DIN & Kabbalah ...

 

 

There is a story told about the Gaon of Vilna, who was walking with his talmidim past a bar on Friday night on the way to shul. Suddenly one of his talmidim noticed that a former talmud of the Gaon was sitting in the bar, smoking a cigarette.

The Gaon commented that after this former talmud dies and comes up to heaven to face judgement for disgracing the sanctity of Shabbos, he will still be asked if he learned "maaseh markava" .... Kabbala.

In other words, even ,someone who has gone so far off the religious path that he publicly desecrates the Sabbath, still has an obligation to learn all parts of the Torah including the mystical aspects ... being a "mechallel Shabbos" does not give one an exemption , a pass.

That got me thinking, that before I go, I should delve into some Kabbala. Not that I am done learning Shas, Tanach, Halacha etc., but maybe just to dabble a bit so that I can say I tried, even though I will never be a "kabbalist"

And so I started my journey into Kabbalah, learning Chassidishe Seforim that contain Kabbalistic concepts albeit in a filtered way. 

I also learned Tanye. The Tanye was written by the first Lubavitcher Rebbe who is called the "Baal Ha'Tanya" named after his sefer the "Tanye"

In this sefer he describes a kabbalistic concept called "Tzimzum". This is not the forum to discuss this deep concept but just to whet your appetite, let me explain very briefly and simply.

We all believe that Hashem is everywhere. If you ever went to the planetarium, and looked up at the vast sky with billions of stars, you will never find earth on your own. They will direct you to a tiny speck in the sky. 

So how does Hashem manifest Himself into our own very lives and bodies, when He is so so huge and compared to the Universe we are so tiny and minuscule ? 

The answer is, because Hashem is unlimited and infinite, He must therefore constrict (Tzimzum) His powerful manifestation, so that limitation and finitude can be actualized.

I just gave you a very simple surface explanation, just so that you can follow my story.

After learning Tanye I decided to delve into the Litvishe sefarim  and I  started learning Nefesh Hachayim, a small booklet written by R'Chaim Volozhin, the star pupil of the Vilna Gaon. 

This booklet, Nefesh hachayim  was printed posthumously by his son, R' Yitzchok, after R' Chaim on his deathbed begged him to publish Nefesh Hachayim "exceedingly quickly."

R' Yitzchok did not publish it right away and procrastinated and his son, Chaim, named after his father died within the year of his birth and soon after, his 8 year-old son died. R' Yitzchok in his preface to Nefesh HaChayim attributed these deaths for his procrastinating; not publishing the booklet immediately. 

In this Nefesh Hachayim, R' Chaim also discusses the kabbalistic concept of "tzimzun" but has a different understanding, (I thought) than the Baal Ha'Tanye, and I was confused. 

And even though I understand that Chassidic and Litvishe views differ, but "tzimzum" is "tzimzum" and can only have one understanding.

 So one nice day I went into a shul in Beit Shemesh to daven Mincha.  There was a half hour break between Mincha & Maariv, and I had time to browse the sefarim in their library and there, lo and behold,  I saw on the shelf a two-volume set called "Nefesh Ha'Tzimtzum" by Avinoam Fraenkel.

I brought the book over to my seat in shul and opened it up and saw that it was an English translation of the Nefesh Hachayim. But it wasn't just a translation, it had very sensitive annotations with referencing and cross referencing, and the pinnacle of the book was clear and had profound sections that analyzed and discussed the topic of Tzimtzum in a highly innovative, truth-seeking and meticulous manner. 

I decided that this would be my shul, because I became so engrossed in the sefer that I couldn't tear myself away from it. In fact one night I became so engrossed that I forgot to come home and my wife sent people to look for me. 

Across the aisle, sat a young man who was apparently watching me as I learned this sefer, and he asked me what I found so intriguing. I told him, that I was trying to reconcile the view of Tzizum of the Baal Hatanye and the Tzimzum understanding of the Nefesh Hachayim, and I was hoping that this sefer would have the answer.

That's when he told me that he was Avinoam Fraenkel the author of those books and proceeded to tell me that he discusses it in Volume two. He then took me to his home and gave me a set of his seforim.

Why am I telling you this? 

Avinoam Fraenkel just finished his new book a translation of "Shomer Emunim" a sefer written by Rabbi Yosef Ergas, in the late 1720's. Rabbi Ergas, was an Italian Kabbalist. 

Shomer Emunim powerfully responds to those who claim Kabbalah was fabricated. It also explains Kabbalistic concepts simply, dispelling the illegitimate views of those encouraging blasphemous religious compromise by distorting those very concepts. 

The original Shomer Emunim Hebrew text, together with its complete, facing-page, English translation and commentary, are presented in an innovative and easily digestible format. See the video below

You can get the sefer on Amazon. 
I get no commissions from the sale of these books, and I am only promoting it because I found these sefarim fascinating and I hope you will enjoy them as much as I did.