Sunday, August 29, 2010
Click on the herring (in tool bar on the right) to see text.
Page 28 – towards the end of the page. Line starts, “habosem ha tov...”
The rebbe has made a very clear distinction between the nature of the faculty and the life of the faculty. There is a person who is by nature good hearted – it is a so to say spontaneous response. But when there is the oneg element it pursues it to a greater level. Nature is cause and effect – but sensing of the quality of a stimulus is the oneg that perceives the richness and beauty.
There's no cause for the oneg. It is true unto itself.
There is great tynug in sechel and midot (mind and emotion) and even in lower faculties, such as movement of the hands and feet, there is tynug of the nefesh.
In sechel there is the component of logic – which has an almost physical, compelling nature. This element too requires an element of oneg. There are two parts of logic. The negative – that this cannot be rejected and the positive element of logic - “I appreciate the revelation that logic has shown me”. This positive element is the real life and oneg in the sechel – this is not part of the teva/natural element of logic.
Even tzar is due to the chayus in us.
Sechel itself is a spiritual idea. It cannot be demonstrated to the sense of touch. This may be completely concealed from me. Then using the logic at the physical level it can reveal the idea that is higher than the physical. Then the challenge is to accept the higher idea and relate to it directly. Or will I say I don't really know but the logic is compelling.
Avraham avinu grew up in Terach's home. He said, “this is not it. This is idolatory. Where is the owner of the world? Maybe the sun?!” until he went through the whole world and came to the conclusion that the force that maintains the world is not contained in it. It is G-dly input from above that keeps the world and the universe in existence.
This was his discovery. Why didn't he see it at first? Because he was in the world and this is the first reality.
Now he knows this he could say, “now the world makes sense and I can live and enjoy the world” or he can see, “the idea that the world has a reality is a mistake. The world is not a reality. There is a Power that makes the world and that's the reality” the logic exposed him to the second view, and the second view has the human/oneg quality to it.
The fact that there is tynug in each faculty is because the tynug is the principle life and foundation of each faculty and is spread throughout the faculties.
There is a special relationship between tynug and each faculty – there is a unique way that tynug relates to each faculty. The hand lives and appreciates every millimeter of movement.
In a sense it moves on its own even though it is fulfilling a directive from the mind.
The nefesh itself gets delight from and experiences the activities of all the different faculties.
To pray we use mind and speech, but we need clean hands. Why?! You don't use the hands?
That's because the purity of the hands affects the whole nefesh. The purity of the hands are a reflection of the nefesh.
The rambam says, those who shower and wash to get clean for davening need to check that they are not contaminated by foreign thoughts. That is to say cleanliness and purity are different attributes. The hand is supposed to reflect the purity of the nefesh.
For video, click here (right click for new window)
...and for footage of finishing Shachrit (morning prayers) getting ready for the shiur (class) click here.
... וחיי עולם