Forum Replies Created
-
Posts
-
Typical misnaged talk
The entire chassidus and limud hachassidus has just one purpose AIN OID LEVADO. The is nothing but One Hashem. Our entire life has to revolve around this concept serving only Hashem. ( Not serving ourselves doing mitzvos for schar or avoiding onesh or learning Torah to inflate ourselves and shtayg into gedoilim) Anyone who studies this can see for themselves. Taking small sentences out of context is a smear campaign , the misnagdim are the ones truely bring metame sheretz and will never accept they are wrong no matter what source is brought due to their preconceived notions.
I don’t want to spend much time here and I didn’t read all the posts but it seems that people dont understand the concept of connecting to a tzaddik and they don’t accept Tanya as a source. See דרשות הרן a universally accepted Sefer by a rishon דרוש ח:
אין ספק שראוי שנאמין, שכמו בזמן שבית המקדש היה קיים, היה המעון ההוא המקודש מקום מוכן לחול שפע הנבואה והחכמה, עד שבאמצעות המקום ההוא היה שופע על כל ישראל, כן ראוי שיהיו הנביאים והחכמים מוכנים לקבל שפע החכמה והנבואה, עד שבאמצעותם יושפע השפע ההוא על המוכנים לכל בני דורם לכך, גם אם לא ישתתפו עמהם, אבל מצד המצאם בדורם, שהם בעצמם כמו המקדש המקודש. והרמב”ן ז”ל כתב בסוף סדר והיה עקב: “ויתכן באנשי חכמה זאת המעלה, שתהיה נפשם גם בחייהם צרורה בצרור החיים, כי הם בעצמם מעון לשכינה, כאשר רמזו בעל הכוזרי (מאמר ג, א), ע”כ. ואפשר שנתכוין גם לזה. ולפיכם בהמצאם לנביאים ולחכמים בדורות יהיה השפע שופע עליהם, ובאמצעותם אפשר שיהיה שופע על כל המוכנים מבני דורם, וכל שכן לאותם שהם מתקרבים אליהם ומשתתפים עמהם. ולא בחייהם בלבד, כי גם אחרי מותם, מקומות קברותיהן ראויין להמצא השפע שם בצד מן הצדדים, כי עצמותיהם אשר כבר היו כלים לחול עליהם השפע האלקי, עדיין נשאר בהם מן המעלה והכבוד שיספיק לכיוצא בזה, ומפני זה אמרו רז”ל שראוי להשתטח על קברי הצדיקים ולהתפלל שם, כי התפלה במקום ההוא תהיה רצויה יותר להמצא שם גופות אשר חל עליהם כבר השפע האלקי.
There is nothing new in chassidus every concept has a source in prior seforim if Torah.
The posters here should ask daas Torah themselves before denigrating a whole section of klal Yisroel. Ask Rav Shmuel Kaminetzsky not a Lubavitcher in any way. in the Yeshiva I went to he was considered the gadol hador of America. I personally know 2 bochrim who went to a litvish Yeshiva and wanted to switch to a chabad Yeshiva to learn chassidus as well as Gemara they asked him and his reply was “ why not ? If you want to switch there is no problem we all learn Toras moshe” . These posters here though think they are the daas Torah and gedoilim ofvthus generation as can be seen with the gaava they speak against other segments and leaders in klal Yisroel ( bringing up past machlokesin means nothing, there were always machlokesin going back to the Rambam, ask the daas Torah in your generation )
Yes he did. he said ובתוכו ה יתברך the בתוך means in a guf (look it up) and ה יתברך means what it says . I will let non biased readers look it up and decide the obvious . OF COURSE this NEEDS explanation but the same explanation given to nefesh hachaim applies to the rebbes words.
The Rebbe says he was not aware of sources in chassidus for this exact concept. Obviously because nefesh hachaim is not a chassidic source. And even litvish don’t learn it much, so yes a shturem amongst the ignorant.
DaasYochid you are correct. The Rebbe says it’s his understanding and he says it’s not obligatory on anyone else ie his chassidim.
You litvish guys though HAVE TO accept it since this concept is clearly stated in the nefesh hachaim as I quoted above with no qualifications. הוא עצמו המקדש ממש *ובתוכו * ה’ ית”ש
Ha ha ha
(I really do want to stop posting here because it’s such bitul Torah but I couldn’t help that one)
Bli neder this is the last
I will leave it up to the readers to decide on the non chabad sources I quoted and see for themselves the obvious.
Toi very ironic isn’t it ? I actually did study it in depth I suggest you do to. I didn’t grow up chabad you know…
Just to add … if anyone has a hard time understanding the concepts in the sicha (the English translation is Chinese to me)
the concept of the shechina resting in a tzaddik just like in the beis hamikdosh is found in nefesh hachaim (my favorite litvishe Sefer). See nefesh hachaim 1:4 in the hago I quote
לזאת הרי כי ודאי עיקר ענין הקדש והמקדש ושריית שכינתו ית’ הוא האדם שאם יתקדש עצמו כראוי בקיום המצות כולן שהם תלויין ג”כ בשורשן העליון אז הוא עצמו המקדש ממש *ובתוכו* ה’ ית”ש
This in no way implies that a tzaddik is a god ch”v ch”v any more than saying the beis hamikdosh is a god ch”v the real meaning can be understood by anyone reading the nefesh hachaim or the rebbes sicha. That Hashem becomes revealed in this world through a tzaddik.
Days yochid that’s even a worse argument.
Most Lubavitchers (all that I know and I know a lot since I’m in the system) do accept the Rebbe passed and his Yahrtzeit ג תמוז is market by thousands of people visiting his tziun. (You can even see pictures on Yeshiva world as photo evidence). What are all those people doing there on his yahrtzeit. At the same time they have אמונה, that a tzadik still lives on as is explained in Tanya. As I quoted above this concept is brought even in litvish Sefer nefesh hachaim were he says tzaddikim לא מת and עדיין בחיים . Why no one had אמונה in this concept or talks about it is a question on them not Lubavitch . Lubavitch in general has more emuna in Torah concept than others who are influenced by rationalistic goyish philosophies.The argument that just because something supposedly ( with no proof offered) was not done in the past by itself is not an argument.
The institution of kollel as it exists in America or eretz Yisroel also has not existed in the history of klal Yisroel. I’m very pro kollel but my point is only to show that that argument IN ITSELF is useless
Dads yochid I see you can’t even read so there is nothing to respond.
The trick is to answer using non Lubavitch sources that no one can have an excuse not to accept,
I have done that for the two questions that started this forum.
I can do that similarly with EVERY other question on Lubavitch.
GAON that has nothing to do with the first 2 questions posted and that was my point.
Anyways are we allowed to question misnagdim or litvish on this forum? Here’s my question how come litvish yeshiva bochrim are clean shaven when even the goyim I see don’t shave (at least not clean shaven). Is it to distinguish themselves from the goyim? Ha ha just joking
Gut shabbos
These are not nafka Minas at all.
1) The expression shlita (what it stands for) only really makes sense for someone alive in a physical body. But it’s not really factually that wrong since the nefesh hachaim says clearly באמת* אינו מת* and עדיין* בחיים*. Direct quotes. Again I’m not advising it but if you have אמונה that what the nefesh hachaim is saying is actually true it’s not factually wrong that a צדיק is alive (without a physical body) just not an appropriate expression.
2) moshiach has nothing to do with it at all. Just because someone is alive doesn’t mean they are or can be moshiach. And just because someone is dead doesn’t mean they can’t be moshiach. The Rambam writes that techyas hameisim is one of the 13 ikkrim, so we all have to believe in it. The same Rambam writes in iggeres techiyas hameisim (which everyone agrees was written by the Rambam himself) that techiyas hameisim can happen either after or before moshiach. Now if techiyas hameisim happens before moshiach there is no source or svara to say that just because someone experienced techiyas hameisim that excludes them from being moshiach. So one of those who went through techiyas Maisim could be moshiach. Again being alive or dead or moshiach have nothing to do with each other.
I wasn’t saying anyone was moshiach, that has nothing to do with what I wrote
Maybe you are the one that’s biased syag lechochma?
If you really want an answer to the above question you can’t be lazy and have to actually look up the sources!
As far as tzadikim being alive after their passing see NEFESH HACHAIM 4:21 this is a litvishe sefer! I quote:
ולא משה בלבד אלא כל תלמיד חכם שעוסק בתורה מקטנותו ועד זקנותו ומת. באמת לא מת אלא הוא עדיין בחיים לעולם ולעולמי עולמים שנאמר
. מקיש הת”ח הצדיק אל אלהים מה אלקים יהא שמו הגדול מבורך חי וקים כו’. כך ת”ח שעסק בתורה כל ימיו ומת הרי הוא בחיים ועדיין לא מת והוא חי לעולם כו’
גדולים צדיקים במיתתן יותר מבחייהם לאין ערוך
Look this up yourself please
As far as going to the ohel there is no davening to the Rebbe ch”v. When one writes a Pan (or kvittel) the minhag is to start off with the words אנא לעורר רחמים רבים . We ask that the Rebbe should intercede on our behalf and be מעורר רחמים from Hashem that’s how every kvittel starts.
As for the permissibility of this the מנחת אלעזר (who is not a lubatcher or biased according to some posts here) writes this is not only permissible it is a MITZVA. See שות מנחת אלעזר סימן סח look it up for yourself please.
To continue quoting nefesh hachaim 4:21
גדולים צדיקים במיתתן יותר מבחייהם לאין ערוך
ולא משה בלבד אלא כל תלמיד חכם שעוסק בתורה מקטנותו ועד זקנותו ומת. באמת לא מת אלא הוא עדיין בחיים לעולם ולעולמי עולמים
מקיש הת”ח הצדיק אל אלהים מה אלקים יהא שמו הגדול מבורך חי וקים כו’. כך ת”ח שעסק בתורה כל ימיו ומת הרי הוא בחיים ועדיין לא מת והוא חי לעולם כו’
I’m not making this stuff up look it up for yourselves in nefesh hachaim 4:21 a very litvish Sefer
If the Zohar is not a “litvish” enough source see
Nefesh Hachaim 4:21כך ת”ח שעסק בתורה כל ימיו ומת הרי הוא בחיים ועדיין לא מת והוא חי לעולם כו’