Monday, August 16, 2010
The sounds of silence
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Page 35 – below middle of the page. Line starts “le-ha-hamshacha...”
Silence brings a message. Silence is the nullification that puts aside any self expression. The rebbe went on a mission for the Previous Rebbe and would not talk before he completed what he was sent to do.
A fence way to chochmah is silence. There are 3 levels – chochmah, a gate to chochmah and the silence. The silence is highest and from there it leads to pnimius of kesser.
Binah is a description and a means to grasp the idea of chochmah. It is a handle by means of retaining the sechel. It is a knowledge that you then can retain – this is binah.
Chochmah is like a spark. A quick flash of light that is not grasped. It is without a form.
Where does he get the flash – the chochmah? Not by following the structure – he gets it by going to the essence of the inyan. Once he has it he can bring it to the structure of bina.
To say a table is a board with 4 legs is to miss the point. One needs to see the human element in it. A table is for human use – to sit with a book and learn. The life of man consists of being involved with his entire environment – the book brings this to him – and the table enables him to use it.
Chochmah exists only while the source of the chochmah is before you – it is not a stand-alone entity, like bina.
The essence of everything is the oneg that is in it. Oneg cannot be the source for bina. Oneg is completely inexplicable. Chochmah is the intermediate stage that can take this chochmah and make sense of it. Oneg exists in itself – self contained – a sealed box – nothing to notice or grasp externally. You cannot ask, “why do you have oneg?”
it is the special quality of chochmah that it can focus in and observe oneg. Because of the bitul of chochmah it can intrude right into the “sealed box”.
He can observe as an insider even thought he is an outsider. Kedusha (holiness) is only that which is derived from chochmah.
We eat food. We take something external and prepare it. But the finest flour cannot be injected directly into the blood flow.
It is the eating process and the digestion, that allows the food to be broken down and pass through the membrane of the digestive tract. The food/nutrients become completely butul and can pass through the membrane and become part of the blood.
The sechel chitzoni, lacks bitul – it contaminates the perspective and is like blood poisoning.
It is the bitul that allows the sechel to get an insight and to observe oneg.
There are three stages of the chochmah.
Focussing in on the inayan.
delving into the chochmah – with no communication to the outside – this is a moment of silence – this is the bitul – he's not aware of himself at all – this if a first person experince - this is direct contact with G-dliness
reporting what was seen/experienced. This is almost like an afterthought. One guides one's life according to what one has seen.
Steal by stealth (genayvah) – the thief, when caught, he pays double, but the thief (gazlan) who takes by force just has to return the article.
Torah makes its own terms – it does not explain by the world's standards.
When something is in His pocession it cannot be disturbed. When it was in human hands it can be moved. When the thief comes in stealth, one disturbs the G-dly setup, whereby he gave it to this man – this is like stealing from G-d. If the thief steals by force, it is a more human transgression. This is our torah – we live in G-d's world – a completely different world!
When you go inside, you see that it is all G-dly. We live with what we bring back from this silence.
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... וחיי עולם