<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN" "http://www.w3.org/TR/html4/loose.dtd"><html><head><title>[Aspaqlaria] Rav Sholomo Wolbe, Olam haYedidus (parts 2 & 3) - Relationship ep. 15, 16</title><link rel="stylesheet" href="https://aspaqlaria.aishdas.org/wp-content/themes/hueman/style.css" type="text/css" media="screen" /><meta http-equiv="Content-Type" content="text/html; charset=utf-8"></head><body>Aspaqlaria has posted a new item, '<a href="https://aspaqlaria.aishdas.org/2022/07/13/rav-wolbe-olam-hayedidus-parts-2-3/">Rav Sholomo Wolbe, Olam haYedidus (parts 2 & 3) - Relationship ep. 15, 16</a>'
<h3>The Beyond Meaningful Relationships – Relationshipful Meaning series at the <em>kloiz</em> meets on <strong>Wednesday nights at 8<sup><span style="text-decoration: underline;">pm</span></sup> EDT</strong>.</h3>
<h3><strong>Even if you missed the discussion so far, this week was a great time to start! </strong>Just check out the video in this post and join us on Wednesdays<strong>!</strong></h3>
<p>(And there are always the posts in <a href="http://asapaqlaria.aishdas.org/category/kloiz">The </a><a href="http://aspaqlaria.aishdas.org/category/kloiz">Kloiz Aspaqlaria category</a>, which has recordings of any <em>chaburos</em> you may have missed from earlier meetings!)</p>
<p>On Wednesday nights July 6<sup><span style="text-decoration: underline;">th</span></sup> and 13<sup><span style="text-decoration: underline;">th</span></sup>, 2021 we continued Rab Wolbe’s Olam haYedidus. Since a version published in Laniado Hospital’s Torah journal roughly 20 years later lays the foundations at greater length, we started there.</p>
<p>This week (July 27<sup><span style="text-decoration: underline;">th</span></sup>) we should be completing the journal’s more detailed presentation of the opening thoughts of Olam haYedidus, and begin Rav Wolbe’s exploration of how it relates to actual Torah study and <em>mitzvah</em> observance.</p>
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<h3 class="has-text-align-center"><strong>The resource sheet with both versions of Rav Shlomo Wolbe’s essay “Olam haYedidus” is on Sefaria at </strong><strong><a href="https://www.sefaria.org/sheets/405067" target="_blank" rel="noopener">https://www.sefaria.org/sheets/405067</a></strong></h3>
<p style="text-align: center;">My translation of the magazine version is available at <a href="https://aspaqlaria.aishdas.org/media/RWolbesWorld.pdf">https://aspaqlaria.aishdas.org/media/RWolbesWorld.pdf</a></p>
<p><div class="video-container"><span class="embed-youtube" style="text-align:center; display: block;"><iframe loading="lazy" class="youtube-player" width="640" height="360" src="https://www.youtube.com/embed/688hqF4zgms?version=3&rel=1&showsearch=0&showinfo=1&iv_load_policy=1&fs=1&hl=en-US&autohide=2&wmode=transparent" allowfullscreen="true" style="border:0;" sandbox="allow-scripts allow-same-origin allow-popups allow-presentation"></iframe></span></div></p>
<p>https://youtu.be/l8G9whpiICQ</p>
<p>In the beginning of the essay, Rav Shlomo Wolbe established the idea that the goal of the Torah is to build an <em>Olam haYedidus</em>, a World of Affection. We continue from that basis.</p>
<p>A few highlights from these two <em>shiurim</em>:</p>
<p>Rabbi Wolbe continues by noting that the opposite of <em>yedidus</em> is cruelty — <em>akhzariyus</em>. A word that he notes can be read “<em>akh-zariyus</em> — only alienation”. Cruelty comes from disconnection.</p>
<p>He also rounds out his model of the soul: The job of the <em>seikhel</em> (intellect) is to coordinate the <em>middos</em>, so that they are invoked in ways that build the <em>olam hayedidus</em> rather than hinder it. The role of the Torah is to direct the intellect how.</p>
<p>Rav Wolbe says that the Torah, while not describing the subconscious, presumes its existence. (And notes that Rav Yisrael Salanter was the first to address self-change in terms of the need to work on the unconscious, writing well before Freud.) But the Torah describes two sets of unconscious drives — the subconscious with its physical desires, and the “superconscious” and its drives for spirituality and meaningfulness.</p>
<p>Rav Wolbe doesn’t just say there are two kinds of drives. He assigns them to different aspects of the soul. These ideas of an intellect ideally being in control of sub- and superconscious desires is identified with those of <em>ruach</em>, <em>nefesh </em>and <em>neshamah</em>, which we have seen when studying the Maharal and the Vilna Gaon.</p>
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