Torah

In our previous article, we began exploring the concept of brachah (blessing). We explained that brachah represents the transition from infinite oneness to particular twoness – the process by which Hashem’s divine energy (shefa) flows into this world. When we recite brachos and say “Baruch atah Hashem,” we are not blessing Hashem. Hashem, infinite and perfect, does not need our blessings.

Rav Segal Encourages Daily Mussar Learning in Dirshu’s Kinyan Chochma Program

“I feel such a sense of chibah, of love for this gathering of avreichim who have taken upon themselves the learning of daily mussar with a program. Of course, we are so fortunate in our generation to see the tremendous increase in limud haTorah hakedosha, nevertheless, this gathering has an additional component that makes it special. Today, we are celebrating the combination of learning mussar with Torah. When Torah learning is complimented by the learning of mussar, it is a different Torah learning!”

A hallmark of the Jewish experience is the myriad of brachos (blessings) intertwined into the fabric of daily living. From the moment we wake up (Al N’tilas Yadayim) until the moment we fall asleep (HaMapil), we recite brachah after brachah on every imaginable aspect of our lives: before and after eating, throughout davening, even after going to the bathroom. Every milestone of life is accompanied by a unique brachah as well: from the birth of a child, followed by bris milah and pidyon ha’ben, and subsequently to mark marriage and even death. Life’s milestones are marked and elevated through brachos.

It was that time of year again. Once a year, for a single day, the legendary Buddhist guru would emerge from his solitary meditation to greet the public. Thousands of people would flock to his far-flung residence to greet him. Some came to ask questions, seeking his wisdom and advice, while others came just to lay eyes on this legendary figure.

In our previous article, we began exploring the nature of chukim, and the potential limitations of reason and logic. To review, we framed out discussion with the famous line of the Vilna Gaon: “Where logic and human intellect ends, Jewish wisdom begins.” This implies that Judaism does not reject reason and logic but builds upon it. We therefore began our discussion by exploring the purpose and utility of our intellect, and how it can help one ascertain logical proofs of spiritual truths, such as Hashem’s existence.

In our previous article, we began exploring the nature of Korach’s sin. To review, as many Jewish thinkers explain, Korach’s sin lay in his pantheistic view. He believed that the physical world, as well as all the people within it, are part of Hashem Himself, and therefore already spiritually perfect. Korach says, “Kol ha’eidah kulam k’doshim – The entire nation is holy.” There is no difference between me and Moshe, or me and Aharon, or the Jewish People and their leaders. Everything is Hashem, everything is one. Within pantheism, there are no boundaries or distinctions and nothing higher to connect to. Hashem is only connected to the here and now, and therefore we do not need to look for anything transcendent, higher, or beyond this physical world.