{"id":786,"date":"2020-04-10T17:54:41","date_gmt":"2020-04-10T17:54:41","guid":{"rendered":"http:\/\/jewishpath.org\/wordpress\/?page_id=786"},"modified":"2020-11-08T16:05:33","modified_gmt":"2020-11-08T16:05:33","slug":"mussar-knowledge-of-g-d","status":"publish","type":"page","link":"http:\/\/jewishpath.org\/wordpress\/mussar\/mussar-knowledge-of-g-d","title":{"rendered":"Mussar – Knowledge of G-d 4"},"content":{"rendered":"

\"\"<\/a><\/p>\n

Da\u2019at HaShem \u2013 Knowledge of G-d<\/strong><\/span><\/a><\/p>\n

 <\/p>\n

And he took the Book of the Covenant and read it within the hearing of the people, and they said, <\/span>All that the L-rd Spoke we will do and we will hear<\/span><\/em>.<\/span> Shemot (Exodus) 24.7<\/span><\/p>\n

 <\/p>\n

Amid complaints, sins, backslidings and rebellions, this statement stands out in sharp contrast to the Jewish people\u2019s previous and future words and deeds.\u00a0 What unites Jews is action not reflection.\u00a0 We may do the DEEDS<\/em> differently because we understand them differently but we are ONE people.<\/span><\/p>\n

 <\/p>\n

However, the essence of knowledge is not the knowing alone, that people should know the greatness of G\u2011d from authors and books; but the essential thing is to immerse one’s mind deeply into the greatness of G\u2011d and fix one’s thought on G\u2011d with all the strength and vigor of the heart and mind, until his thought shall be bound to G\u2011d with a strong and mighty bond, as it is bound to a material thing that he sees with his physical eyes and concentrates his thought on it. For it is known that\u00a0da’at\u00a0<\/em>connotes union, as in the phrase And\u00a0Adam\u00a0yadaa\u00a0(da’at knew) Eve<\/em><\/strong>…<\/span><\/p>\n

This capacity and this quality of attaching one’s da\u2019at knowledge<\/em><\/strong> to G\u2011d is present in every soul of the House of Israel by virtue of its nurture from the soul of our teacher Moses, peace unto him.<\/span>\u00a0\u00a0 Tanya Chapter 42<\/span><\/p>\n

 <\/p>\n

Kabbalah means to receive.<\/em>\u00a0 Kabbalah is intended to prepare us to receive Knowledge of G-d<\/em>.\u00a0 This knowledge of G-d provides the most profound source of pleasure.\u00a0 We have to make room for this knowledge.\u00a0 We must be open to new concepts and ideas.\u00a0 On Mount Sinai the Jewish people told Moses that They would DO and then understand.<\/em>\u00a0 Even if we do a little study, prayer and observance this will begin to open doors of knowledge and understanding.<\/span><\/p>\n

 <\/p>\n

The words of G-d are justified, as I will show, by the fact that Job abandoned his first very erroneous opinion, and himself proved that he had erred. It is the opinion which suggests itself as plausible at first thought, especially in the minds of those who meet with mishaps, well knowing that they have not merited them through sins. This is admitted by all, and therefore this opinion was assigned to Job. But he is represented to hold this view only so long as he was without wisdom, and knew G-d only by tradition, in the same manner as religious people generally know Him. As soon as he had acquired a true knowledge of G-d, he confessed that there is undoubtedly true happiness in the knowledge of G-d; it is attained by all who acquire that knowledge, and no earthly trouble can disturb it. So long as Job\u2019s knowledge of G-d was based on tradition and communication, and not on research, he believed that such imaginary good as is possessed in health, riches, and children, was the utmost that men can attain; this was the reason why he was in unable to understand something so complicated and why he uttered his previous opinions, and this is also the meaning of his words: I had heard of You with my ears; but now, I see You with my eyes. Therefore, I recant and relent, being dust and ashes. <\/em><\/strong>Moses Maimonides, The Guide for the Perplexed. DOVER page 300<\/span><\/span><\/p>\n

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I had heard of you by the hearing of the ear, but now my eye has seen you.\u00a0 This is from Iyov (Job) chapter 42.<\/span><\/p>\n

 <\/p>\n

Job is simply saying that this experience of G-d was real and personal. The previous knowledge of G-d that he had had was only what he had been told \u2013 hearsay evidence.\u00a0 This experience was real.\u00a0 He now had true knowledge of HaShem G-d.<\/span><\/p>\n

 <\/p>\n

The book of Vayikra (Leviticus) means and He Called<\/u><\/em> calling out<\/em> to teach us. The point of a sacrifice<\/em> \u00a0is not what you give up of yourself but what you give to another. So the point of Kabbalah is for us to learn to receive from G-d.\u00a0 He Desires to Give to us.\u00a0 We need to be open to receiving.\u00a0 We need to know fully and completely that All that the Holy One Does, He Does for good.<\/strong>\u00a0 Rabbi Akiva taught this and lived it.<\/span><\/p>\n

 <\/p>\n

After the sin of the golden calf in the book of Shemot (Exodus) G-d taught Moses the secret of Teshuvah (repentance).\u00a0 In order to make a connection with G-d one must effect atonement for their sins, they must do Teshuvah and thereby increase their knowledge and closeness to G-d.<\/span><\/p>\n

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So how does one discover it they really know G-d or just know of Him?\u00a0 The Sefirot can bring some light to this.<\/span><\/p>\n

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In the Sefirot there are three columns.\u00a0 The right, the left and the middle.<\/span><\/p>\n

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There are also three parts to the acquisition of Da\u2019at, knowledge.<\/span><\/p>\n

 <\/p>\n

Erudition<\/u> \u2013 gathering information<\/span><\/p>\n

Understanding<\/u> \u2013 this information blends together in one\u2019s mind and forms an integrated whole.\u00a0 Then one can expand and apply it.<\/span><\/p>\n

Awareness<\/u> \u2013 when one absorbs what he knows so that it becomes clear to him, so clear as if he had physically seen it.<\/span><\/p>\n

 <\/p>\n

Da\u2019at is used to build one\u2019s spiritual house.\u00a0 To obtain victory over the yetzer rah so that your soul can be filled with awe and love for HaShem, so that you CAN KNOW Him.<\/span><\/p>\n

 <\/p>\n

With da\u2019at, knowledge and perception, the innermost chambers of one\u2019s heart are filled with all precious riches. Mishlei (Proverbs) 24.4<\/span><\/span><\/p>\n

 <\/p>\n

Da’at is referred to as the key<\/em><\/strong> that opens all of the chambers of the heart, the six emotive powers from chesed to yesod.<\/span><\/p>\n

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Chesed <\/u>\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Kindness; Love; Giving<\/span><\/p>\n

Chesed<\/em> is lovingkindness, benevolence\u2014anything that\u2019s included within the family of love, and the warmth and nurturing that comes with love. It\u2019s a feeling in our hearts. It\u2019s our first and most fundamental emotion.<\/span><\/p>\n

 <\/p>\n

Gevurah<\/u> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Strength; Restraint; Discipline; Judgment<\/span><\/p>\n

Gevurah is the alter-ego to chesed, to love, and that is justice, discipline, restraint, awe. If chesed, love is giving and flowing, there\u2019s another emotion which is withdrawing, focusing, disciplining, channeling.<\/span><\/p>\n

 <\/p>\n

Tiferet<\/u> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Beauty; Harmony; Empathy; Mercy<\/span><\/p>\n

Tiferet is translated as beauty, harmony and compassion. It\u2019s somewhat of a synthesis of the first two, but it\u2019s beyond that.\u00a0 Tiferet has its own power, the power of compassion that goes far beyond chesed. You can have chesed, love for those who are close to you, those whom you appreciate. Compassion is for strangers and people who may not deserve it, mercy, or in Hebrew and Yiddish, rachmanut<\/em>.<\/span><\/p>\n

 <\/p>\n

Netzach<\/u> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Victory; Ambition; Fortitude<\/span><\/p>\n

Netzach literally means victory, but the emotion involved is endurance, fortitude, ambition. Netzach is the driving force behind every ambition.<\/span><\/p>\n

 <\/p>\n

Hod<\/u> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Splendor; Devotion; Humility<\/span><\/p>\n

Hod translates into humility, splendor; \u00a0the emotion of humility, yielding. If the alter-ego of Gevurah is Chesed, where Chesed is a flowing love and Gevurah is the channeling, the measuring of it, then if Netzach is ambition and drive and fortitude, Hod is humility and yielding that balances the ambitions within us.<\/span><\/p>\n

 <\/p>\n

Yesod<\/u> \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u2013 Foundation; Bonding<\/span><\/p>\n

Yesod literally means foundation but it\u2019s an emotion called bonding. When you bond with something it\u2019s not just that you\u2019re experiencing it, you actually bond with it.<\/span><\/p>\n

 <\/p>\n

 <\/p>\n

Acquiring these middot will place us on the path to true knowledge of G-d.\u00a0 As we refine our character we eliminate obstacles to acquiring the true knowledge of G-d.<\/span><\/p>\n

 <\/p>\n

And you, my son Solomon, know the G-d of your father and worship Him with a whole heart and with an eager soul, for the L-rd Seeks all hearts, and He Understands the thoughts of every creation; if you seek Him, He Will be found to you, and if you forsake Him, He Will abandon you forever. \u00a0\u00a0Divrei Haymamin 1 (1 Chronicles) 28.9<\/span><\/span><\/p>\n

\u00a0<\/p>\n

Yehi Ohr<\/span><\/p>\n

Let there be light.\u00a0 Bereisheit (Genesis) 1.3.<\/span><\/p>\n

\u00a0<\/p>\n

With two words<\/strong> darkness was turned into light.<\/span><\/p>\n

 <\/p>\n

Our darkness, troubles and trials can seem so overwhelming that we don\u2019t perceive any solution.\u00a0 Yet with two words, darkness was transformed into light.<\/span><\/p>\n

 <\/p>\n

May HaShem Transform our darkness into light and grant us true knowledge of Him<\/span><\/p>\n

\"\"<\/p>\n

Blessings and Peace<\/span><\/p>\n

Rebbetzin Revi Belk<\/span><\/p>\n

\u00a0<\/p>\n","protected":false},"excerpt":{"rendered":"

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