Hadran 5746. (Yedia and Achdus). classes



Likutei sichos vol. 27 page 251-5
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 - Class One.
 - Class Two.
 - Class Three.
 - Class four.
 - Class Five.
 - Class Six.
 - Class Seven.
 - Class Eight.
 - Class Nine.
 - Class Ten.
 - Class Eleven.
(This class is only on the 'Yedias Hashem part of this Hadran). Class One. New Hadran, we're learning only the part connected to the Mitzva of Yedisas Hashem. Emuna and knowing are before the Mitzva, then comes the Mitzva which is to understand more deeply. Page 251 Class Two. Two concepts of knowledge, the pre-reason knowledge is higher than the knowledge that comes from logic for two reasons: 1) every cause must be greater thaneffectffect, and since the knowledge connected to reason is motivated by the knowledge that precedes it, it must be greater than it. Page 251. Class Three. 2) (Another reason) why the Faith (and knowledge) that comes before intellect is higher than the intellectual understanding that follows is because reason is limited to logic and the pre-intellectual knowledge includes that He is 'Nimna HaNimnaos'. A discussion on the two, opinions (Chakira and Kabalah) whether He is an essence of reason or higher than reason. Page 251-2. Class four. Footnote 19- how to explain the RaMbaM (who was a Philosopher) on Kabbalah principles? The two are not an argument but two different levels: before and after the Tzimtzum- before the tzimtzum things are Nimna HaNimnaos and after the tzimztum they are logical. Page 252. Footnote 15. Class Five. Note 14, the question of how Hashem's knowledge of the future does not undermine free will and the complicated answer the RaMbaM gives. This is consistent with the (two) level(s) of higher than reason (and reason). Page 251-2. Footnote 14. Class Six. More on footnote 14. The RaMbaM is speaking before the Tzimtzum and therefore cannot give the typical logical answer. The normal answer is understood by the issue of the 'Nekuda HahaFlaa' in RaMbaM: that there are two kinds of 'k'dima' (precedence) in time and in necessity. Accordingly understanding Yedia and B'chira is simple, but higher than reason (before the Tzimtzum) this is not adequate. Page 251-2. Footnote 14 (cont.). Class Seven. Footnote 17, Is Ain Sof logical (apart of His Shlaimus) or Nimna HaNimnaos? Page 252. Footnote 17. Class Eight. Footnote 17, Ain Sof mystical but it makes sense once one accepts the mysticism. Page 252. Footnote 17. Class Nine. Footnote 16 addresses the possibility that (since Hashem is 'Nimna HaNimnaos) He could in theory create a world that would not need to be recreated every second. But he did not do that. Therefore each philosophical idea must be supported by a Possuk otherwise we don't know if it is really true or true in reason (chakira) alone. Page 252. Footnote 16. Class Ten. Three levels and in this order: Reason, Ein Sof that can be understood, higher than reason. In footnote 22 he links this to 'Matzui Rishon' and 'Aino matzui' and holds that if we approach knowing Hashem from lower to higher levels then even higher levels can be understood at least a little bit. Page 253. Footnote 22, 23. Class Eleven. three levels 1) faith, 2) reason, 3) higher than reason. Page 253-4.

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