Screen for the Spirit, Garment for the Soul
Screen for the Spirit, Garment for the Soul
by Josh Rosenfeld
Josh Rosenfeld is the Assistant Rabbi at
Lincoln Square Synagogue and on the Judaic Studies Faculty at SAR High School.
Lincoln Square Synagogue and on the Judaic Studies Faculty at SAR High School.
This is his third contribution to the Seforim blog. His first essay, on “The
Nazir in New York,” is available here, and his second essay, “The Princess and I: Academic Kabbalists/Kabbalist
Academics,“ is available here.
Nazir in New York,” is available here, and his second essay, “The Princess and I: Academic Kabbalists/Kabbalist
Academics,“ is available here.
ב״ה
אור לנר
ג׳, חנוכה ה׳תשע״ו
ג׳, חנוכה ה׳תשע״ו
Recent years have
witnessed a remarkable trend in the widespread study of Hasidic texts within
Orthodox communities that themselves do not self-identify as traditionally
Hasidic. Whether in much-discussed Modern Orthodox neo-Hasidic circles or
amongst the National-Religious in Israel, Hasidic texts canonical and obscure
merit serious teaching, engagement, and even reverence in these communities.
One of the earliest expressions of this trend was the introduction of such
texts into the curricula of Hesder Yeshivot, and arguably the man most
responsible for this was R. Shimon Gershon Rosenberg (Shagar; 1949-2007).
witnessed a remarkable trend in the widespread study of Hasidic texts within
Orthodox communities that themselves do not self-identify as traditionally
Hasidic. Whether in much-discussed Modern Orthodox neo-Hasidic circles or
amongst the National-Religious in Israel, Hasidic texts canonical and obscure
merit serious teaching, engagement, and even reverence in these communities.
One of the earliest expressions of this trend was the introduction of such
texts into the curricula of Hesder Yeshivot, and arguably the man most
responsible for this was R. Shimon Gershon Rosenberg (Shagar; 1949-2007).
R. Shagar began his career in the Hesder Yeshivot first as a student
at Yeshivat Kerem b’Yavneh, eventually returning from the Yom Kippur war to
become a popular RaM at Yeshivat
Hakotel, even filling in as interim Rosh ha-Yeshiva when R. Yeshayahu Hadari
took a sabbatical. R. Shagar, known as a Talmudic prodigy, branched out to both
found and direct other institutions on the cutting edge of the National
Religious educational framework, such as Beit Midrash Ma’aleh and Beit Morasha,
and finally, Yeshivat Siach Yitzchak in Efrat, with his longtime friend and
study partner, R. Yair Dreyfuss (1949- ). After a difficult period of
suffering, R. Shagar passed away from Pancreatic cancer on June 11, 2007, a
month after the announcement of a committee to begin preparing his voluminous
writings for publication.
at Yeshivat Kerem b’Yavneh, eventually returning from the Yom Kippur war to
become a popular RaM at Yeshivat
Hakotel, even filling in as interim Rosh ha-Yeshiva when R. Yeshayahu Hadari
took a sabbatical. R. Shagar, known as a Talmudic prodigy, branched out to both
found and direct other institutions on the cutting edge of the National
Religious educational framework, such as Beit Midrash Ma’aleh and Beit Morasha,
and finally, Yeshivat Siach Yitzchak in Efrat, with his longtime friend and
study partner, R. Yair Dreyfuss (1949- ). After a difficult period of
suffering, R. Shagar passed away from Pancreatic cancer on June 11, 2007, a
month after the announcement of a committee to begin preparing his voluminous
writings for publication.
R. Shagar wrote and taught on a level characterized as “extremely
deep”, and despite the resurgence of interest and posthumous publications of
his writings, a close student of his once told me “it was not always such a
great honor to be counted amongst his students.” There was some opposition to
some of his ideas, especially those relating to education and Talmud
pedagogy.[1] R. Shagar’s writings exhibit a sustained engagement with, in my
opinion, three central themes: postmodernism and its challenge to traditional
religion, spirituality and faith in the Modern Orthodox and National Religious,
and the development of a viable language, a discourse
– based upon traditional texts – to think and talk about the aforementioned
themes. R. Shagar’s writings are as quick to quote R. Schnuer Zalman of Liadi
as Slavoj Zizek, the Slovenian cultural critic and philosopher.
deep”, and despite the resurgence of interest and posthumous publications of
his writings, a close student of his once told me “it was not always such a
great honor to be counted amongst his students.” There was some opposition to
some of his ideas, especially those relating to education and Talmud
pedagogy.[1] R. Shagar’s writings exhibit a sustained engagement with, in my
opinion, three central themes: postmodernism and its challenge to traditional
religion, spirituality and faith in the Modern Orthodox and National Religious,
and the development of a viable language, a discourse
– based upon traditional texts – to think and talk about the aforementioned
themes. R. Shagar’s writings are as quick to quote R. Schnuer Zalman of Liadi
as Slavoj Zizek, the Slovenian cultural critic and philosopher.
For English speakers, much of R. Shagar’s oeuvre remains a closed
book,[2] despite the rapid pace with which new material of his – developed from
the reportedly hundreds of files he left behind – is being published, and the
resurgence in his popularity in Israel. Despite that, a few articles and
introductions to his thought have appeared in English.[3]
book,[2] despite the rapid pace with which new material of his – developed from
the reportedly hundreds of files he left behind – is being published, and the
resurgence in his popularity in Israel. Despite that, a few articles and
introductions to his thought have appeared in English.[3]
What follows is an attempt at translation of an excerpt from one of
the most recent of R. Shagar’s works, To
Illuminate the Openings (להאיר את הפתחים).[4]
The book is primarily a collection of R. Shagar’s discourses on the holiday of
Hanukkah, part of the “For This Time” (לזמן הזה)
series of R. Shagars derashot on the
cycle of Jewish holidays and festivals.[5]
the most recent of R. Shagar’s works, To
Illuminate the Openings (להאיר את הפתחים).[4]
The book is primarily a collection of R. Shagar’s discourses on the holiday of
Hanukkah, part of the “For This Time” (לזמן הזה)
series of R. Shagars derashot on the
cycle of Jewish holidays and festivals.[5]
This particular essay, “Screen for the Spirit, Garment for the Soul”
is an expansion and presentation of R. Schneur Zalman of Liadi’s[6]
phenomenological discourse on the candles of Hanukkah. R. Shagar uses the
language of philosophy, Maimonides, and Lacanian psychoanalysis to explain the
two religious paths that R. Schneur Zalman sees as represented in the candles,
wicks, and flames of Hanukkah. In doing so, a rich tapestry of religious
thought is woven, with R. Shagar characteristically bringing such diverse
thinkers as the founder of Chabad Hasidism and Professor Yeshayahu Leibowitz in
conversation with each other.[7]
is an expansion and presentation of R. Schneur Zalman of Liadi’s[6]
phenomenological discourse on the candles of Hanukkah. R. Shagar uses the
language of philosophy, Maimonides, and Lacanian psychoanalysis to explain the
two religious paths that R. Schneur Zalman sees as represented in the candles,
wicks, and flames of Hanukkah. In doing so, a rich tapestry of religious
thought is woven, with R. Shagar characteristically bringing such diverse
thinkers as the founder of Chabad Hasidism and Professor Yeshayahu Leibowitz in
conversation with each other.[7]
“Screen for the Spirit, Garment for the Soul”
{A Translation and Annotation of R. Shimon Gershon Rosenberg, “To
Illuminate the Openings” (Machon Kitve ha-Rav Shagar: Efrat, 2014),
53-61}[8][9]
Illuminate the Openings” (Machon Kitve ha-Rav Shagar: Efrat, 2014),
53-61}[8][9]
כִּי אַתָּה תָּאִיר
נֵרִי יְהוָה אֱלֹהַי יַגִּיהַּ חָשְׁכִּי (תהילים י״ח, כט).
נֵרִי יְהוָה אֱלֹהַי יַגִּיהַּ חָשְׁכִּי (תהילים י״ח, כט).
כִּי נֵר מִצְוָה
וְתוֹרָה אוֹר (משלי ו׳, כג).
וְתוֹרָה אוֹר (משלי ו׳, כג).
נֵר יְהוָה נִשְׁמַת
אָדָם (שם כ׳, כז).
אָדָם (שם כ׳, כז).
The Soul and the Commandment
There is a well-known custom of many Hasidic
rabbis on Hanukah to sit by the candles after lighting and to meditate upon
them, sometimes for hours. This meditation washes over the spirit and allows
the psyche to open up to a whole host of imaginings, gleanings, thoughts, and
emotions – that afterward blossom into the ‘words of the living God’, to use
the Habad formulation. Therefore, it is instructive for us to look at the
physical entity, the elements of the candle and its light as crucial elements
in the development of these words of exegesis – the meditation upon the
candlelight. For example, in one stage of the discourse of R. Schneur Zalman of
Liadi[10] (1745-1812; henceforth, Admor ha-Zaken) that we shall discuss, Admor
ha-Zaken distinguishes between two different types of light emanating from the
candle: and the fact of the matter is
that the candle consists of both the oil and the wick – two types of light: a
darkened light directly on the wick, and the clarified white light.[11]
This differentiation acts as a springboard for a discourse upon two pathways in
religious life. To a certain extent, it is possible to posit that the discourse
is the product of the Admor ha-Zaken’s meditation upon the different colors of
light in the candle’s flame, and without that, there would be no discourse to
speak of.
rabbis on Hanukah to sit by the candles after lighting and to meditate upon
them, sometimes for hours. This meditation washes over the spirit and allows
the psyche to open up to a whole host of imaginings, gleanings, thoughts, and
emotions – that afterward blossom into the ‘words of the living God’, to use
the Habad formulation. Therefore, it is instructive for us to look at the
physical entity, the elements of the candle and its light as crucial elements
in the development of these words of exegesis – the meditation upon the
candlelight. For example, in one stage of the discourse of R. Schneur Zalman of
Liadi[10] (1745-1812; henceforth, Admor ha-Zaken) that we shall discuss, Admor
ha-Zaken distinguishes between two different types of light emanating from the
candle: and the fact of the matter is
that the candle consists of both the oil and the wick – two types of light: a
darkened light directly on the wick, and the clarified white light.[11]
This differentiation acts as a springboard for a discourse upon two pathways in
religious life. To a certain extent, it is possible to posit that the discourse
is the product of the Admor ha-Zaken’s meditation upon the different colors of
light in the candle’s flame, and without that, there would be no discourse to
speak of.
The motif of the candle and the imaginings it
conjures are a frequent theme in scripture and in rabbinic writing – The Mitzvah Candle; Candle of the Soul; The
Candle of God – in its wake arise many Hasidic discourses seeking to
explain the relationship between ‘The Soul’ [נר נשמה]
and ‘The Commandment’ [נר מצוה], and between ‘The
Commandment’ and God [נר ה׳]. In our study of
the discourse of the Admor ha-Zaken, we will most importantly encounter the
tension between the godly and the commanded – the infinitude of the divine as
opposed to the borders, limits, and finitude of the system of commandments [תרי״ג מצוות]. However, prior to doing so, we will
focus our attention for a moment on the tension between the soul and the
commandment – the internal spiritual life of the believer relative to the
externalized performance of the commandment.
conjures are a frequent theme in scripture and in rabbinic writing – The Mitzvah Candle; Candle of the Soul; The
Candle of God – in its wake arise many Hasidic discourses seeking to
explain the relationship between ‘The Soul’ [נר נשמה]
and ‘The Commandment’ [נר מצוה], and between ‘The
Commandment’ and God [נר ה׳]. In our study of
the discourse of the Admor ha-Zaken, we will most importantly encounter the
tension between the godly and the commanded – the infinitude of the divine as
opposed to the borders, limits, and finitude of the system of commandments [תרי״ג מצוות]. However, prior to doing so, we will
focus our attention for a moment on the tension between the soul and the
commandment – the internal spiritual life of the believer relative to the
externalized performance of the commandment.
The emergence of Hasidism brought to the fore
the following challenge – does the fact of an increased individual emphasis
upon internal spiritual life mean that they will of necessity distance
themselves from the practical framework of Halakha? In a different formulation,
does the focus of Hasidism upon the ‘soul-candle’ mean that the light of the
‘commandment-candle’ will be dimmed? The tension between the two is clear: one’s
obligation to do specific things affixed to specific times stands in opposition
to one’s attunement with and attention to their own inner voice. Our own eyes
see, and not just in connection with Jewish religious life, but that when one
prefers their own personal truth, they do not behave according to the dictates
and accepted norms of society at large. For example, one who desires to be
‘more authentic’ may be less polite, as the rules of etiquette are seen as
external social constructions that dull one’s inner life. Similarly, for this
type of individual, when it comes to Halakha, it will be approached and
understood as a system that holds him back from his own truth, and not only
that, but it sometimes will be perceived as a lie: from a Halakhic point of view,
he must pray at specifically ordained times, but in his heart of hearts he
knows that right now his prayers will not be fully sincere – but rather just
‘going through the motions’. Must this individual now answer the external call
to prayer, or should they rather hold fast to their inner calling, thereby
relaxing the connection to the outer Halakhic reality?[12]
the following challenge – does the fact of an increased individual emphasis
upon internal spiritual life mean that they will of necessity distance
themselves from the practical framework of Halakha? In a different formulation,
does the focus of Hasidism upon the ‘soul-candle’ mean that the light of the
‘commandment-candle’ will be dimmed? The tension between the two is clear: one’s
obligation to do specific things affixed to specific times stands in opposition
to one’s attunement with and attention to their own inner voice. Our own eyes
see, and not just in connection with Jewish religious life, but that when one
prefers their own personal truth, they do not behave according to the dictates
and accepted norms of society at large. For example, one who desires to be
‘more authentic’ may be less polite, as the rules of etiquette are seen as
external social constructions that dull one’s inner life. Similarly, for this
type of individual, when it comes to Halakha, it will be approached and
understood as a system that holds him back from his own truth, and not only
that, but it sometimes will be perceived as a lie: from a Halakhic point of view,
he must pray at specifically ordained times, but in his heart of hearts he
knows that right now his prayers will not be fully sincere – but rather just
‘going through the motions’. Must this individual now answer the external call
to prayer, or should they rather hold fast to their inner calling, thereby
relaxing the connection to the outer Halakhic reality?[12]
In truth, this question has yet another
dimension, within which we may be able to sharpen our understanding – the chasm
between objective and subjective experience. Should an individual seek out ‘The
Truth’ through their own subjective experience, or should they rather find it
in the absolutist objective realm of reality? Once a person apprehends ‘The
Truth’ as a construction of their own subjective internal experience, the
concept of truth loses its totality and becomes relativized. Truth instead
becomes dependent upon one’s specific perspective, their emotions, feelings,
and personal experiences. In this sense, Halakha is identified with the absolute
and fixed sphere of reality – within which God commanded us, and this type of
relativism is untenable in relation to it. (א)
dimension, within which we may be able to sharpen our understanding – the chasm
between objective and subjective experience. Should an individual seek out ‘The
Truth’ through their own subjective experience, or should they rather find it
in the absolutist objective realm of reality? Once a person apprehends ‘The
Truth’ as a construction of their own subjective internal experience, the
concept of truth loses its totality and becomes relativized. Truth instead
becomes dependent upon one’s specific perspective, their emotions, feelings,
and personal experiences. In this sense, Halakha is identified with the absolute
and fixed sphere of reality – within which God commanded us, and this type of
relativism is untenable in relation to it. (א)
It is possible to argue that the ideal state
is when the internal, personal truth is identified with the objective, external
truth.[13] The meaning of this situation is that on one hand, the individual’s
internal life is strong, on fire, and yet his sense of obligation to this
internality is unassailable. This leads to a perspective where the inner life
is understood as objective reality, absolute. A person in this type of
situation loses their sense of relativity and their inner directives obtain the
strength of an outside command, possessing no less force of obligation or
truth.
is when the internal, personal truth is identified with the objective, external
truth.[13] The meaning of this situation is that on one hand, the individual’s
internal life is strong, on fire, and yet his sense of obligation to this
internality is unassailable. This leads to a perspective where the inner life
is understood as objective reality, absolute. A person in this type of
situation loses their sense of relativity and their inner directives obtain the
strength of an outside command, possessing no less force of obligation or
truth.
The problem with the situation within which we live is that our inner lives lack
strength and force; Our inner lives are prone to ups and downs, steps forward
and back. Because of the dullness of our internal lives, they are susceptible
to all kinds of outside influences, and thus there is a subsequent lack of
authenticity. This is the reason the Shulhan
Arukh – not internal spirituality – is the basis for our religious
obligations, it is the absolute cornerstone of our lives.
strength and force; Our inner lives are prone to ups and downs, steps forward
and back. Because of the dullness of our internal lives, they are susceptible
to all kinds of outside influences, and thus there is a subsequent lack of
authenticity. This is the reason the Shulhan
Arukh – not internal spirituality – is the basis for our religious
obligations, it is the absolute cornerstone of our lives.
To be sure, divine truth is revealed on a
number of different levels and planes in our lives, and it is forbidden for an
individual to think that this truth is obtainable only in one dimension – not
in the internal or external life alone. An encompassing, total reality takes
both lives into account and unifies them – both the internal and external;
however, in an incomplete, non-ideal reality, to every dimension and
perspective there are benefits and detriments, and we ignore either at our own
peril. To this end, our rabbis taught us that we must serve God through both
‘fear’ [יראה] and ‘love’ [אהבה]:
and so Hazal said, serve out of fear,
serve out of love.'[14]
number of different levels and planes in our lives, and it is forbidden for an
individual to think that this truth is obtainable only in one dimension – not
in the internal or external life alone. An encompassing, total reality takes
both lives into account and unifies them – both the internal and external;
however, in an incomplete, non-ideal reality, to every dimension and
perspective there are benefits and detriments, and we ignore either at our own
peril. To this end, our rabbis taught us that we must serve God through both
‘fear’ [יראה] and ‘love’ [אהבה]:
and so Hazal said, serve out of fear,
serve out of love.'[14]
Admor ha-Zaken
Until now, we have seen the apposition between
the mitzvah candle and the neshama candle, to wit – the conflict
between the formal Halakhic system and the unmediated spirituality sought by
Hasidism. This is a spirituality that has as a central prerequisite the
authenticity of action, an authenticity that stands in opposition to the fact
that the believer stands commanded to perform certain actions at appointed,
limited times. In his discourse for Hanukkah, Admor ha-Zaken deals with yet
another tension addressed by Hasidism, especially in the system of Habad
Hasidism: What is the connection of physical actions – the performance of the
commandments – with the metaphysical, spiritual ‘payoff’ they are supposed to
engender, such as an attainment of closeness with God?
the mitzvah candle and the neshama candle, to wit – the conflict
between the formal Halakhic system and the unmediated spirituality sought by
Hasidism. This is a spirituality that has as a central prerequisite the
authenticity of action, an authenticity that stands in opposition to the fact
that the believer stands commanded to perform certain actions at appointed,
limited times. In his discourse for Hanukkah, Admor ha-Zaken deals with yet
another tension addressed by Hasidism, especially in the system of Habad
Hasidism: What is the connection of physical actions – the performance of the
commandments – with the metaphysical, spiritual ‘payoff’ they are supposed to
engender, such as an attainment of closeness with God?
Furthermore, the commandments, as they are
sensed and experienced through action, are part of the world of tangibility [יש] – the finite and created human reality.
Therefore, what connection can these have with faith in the divine infinity? As
it appears, the progression of the Admor ha-Zaken is a dialectical approach:
one on hand, he presents the commandments in a strictly utilitarian manner without
any truly inherent value, but on the other, it is this very groundedness of the
commandments in our reality that accords to them their roots in the pure divine
will:
sensed and experienced through action, are part of the world of tangibility [יש] – the finite and created human reality.
Therefore, what connection can these have with faith in the divine infinity? As
it appears, the progression of the Admor ha-Zaken is a dialectical approach:
one on hand, he presents the commandments in a strictly utilitarian manner without
any truly inherent value, but on the other, it is this very groundedness of the
commandments in our reality that accords to them their roots in the pure divine
will:
It is written: ‘A Mitzvah is a candle and
the Torah is Light,’ that the Mitzvot are called ‘candle.’ And it is also
written: ‘the candle of God is the soul of Man’, that the soul is called
‘candle’. And in the Zohar it is explained that the Mitzvot are called
‘garments’… and in order to be fully clothed, the soul must fulfill all 613 Mitzvot…
and to explain the matter of the soul’s garments… [that]
there are boundless illuminations… for there are countless understandings of
the light and the glow, which is an emanation of the infinite light of [God] Blessed
be He…
the Torah is Light,’ that the Mitzvot are called ‘candle.’ And it is also
written: ‘the candle of God is the soul of Man’, that the soul is called
‘candle’. And in the Zohar it is explained that the Mitzvot are called
‘garments’… and in order to be fully clothed, the soul must fulfill all 613 Mitzvot…
and to explain the matter of the soul’s garments… [that]
there are boundless illuminations… for there are countless understandings of
the light and the glow, which is an emanation of the infinite light of [God] Blessed
be He…
The delights that derive from the
infinite light, which is the source of all delights, are without end. Just as
we perceive with our senses even… physical delights are also without measure,
for there are infinite ways to experience pleasure… Because of this, the soul –
which is in the aspect of the finite – is unable to fully apprehend the
revelation of this glow, which is the very being of the divine, except through
a garment – a filter – and through that garment and filter [the soul] is able to receive the light and the glow.[15]
infinite light, which is the source of all delights, are without end. Just as
we perceive with our senses even… physical delights are also without measure,
for there are infinite ways to experience pleasure… Because of this, the soul –
which is in the aspect of the finite – is unable to fully apprehend the
revelation of this glow, which is the very being of the divine, except through
a garment – a filter – and through that garment and filter [the soul] is able to receive the light and the glow.[15]
The soul requires ‘garments’, for without
these garments and filters, there is no comprehension. I will try to explain
what I mean here: for example, when we speak of ‘eternal memory’ [זכרון נצח], are we talking about remembering the
content of that person’s life, as if we are recording into a computer a
reporter’s notes that are now being entered into the system? Of course that is
not what we are referring to. All these moments of a person’s life are
‘garments’, a medium for the real
that occurred in them. This real is
not something specific, not a definable factor, but rather is the thing that
grants meaning to the content of those experiences, even though it itself is
undefinable.[16] Thus, ‘eternal life’ is life that retains with it the meaning
of these experiences – something which can never be quantified or simply
entered into a computer.[17]
these garments and filters, there is no comprehension. I will try to explain
what I mean here: for example, when we speak of ‘eternal memory’ [זכרון נצח], are we talking about remembering the
content of that person’s life, as if we are recording into a computer a
reporter’s notes that are now being entered into the system? Of course that is
not what we are referring to. All these moments of a person’s life are
‘garments’, a medium for the real
that occurred in them. This real is
not something specific, not a definable factor, but rather is the thing that
grants meaning to the content of those experiences, even though it itself is
undefinable.[16] Thus, ‘eternal life’ is life that retains with it the meaning
of these experiences – something which can never be quantified or simply
entered into a computer.[17]
This undefinable thing that grants meaning,
the ‘lifeforce’ to everything else, is what Admor ha-Zaken calls the ‘glow of
the infinite light’ [זיו מאור אינסוף].
It is not simply ‘meaning’, but rather the ‘meaning of all meaning’. In the
discourse before us, as well as in other discourses of his, Admor ha-Zaken
draws a line, a parallel, between this glow and the actual substance of delight
and pleasure that in our world always appears via a medium, some physical
object. Pleasure will never materialize in this world in its pure state – like delight in the earthly realm that
always devolves from something outside it, like when we take pleasure in some
delicious food or in the study of some wisdom.[18] If so, the commandments
are garments through which our world obtains its substance and standing – its
meaning. In the language of Admor ha-Zaken, the commandments act as a conduit
for the infinite light to penetrate into our world. That is to say, the
commandments as an entire system of life form a space within which a person may
experience the eros of true meaning. (ב)
Through them, an individual may feel alive, that is sensations of satisfaction,
excitement, longing, the joy of commandment, and intimacy – all these we may
incorporate metonymically into the word ‘light’ or ‘holiness’, that which Admor
ha-Zaken would call ‘delight’ or ‘pleasure’.
the ‘lifeforce’ to everything else, is what Admor ha-Zaken calls the ‘glow of
the infinite light’ [זיו מאור אינסוף].
It is not simply ‘meaning’, but rather the ‘meaning of all meaning’. In the
discourse before us, as well as in other discourses of his, Admor ha-Zaken
draws a line, a parallel, between this glow and the actual substance of delight
and pleasure that in our world always appears via a medium, some physical
object. Pleasure will never materialize in this world in its pure state – like delight in the earthly realm that
always devolves from something outside it, like when we take pleasure in some
delicious food or in the study of some wisdom.[18] If so, the commandments
are garments through which our world obtains its substance and standing – its
meaning. In the language of Admor ha-Zaken, the commandments act as a conduit
for the infinite light to penetrate into our world. That is to say, the
commandments as an entire system of life form a space within which a person may
experience the eros of true meaning. (ב)
Through them, an individual may feel alive, that is sensations of satisfaction,
excitement, longing, the joy of commandment, and intimacy – all these we may
incorporate metonymically into the word ‘light’ or ‘holiness’, that which Admor
ha-Zaken would call ‘delight’ or ‘pleasure’.
In order for this light to be apprehended, it
must be garbed in the outer trappings of the commandments. This is to say, that
the commandments themselves are not the essence of the light and de-light, that
they are not the meaningful point of existence, but rather only a garment, that
receives its light only by dint of the fact that the subjective experience of
holiness and pleasure are felt through it. As Admor ha-Zaken explains in the
discourse we are studying: behold, the
Mitzvah act… is not the way of the divine infinite light to be infused in them [Mitzvot] unless it is through… the Godly soul itself that performs the Mitzvah,
and draws forth through them a revelation of the divine infinite light. As it
is written [about Mitzvot]: ‘that the individual shall perform them’ –
that it is the individual that makes them into Mitzvot, in drawing forth
through them the infinite light.[19]
must be garbed in the outer trappings of the commandments. This is to say, that
the commandments themselves are not the essence of the light and de-light, that
they are not the meaningful point of existence, but rather only a garment, that
receives its light only by dint of the fact that the subjective experience of
holiness and pleasure are felt through it. As Admor ha-Zaken explains in the
discourse we are studying: behold, the
Mitzvah act… is not the way of the divine infinite light to be infused in them [Mitzvot] unless it is through… the Godly soul itself that performs the Mitzvah,
and draws forth through them a revelation of the divine infinite light. As it
is written [about Mitzvot]: ‘that the individual shall perform them’ –
that it is the individual that makes them into Mitzvot, in drawing forth
through them the infinite light.[19]
The Source of The Commandments
To be sure, it is possible to say that any way
of life or cultural system is but a garment for the infinite light, for it is
this system which bears the weight of the meaning of life and the essence of
reality [for its adherents]. An individual experiences life through cultural
constructs and the social systems – especially the most critical ones such as
love, longing, lower/higher fears, loyalty, etc. – all these things grant to
life meaning and purpose, something we wouldn’t trade for anything. Therefore,
in Hasidism, recognition of this truth is related to the fact that the world
was created through ‘ten utterances’ [עשרה מאמרות] – that is to say, even without a specifically
religious language, such as the ‘ten
statements’ [עשרת הדיברות] through which the divine light is
revealed. For Admor ha-Zaken’s part, there remains a difference between these
systems and the system of the commandments: while it is true that the
commandments are a ‘human system’, ideally/from their very inception they are
rooted in the infinite reality from which they devolved. At this point, Admor
ha-Zaken ceases to see the commandments as merely a garment or tool alone, but
rather that they themselves represent constitute a direct encounter with the
presence of the divine in our reality. This is to say that the commandments are
a system meant to signify and symbolize the infinite itself.[20] They don’t
simply give expression to it, but direct us to it as well. How do the
commandments symbolize? As a system, they point to the divine will itself, for
as a closed system, they lack resolution, purpose. One might even say that it
is not that we have here a symbol signifying something that we are meant to
understand, but rather that the signified is incomprehensibility itself, the ‘void within the void’ [חור שבחור]. In order to understand these things, we
must pay attention to the differentiation Admor ha-Zaken makes between ‘the
infinite light’ [אור אינסוף] and the ‘essential
will of the infinite light’ [עצם רצון אא״ס]
:
of life or cultural system is but a garment for the infinite light, for it is
this system which bears the weight of the meaning of life and the essence of
reality [for its adherents]. An individual experiences life through cultural
constructs and the social systems – especially the most critical ones such as
love, longing, lower/higher fears, loyalty, etc. – all these things grant to
life meaning and purpose, something we wouldn’t trade for anything. Therefore,
in Hasidism, recognition of this truth is related to the fact that the world
was created through ‘ten utterances’ [עשרה מאמרות] – that is to say, even without a specifically
religious language, such as the ‘ten
statements’ [עשרת הדיברות] through which the divine light is
revealed. For Admor ha-Zaken’s part, there remains a difference between these
systems and the system of the commandments: while it is true that the
commandments are a ‘human system’, ideally/from their very inception they are
rooted in the infinite reality from which they devolved. At this point, Admor
ha-Zaken ceases to see the commandments as merely a garment or tool alone, but
rather that they themselves represent constitute a direct encounter with the
presence of the divine in our reality. This is to say that the commandments are
a system meant to signify and symbolize the infinite itself.[20] They don’t
simply give expression to it, but direct us to it as well. How do the
commandments symbolize? As a system, they point to the divine will itself, for
as a closed system, they lack resolution, purpose. One might even say that it
is not that we have here a symbol signifying something that we are meant to
understand, but rather that the signified is incomprehensibility itself, the ‘void within the void’ [חור שבחור]. In order to understand these things, we
must pay attention to the differentiation Admor ha-Zaken makes between ‘the
infinite light’ [אור אינסוף] and the ‘essential
will of the infinite light’ [עצם רצון אא״ס]
:
It is impossible for the essential will
of the infinite light to be revealed to any created being, unless that divine
will is embodied in some physical act, the performance of the Mitzvah… and the
root of the Mitzvot is very lofty, rooted in the uppermost realms of the
supernal crown, ‘Keter’… until it devolves into our realm through physical
actions and things, Tzitzit and Sukkah, and it is specifically in these things
that the divine will is revealed, ‘the final in deed is first in thought’ [סוף מעשה במחשבה תחילה]… In action heaven was [created] first… but
in thought physicality came first… for the light is revealed from the aspect
of divinity that encompasses all realms… Thus the performance of Mitzvot,
whose root lies in this encompassing aspect of divinity – the supernal ‘Keter’
– cannot be expressed below in the aspect of ‘inner light’ [אור פנימי],
[in finite and internal experience], but rather must find their expression in
exterior, physical actions, as it is well known that that which in its essence
is more lofty and elevated falls to the deeper depths.
of the infinite light to be revealed to any created being, unless that divine
will is embodied in some physical act, the performance of the Mitzvah… and the
root of the Mitzvot is very lofty, rooted in the uppermost realms of the
supernal crown, ‘Keter’… until it devolves into our realm through physical
actions and things, Tzitzit and Sukkah, and it is specifically in these things
that the divine will is revealed, ‘the final in deed is first in thought’ [סוף מעשה במחשבה תחילה]… In action heaven was [created] first… but
in thought physicality came first… for the light is revealed from the aspect
of divinity that encompasses all realms… Thus the performance of Mitzvot,
whose root lies in this encompassing aspect of divinity – the supernal ‘Keter’
– cannot be expressed below in the aspect of ‘inner light’ [אור פנימי],
[in finite and internal experience], but rather must find their expression in
exterior, physical actions, as it is well known that that which in its essence
is more lofty and elevated falls to the deeper depths.
Therefore, through the performance of
Mitzvot, there is created a covering, an encompassing screen, so that through
the Mitzvot the [soul] may be able to delight in the delight of the infinite
light…[21]
Mitzvot, there is created a covering, an encompassing screen, so that through
the Mitzvot the [soul] may be able to delight in the delight of the infinite
light…[21]
Admor ha-Zaken locates in the commandments a
type of dual identity based on the system he constructs: as a garment [לבוש], they are only a vessel through which the
infinite divine light finds expression – the delight of the soul, holiness, all
that is perceived as the essence of this world. The commandments themselves are
not the inner aspect of life but rather a medium for this interiority. On the
other hand, Admor ha-Zaken identifies them with the ‘encompassing’ lights [מקיפים]; a reality that cannot be truly
apprehended or experienced within ours. This is to say that the root of the
commandments are as vessels, conduits of a reality beyond ours – ‘the essential
will of the infinite light’. Manifest in this is a classic HaBaD teaching,
which Admor ha-Zaken formulates thusly: that
which in its essence is more lofty and elevated falls to the deeper depths.
We locate the root of the commandments, which in reality are purely utilitarian
and without their own essential, inherent meaning, in the very essence and core
of the divine.
type of dual identity based on the system he constructs: as a garment [לבוש], they are only a vessel through which the
infinite divine light finds expression – the delight of the soul, holiness, all
that is perceived as the essence of this world. The commandments themselves are
not the inner aspect of life but rather a medium for this interiority. On the
other hand, Admor ha-Zaken identifies them with the ‘encompassing’ lights [מקיפים]; a reality that cannot be truly
apprehended or experienced within ours. This is to say that the root of the
commandments are as vessels, conduits of a reality beyond ours – ‘the essential
will of the infinite light’. Manifest in this is a classic HaBaD teaching,
which Admor ha-Zaken formulates thusly: that
which in its essence is more lofty and elevated falls to the deeper depths.
We locate the root of the commandments, which in reality are purely utilitarian
and without their own essential, inherent meaning, in the very essence and core
of the divine.
The claim of Admor ha-Zaken is that the source
of the commandments is to be found in the the divine will itself. The meaning
of the commandments is not resolved through adhering to some system of rules,
some ethical or moral ideal, or some historical-progressive idea through which
they were conceived.[22] In the most simple sense, God ‘wanted’
commandments, and through this there developed a system with meaning and sense,
which we might call ‘wisdom’ [חכמה],
but that system does not fully define the will of the creator, nor is it necessary in the absolute sense. In the
aforementioned discourse, Admor ha-Zaken holds that the actual ‘end’ action
precedes the thought that somehow explains and gives it meaning, because in
truth it is the action, the physical performance of the commandment is affixed
to the divine will that warrants it to be done this particular way and no
differently – for no humanly discernable reason. This is the way of the divine
will, to ‘desire’ without dependence upon any externally motivating factor. One
might say that as they [the commandments] are affixed in the divine will, the
commandments as such signify a degree
of arbitrariness and happenstance.[23] The commandments serve as a reminder of
the ultimate unknowability of the divine will that tautologically ‘desires
because it desires’. This is also the reason why the commandments primarily
take the form of actions and not intentions. As actions, the commandments
manifest themselves as closed, sealed objects, their meanings not easily teased
out nor defined by the meanings attached to them – ultimately, there is just
the [darkness and] light and the delight that we are able to attain through it.
of the commandments is to be found in the the divine will itself. The meaning
of the commandments is not resolved through adhering to some system of rules,
some ethical or moral ideal, or some historical-progressive idea through which
they were conceived.[22] In the most simple sense, God ‘wanted’
commandments, and through this there developed a system with meaning and sense,
which we might call ‘wisdom’ [חכמה],
but that system does not fully define the will of the creator, nor is it necessary in the absolute sense. In the
aforementioned discourse, Admor ha-Zaken holds that the actual ‘end’ action
precedes the thought that somehow explains and gives it meaning, because in
truth it is the action, the physical performance of the commandment is affixed
to the divine will that warrants it to be done this particular way and no
differently – for no humanly discernable reason. This is the way of the divine
will, to ‘desire’ without dependence upon any externally motivating factor. One
might say that as they [the commandments] are affixed in the divine will, the
commandments as such signify a degree
of arbitrariness and happenstance.[23] The commandments serve as a reminder of
the ultimate unknowability of the divine will that tautologically ‘desires
because it desires’. This is also the reason why the commandments primarily
take the form of actions and not intentions. As actions, the commandments
manifest themselves as closed, sealed objects, their meanings not easily teased
out nor defined by the meanings attached to them – ultimately, there is just
the [darkness and] light and the delight that we are able to attain through it.
______
Notes:
[1] For example, see “Shnayim
Ohazin: A Conversation Between R. Aharon Lichtenstein and R. Shagar”, Shma’atin Journal vol. 136 (Nissan
1998); also appearing in Meimad, Vol.
17, August 1999; see further the synopsis and translation by Rachel Schloss for
the Lookstein teacher’s resource archive here; See also questions posed to R. Uri Sherki,
a popular National Religious lecturer and teacher on the topic of R. Shagar and
postmodernism, here.
Ohazin: A Conversation Between R. Aharon Lichtenstein and R. Shagar”, Shma’atin Journal vol. 136 (Nissan
1998); also appearing in Meimad, Vol.
17, August 1999; see further the synopsis and translation by Rachel Schloss for
the Lookstein teacher’s resource archive here; See also questions posed to R. Uri Sherki,
a popular National Religious lecturer and teacher on the topic of R. Shagar and
postmodernism, here.
[2] Two of R. Shagar’s monographs have been released in English: Chance and Providence (פור היא הגורל), trans. Naftali Moses (Efrat: Yeshivat
Siach Yitzchak, 2005), 108 pp. and The
Human and the Infinite: Discourses on the Meaning of Penitence (על כפות המנעול), trans. Naftali Moses (Jerusalem: Toby
Press, 2010), 88 pp.
Siach Yitzchak, 2005), 108 pp. and The
Human and the Infinite: Discourses on the Meaning of Penitence (על כפות המנעול), trans. Naftali Moses (Jerusalem: Toby
Press, 2010), 88 pp.
[3] To my knowledge, the most extensive study of R. Shagar in English
to date has been conducted by Miriam Feldmann Kaye of the Van Leer Institute
and Hebrew University in Jerusalem. Dr. Kaye holds a PhD from the University of
Haifa, and her doctoral dissertation deals extensively with the encounter of
Judaism and postmodernism in the thought of R. Shagar and Tamar Ross. It is
forthcoming as Jewish Theology in a
Postmodern Age published by The Littman Library of Jewish Civilization
[2017]. Kaye’s draft study, “Hasidic Philosophy in the Age of Postmodernism and
Relativism: The Case of Rav Shagar” was discussed at the March 2015 Orthodox
Forum, “The Contemporary Uses and Forms of Hasidut” chaired by R. Shmuel Hain
and R. Shlomo Zuckier. Hopefully Kaye’s fascinating paper will see light in the
upcoming volume of in the Orthodox Forum series.
to date has been conducted by Miriam Feldmann Kaye of the Van Leer Institute
and Hebrew University in Jerusalem. Dr. Kaye holds a PhD from the University of
Haifa, and her doctoral dissertation deals extensively with the encounter of
Judaism and postmodernism in the thought of R. Shagar and Tamar Ross. It is
forthcoming as Jewish Theology in a
Postmodern Age published by The Littman Library of Jewish Civilization
[2017]. Kaye’s draft study, “Hasidic Philosophy in the Age of Postmodernism and
Relativism: The Case of Rav Shagar” was discussed at the March 2015 Orthodox
Forum, “The Contemporary Uses and Forms of Hasidut” chaired by R. Shmuel Hain
and R. Shlomo Zuckier. Hopefully Kaye’s fascinating paper will see light in the
upcoming volume of in the Orthodox Forum series.
Ilan Fuchs deals, inter alia,
with R. Shagar’s perspective on Torah learning for women and Orthodox feminism
in Women’s Torah Study: Orthodox
Education and Modernity (Routledge press: New York, 2014), 209-220
with R. Shagar’s perspective on Torah learning for women and Orthodox feminism
in Women’s Torah Study: Orthodox
Education and Modernity (Routledge press: New York, 2014), 209-220
See Alan Jotkowitz, “And Now the Child Will Ask: The Post-Modern
Theology of Rav Shagar,” Tradition 45:2
(2012); R. Yair Dreyfuss, “Torah Study in Contemporary Times: Conservatism or
Revolution?”, Tradition 45:2 (2012);
Admiel Kosman, “A Letter in Search of a Destination” [review of The Remainder of Faith] in Ha’aretz, 2/27/15, available here;
R. Zvi Leshem, “Book Review: B’Torato
Yehageh: Limud Gemara Kibakashat Elokim,” available here;
Alan Brill has dedicated several fascinating posts to R. Shagar, his thought,
and its larger ramifications for Israeli society on his blog, ‘The Book of Doctrines
and Opinions’. A good starting point is his discussion of a curious film about
R. Shagar produced by the Ma’aleh film school, available here.
Theology of Rav Shagar,” Tradition 45:2
(2012); R. Yair Dreyfuss, “Torah Study in Contemporary Times: Conservatism or
Revolution?”, Tradition 45:2 (2012);
Admiel Kosman, “A Letter in Search of a Destination” [review of The Remainder of Faith] in Ha’aretz, 2/27/15, available here;
R. Zvi Leshem, “Book Review: B’Torato
Yehageh: Limud Gemara Kibakashat Elokim,” available here;
Alan Brill has dedicated several fascinating posts to R. Shagar, his thought,
and its larger ramifications for Israeli society on his blog, ‘The Book of Doctrines
and Opinions’. A good starting point is his discussion of a curious film about
R. Shagar produced by the Ma’aleh film school, available here.
[4] l’Ha’ir et ha-Petahim
(Efrat: Makhon Kitve ha-Rav Shagar, 2014) 242 pp.
(Efrat: Makhon Kitve ha-Rav Shagar, 2014) 242 pp.
[5] Other volumes that have already been released include In the Shadow of Faith (בצל האמונה) on Sukkot, A Time for Freedom (זמן של חירות)
on Passover, and On That Day (ביום ההוא) on Israeli national holidays.
on Passover, and On That Day (ביום ההוא) on Israeli national holidays.
[6] In general, see Roman A. Foxbrunner, Habad:
The Hasidism of R. Shneur Zalman of Lyady (Jason Aronson, 1993); Immanuel Etkes, Rabbi Shneur Zalman of Liady: The Origins of
Chabad Hasidism (Brandeis University Press, 2015); Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad
School, (Chicago: Chicago University Press, 1990).
The Hasidism of R. Shneur Zalman of Lyady (Jason Aronson, 1993); Immanuel Etkes, Rabbi Shneur Zalman of Liady: The Origins of
Chabad Hasidism (Brandeis University Press, 2015); Naftali Loewenthal, Communicating the Infinite: The Emergence of the Habad
School, (Chicago: Chicago University Press, 1990).
[7] R. Shagar is accused of a certain naivete with regard to the
possibility and rigor of this type of thinking, see Kosman, idem. and see also
the editor’s introduction to R. Shagar, Luhot
ve-Shivrei Luhot (Yediot Ahronot, 2013); 407 pp. for a discussion of the
autodidactic nature of R. Shagar’s engagement with general philosophy,
specifically postmodern thought.
possibility and rigor of this type of thinking, see Kosman, idem. and see also
the editor’s introduction to R. Shagar, Luhot
ve-Shivrei Luhot (Yediot Ahronot, 2013); 407 pp. for a discussion of the
autodidactic nature of R. Shagar’s engagement with general philosophy,
specifically postmodern thought.
[8] לכב׳ ראש השנה לחסידות יום שיחרור אדמוה״ז
זיע״א י״ט כסלו ה׳תשע״ו.
זיע״א י״ט כסלו ה׳תשע״ו.
[9] Thanks is due to R. Eli Rubin for his insight and comments.
[10] R. Hershel Schachter once quipped that perhaps the name “Schneur”
was a portmanteau of שני אור (= two lights), in
the naming after two different people with the name “Meir” – quite appropriate
for one who was able to draw such deep meaning from even the two lights within
the candle’s flame.
was a portmanteau of שני אור (= two lights), in
the naming after two different people with the name “Meir” – quite appropriate
for one who was able to draw such deep meaning from even the two lights within
the candle’s flame.
[11] Torah Ohr, Miketz 33a.
[12] A prime example of this would be the controversy surrounding the
practice of postponing prayer times. During the formative years of Hasidism,
many Hasidic leaders (such as the the Seer of Lublin, The Holy Jew, and The
Kotzker Rebbe) held that in order to focus the heart properly for prayer it is
permissible to delay the time for prayer, despite violating the clear Halakhic
guidelines governing it in the Shulhan
Arukh.
practice of postponing prayer times. During the formative years of Hasidism,
many Hasidic leaders (such as the the Seer of Lublin, The Holy Jew, and The
Kotzker Rebbe) held that in order to focus the heart properly for prayer it is
permissible to delay the time for prayer, despite violating the clear Halakhic
guidelines governing it in the Shulhan
Arukh.
[13] Thus we reduce conflict between the soul-life and the
practical-life. See further torah no.
33 in Lectures on Likkutei Moharan
vol. 1, 295-310; torah no. 6, ad
loc., 68.
practical-life. See further torah no.
33 in Lectures on Likkutei Moharan
vol. 1, 295-310; torah no. 6, ad
loc., 68.
[14] Commentary of R. Ovadia Bartenura on the Mishnah, Avot 1:3. I
will point out, however, that it is basically impossible to impose upon someone
a completely external commandment, and so in this way even the ability to
follow an external command is a matter of personal prerogative, and therefore
related to the realm of personal freedom. This is to say that the internality
of a person itself transitions between many different phases – sometimes
appearing as the freedom to be unfree/limited and inauthentic.
will point out, however, that it is basically impossible to impose upon someone
a completely external commandment, and so in this way even the ability to
follow an external command is a matter of personal prerogative, and therefore
related to the realm of personal freedom. This is to say that the internality
of a person itself transitions between many different phases – sometimes
appearing as the freedom to be unfree/limited and inauthentic.
[15] Torah Ohr, ad loc. 32d.
[16] We must differentiate between ‘sense’ and ‘meaning’ [english in
the original; JR]. As we shall soon see, ‘the glow of the infinite’ [that is to
say, the ‘spiritual background radiation’, the reflection of the infinite
source of light illuminating our moon-world; JR] is what gives ‘sense’ to
‘meaning’ [without it, the slip into nihilism begins; JR]. As long as ‘sense’
is completely attached to the level of content – words, actions, situations –
‘meaning’ becomes the internal, animating force behind these, granting these
things spiritual ‘weight’.
the original; JR]. As we shall soon see, ‘the glow of the infinite’ [that is to
say, the ‘spiritual background radiation’, the reflection of the infinite
source of light illuminating our moon-world; JR] is what gives ‘sense’ to
‘meaning’ [without it, the slip into nihilism begins; JR]. As long as ‘sense’
is completely attached to the level of content – words, actions, situations –
‘meaning’ becomes the internal, animating force behind these, granting these
things spiritual ‘weight’.
[17] There is a touch of autobiography here. R. Shagar worked
extensively on notes and files from his oeuvre, hundreds of which were saved on
his computer, from which the Institute for the Publication of the Works of R.
Shagar compiles, edits, and publishes his voluminous writings posthumously.
extensively on notes and files from his oeuvre, hundreds of which were saved on
his computer, from which the Institute for the Publication of the Works of R.
Shagar compiles, edits, and publishes his voluminous writings posthumously.
[18] R. Schneur Zalman of Liady, Likkutei
Torah, addenda to Parshat Vayikra,
52a.
Torah, addenda to Parshat Vayikra,
52a.
[19] Torah Ohr, ad loc. 33c.
[20] This may be likened to the Lacanian idea of the real. [see Jacques Lacan, Symbol and Language: The Language of the
Self (Baltimore: The Johns Hopkins University Press, 1956); Dylan Evans, An Introductory Dictionary of Lacanian Psychoanalysis (London: Routledge,
1996), entry: “real”. JR]
Self (Baltimore: The Johns Hopkins University Press, 1956); Dylan Evans, An Introductory Dictionary of Lacanian Psychoanalysis (London: Routledge,
1996), entry: “real”. JR]
[21] Torah Ohr, ad loc. pp.
32d-33a.
32d-33a.
[22] The position of the Admor ha-Zaken here parallels in a certain
sense the positions of Yeshayahu Leibowitz with regards to the commandments.
See further R. Shagar, “Faith and Language According to the Admor ha-Zaken of
Habad,” Nehalekh b’Regesh, pp.
175-178.
sense the positions of Yeshayahu Leibowitz with regards to the commandments.
See further R. Shagar, “Faith and Language According to the Admor ha-Zaken of
Habad,” Nehalekh b’Regesh, pp.
175-178.
[23] See R. Shagar, Pur hu ha-Goral;
32-37 (בענ׳ את יעקב אהבתי ואת עשו שנאתי).
32-37 (בענ׳ את יעקב אהבתי ואת עשו שנאתי).