Thursday, November 22, 2018

Different Realms

The midrash in this week's parsha is critical of Yaakov for waking up the sleeping bear, Esav and sending him gifts etc.  On the other hand the Zohar has an opposite spin and explains how the actions of Yaakov worked to break the power of Esav.  The Chidushai Harim (Sefer Hazechus) says that its not a contradiction.  The Gemorah says Yaakov didn't die and it learns it out from a possuk.  What does the Gemorah  mean, Yaakov is no longer with us?  The Rim says that on the physical plane he isn't here but his existence in the higher realms is still intact.  Similarly here, in the realm of how things seem here the midrash is right for admonishing Yaakov.  However, in the higher realms the actions of Yaakov accomplished great things.  I don't understand the application of the Rim in our parsha, how can it be that an action in this realm isn't a reflection of the upper realms.  The Kabbalah in many places understands this world is a reflection of the upper worlds, there not working in different directions?  Can this idea be used to explain the activities of some?  To put it bluntly, possibly the actions of some Hassidic masters, thought to be out of line by their opponents, were justified because they were doing things that were on a different plain?  I confess ignorance, וצריך לעשות רב בדבר     
Update: Check here where my uncle elaborates on this theme of the Rim.

1 comment:

  1. See נפש החיים שער א' פרק כא וכב, וכנראה מדבריו שהבין שמעשי החסידים היו באמת מיותדים על ענינים נשגבים, אבל חלק עליהם מטעם שהוא עבירה לשמה ואין לעשות עבירה לשמה בזמן הזה. ובאמת ראיה להחסידים מיעל ועיין מש"כ בזה בהגה לפרקים (בין שער ג' לשער ד') פרק ז ששם יישב ששאני יעל שהיתה להציל כלל ישראל. וכן כתב רב שלמה קלוגער בענין יהודית בדרשותיו קהלת יעקב. וכן מצאתי סברא כעין זה בפתח עינים להחיד"א מס' שבת דף ד. לענין אין אומרים לאדם חטא בשביל שיזכה חבירך.

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