10 Comments

• Anonymous

  With great respect to the Rabbi, a few comments:
  If you say kevayachol doesn’t necessarily mean more, it does not mean that you’re saying it’s “not” that way. It can mean that it should not be taken in a completely literal sense. Such as in the example of Hashem being in golus. Someone may take that to mean that he has “left” the heavens, or is essentially “confined” to golus, r”l.

  • Anonymous

    Which is obviously not true. Hashem *chooses* to leave his *Shechinah*–devine revelation in exile: “שכינתא בגלותא”.
    And likewise with regard to G-d “needing” us–it’s כביכול not to say that he doesn’t, but rather that he does not *essentially* need us. Rather, in His great kindness, He *decided* to need us. This is clear from Chassidus. And this is probably what Reb Yoel meant when he said

  • Anonymous

    That it’s not so simple. And this is probably what the Rebbe meant when he said that it needs to be explained.
    If He just *needs* us plain and simple, essentially, like you understand when a human “needs” something, what type of explaining is needed? And indeed you just state it as fact. It needs explaining not because it’s not true, rather because it may be taken in a manner related to humans.

  • Anonymous

    We say Hashem is the “kevayachol,” because nothing you say does justice. But in a different context, when you are stating a fact and then saying “kevayachol,” it is clearly a warning about not taking the statement at absolute face value. Context matters a lot.

  • Anonymous

    People can be helped by being told that they should *devote* themselves to G-d, for he is our life-source, our father, and master.
    Telling them that G-d needs them essentially, besides being not true, is just stocking their ego, and making them more into themselves and their “importance.”

  • Anonymous

    You should be looking for Him and seeking Him, through appreciating Him–that is what Chassidus speaks about, and that is how Chassidus uplifts..

    You need *Him*!!!

  • Anonymous

    Or illiteral

• Anonymous

  Disregarding the Rebbe’s bilti muga is misguided and destructive, and wears at the study, dissemination, and application of his Torah. This dismissive approach overlooks hundreds of volumes, even including unedited recorded talks. If editing maamorim and sichos were to lead to this detractive outcome, I’m certain the Rebbe would have left them all unedited. This error needs to be openly addressed.

• Anonymous

  If Reb Yoel could not be relied for accuracy, detail and intent/meaning when relaying the Rebbe’s Torah in his oral and written transmission (per your attitude towards the non-edited talks, which is obviously wrong), why does it matter if Rabbi Friedman consulted with him or not?

• Please explain

  Can someone explain what they’re talking about? Sources for what?

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