d's dwelling, as will be revealed in Eretz Yisrael in the Era of the Redemption.

..

This message that each person should "Make this place Eretz Yisrael," i.e., have the redemption pervade his life experience should be communicated to others, to the members of one's family, to one's students, and to all the individuals with which one comes into contact. And in this way, the manifestation of the spirit of redemption in all these particular aspects of existence, will lead to its manifestation in a complete manner in the world at large.
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Unread 08-11-2003, 12:47 PM   #28
Shlucha
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What about a person who is "Chassidish" but it's all chitzonios?? They are very tznius, they listen to only good music, only talk to the right people, go on mivtzoyim, say chitas, but inside, they don't have so much kavana, they don't really learn sichos as often as they should, etc. But they are doing it all! And when people look at them, they say, "Wow, now she's chassidish!!" But they're not doing it for people to notice, of course.

Also, could it be the opposite way? Could you be chassidish just on the inside? No.
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Unread 08-11-2003, 02:14 PM   #29
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Quote:
Originally posted by Shlucha
What about a person who is "Chassidish" but it's all chitzonios??
There are three components: thoughts, speech, and action. The items you listed are about speech and action, but leave out THOUGHT- kavana.

So it's an excellent start, but it's not enough! And definitely, the effects of dressing properly and all the other things you listed, HELP one have the proper thoughts and do MORE good things.

And the two things you listed: kavana and sichos, are connected! If you learn more, and want the learning to affect you at times when you aren't learning (the other items you mentioned), it will!

About the opposite way, someone started a thread on that, about Chasidish but not frum which is absurd of course since a Chasid goes BEYOND the minimal requirements of Shulchan Aruch.
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Unread 08-11-2003, 09:59 PM   #30
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No, but true, true Chassidim we would not even describe as "chassidish."
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Unread 08-14-2003, 12:26 PM   #31
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Yes, it's interesting- someone who is the ultimate of Chassidish is termed simply a Chossid.

About the "Chassidish but Chitzonius", remember that Chassidus demands Pnimius.
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Unread 08-14-2003, 05:09 PM   #32
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right, and a true Chosid is a pnimi. But today, it seems we're striving to be Chassidish, but not a Chosid. I mean, sure we're striving to be a Chosid too, but thats WAY out of our league (well, I shouldn't talk for everyone).

Hisht, are you saying that "chassidish but chitzonius" would NOT even be chassidish???
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Unread 08-18-2003, 12:51 PM   #33
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According to the popular definition, Chassidish is defined by actions. According to the true meaning of Chassidish, that would be a level, but not where it's at.
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Unread 01-20-2004, 05:13 PM   #34
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"In the life of a pnimi, a person whose integrity is utterly internalized, every happening - whether good or (ch'v) the opposite - is experienced profoundly. As we observe, there are people whose experience of any happening, whether good or whatever, is lightweight and fleeting. Such a person is known as a chitzon: he is all exterior; he is superficial, without deep foundations; he is a kal daas, lightminded. And since daas basically means bonding, the bonds of a kal daas are loose and flimsy. In the life of a pnimi, by contrast, every move is experienced profoundly: it springs from the innermost depths of the mind and extends into the innermost depths of the heart."
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Unread 10-30-2011, 12:09 AM   #35
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there's an expression in hebrew "hergel na'ase lo teva shaini" if you do something long enough,eventually it becomes second nature. For sure if a person tries to be sincere, it eventually will affect them.
הרגל נעשה טבע שני: ראה שבילי אמונה [לר' מאיר אלדבי] נ"ד ש"ב (ווארשא 1874 לג, ב). שו"ת הרמ"ע מפאנו סל"ו. פחד יצחק בערכו. של"ה עשרה הילולים תיז, ב בהגה"ה. תניא ספי"ד. פט"ו. פמ"ד. ספר המאמרים תקס"ה ח"א ע' ד. מאמרי אדהאמ"צ שמות ח"ב ע' תרכ. תורת חיים פ' תצוה ע' 676. וראה גם דרשות ופירושי רבינו יונה גירונגי פ' תולדות (ירושלים תש"מ) ע' מט. חיבור התשובה להמאירי בשם חכמי המוסר מאמר א ספ"ג (ע' 70). רבינו בחיי הקדמה לפ' פינחס ע' קפו (טבע). אור תורה תולדות כו, יג (קה"ת יג, ב) (טבע). פרי הארץ להרמ"מ מויטעבסק פ' קרח ע' כה (טבע). ועוד

Quote:
perhaps if a person does it long enough, even if they arent trying to be sincere, on a superficial level it could affect them. Maybe it wont permeate all the way down to their essence, but it most likely will have some effect. It could be that after a cerain point, it up to the person to make it more real, to make it truly a part of them.
האדם נפעל כפי פעולותיו, ואחרי הפעולות נמשכות הלבבות: ספר החינוך מ"ע טז [מובא בדרך מצותיך מצות השבתת חמץ ואכילת מצה]. ובכ"מ


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