“No Benefit in Mind” p: 158

Thursday, April 26, 2012

“No Benefit in Mind” p: 158

AyinBase with R' Paltiel Thursday 4 Iyar 5772

Page 158 – at the top of the second paragraph of the page (line starts, 'umnum....') For text, see link top right of the blog. Or for text right click here.

We looked at the meaning of helem ha-atzmi de chochmah – hidden essential wisdom. How does something that is hidden, constitute wisdom? Our experience is something in contrast to its opposite. Like when we have pleasure it is in contrast to displeasure. You go outside and say, 'ah, a breathe of fresh air!' and this is in contrast to the stale air you had inside. That is because we live on the level of ha-arah/reflection, not the soul essential level...

The reason we have chochmah is because it is inherent in the life of the soul. From our external perspective it is like an 'add-on', yet in truth it is sourced within.

A man has chochmah/wisdom, in contrast to an animal, not due to different experiences, but due to a different soul... chochmah is bitul – the ability to relate to the truth, not by being affected by it, but by recognition. 'I choose the king' is this kind of insight – going beyond self-interest, or a partial perspective. A human being has the ability to relate to the truth, because it is true. This is due to his soul quality.

The Rebbe is explaining that there is a tzurah atzmi – the form as it is in the essence – not molded by any external influence … But a form is an external presentation so how is there form at an internal level? The soul of man is drawn to refinement and this is not by default, he is drawn to it in essence, but not by compulsion and not by contrast. He is aware of who he is and what his soul wants – he has a form but it is essential. Above that is oneg/pleasure. This is the basis of the chochmah/wisdom.

The Alte Rebbe brings the verse, 'the flame of G-d is the soul of man', and the flame is in motion. Now a flame has inadvertent motion due to its nature, but for the soul, it is not 'by nature' – here it is a borrowed term – to describe seeking a goal that is above sechel/mind.

This is the point of life – the life of the soul – it has a nature that is experienced – nothing is inadvertent – everything is 'by choice', but this choice does not need to be explained or justified. The soul has no benefit in mind when it strives towards G-dliness...!

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The power of the name...

In everything there is how this thing pertains to itself and how it represents itself. This representation is really a secondary element in this presence – that it can be viewed from outside and that it represents itself. There is a deep element - you would think that we can represent ourselves any way we want – this is politics, but this is a perversion. Really there is an essential element in a person to represent himself. This is the power of a name – it is an external thing, but at the same time it touches his essence. A person has a body and soul – the purpose of the soul in the body is not for itself, but to express itself outside...! ~ Shiur Sunday 8.22.2010

Light Power

All that came into being...

...all the created worlds and all the ethereal entities that live in them, even the worlds that are mere emanations without tangible substance, even the worlds of thought and beyond to the realms of infinite light that preceded Creation...

--all this came to be only as a result of the thought of you, the earthly being, struggling in a world that only a infinitesimal glimmer of G-dliness has reached in its purity, bringing light where light could not be.

And so it follows, that with one simple act of beauty, all those worlds and realms of light find their purpose fulfilled, and so shine yet brighter--and reciprocate with a burst of illumination into our lowly world.

That is why the entire creation can be transformed with one simple, sincere deed.

Never underestimate the power of light.

From the wisdom of the Rebbe. Words by Tzvi Freeman

Tools of the trade (Glossary)

(… to be continued and developed…)

· Bechinat – aspect

· Keili – vessel/container

· Ohr – light (pl: Ohrot or Orot)

· Hitlabshut – enclothement

· Kodesh – holy (lit: removed)

· Shaichus - connection

· Madrega – level

· Etzem – essence

· Muvdal – removed/separated

· Koach – power (as in koach reiya – the power of sight. Pl: kochot)

· Dibur – speech

· Machshavah – thought

· Myseh – action

· Malchus – kingship

· Kesser – crown, encompassing level

· Etzem – essence

· Mekabel – recipient

· Mashpia – giver / mentor

· Misromem – exalted

· Oh ein sof – infinite light

· Melech – king

· Meturgeman – translator / intermediary

· Tammuz – a Hebrew month

· Rav – teacher

· Sechel – mind

In the world - Beyond the world - Exodus - Shattering and Refinement

Hayom Yom (25 Tevet):

"From my father's discourses we see that Exodus from Egypt means leaving limitations and bounds, and Chassidus is to enable man to leave the restrictions of the material world.

There is a difference: The Egyptian Exodus means shattering and then departure. We went away from Egypt.

The Chassidic Exodus means purification and correction, stepping out of worldly limitations and bounds while remaining in the the world.

This means, that while functioning within the world we must transcend its limitations. We are to remove the limitations and bounds, and perceive the truth - that the world per se is truly good, since, after all, the natural world is what G-d intended.

This is attained through the Avoda (work) of Chassidus."

Notes: When society and environment ("world" in chassidic usage) conflict with Torah, there may be a reaction of withdrawal from "world" and its affairs. Extreme monastic withdrawal is rejected by Torah.
Chassidus advocates being "within world," involvement in the normal routines of family and occupation for example, but refusing subservience to the values and principles of "world."

The Jew's values are to be Torah's while he functions in the marketplace or laboratory. He utilizes the opportunities and challenges of "world" to subordinate and use worldly affairs for Torah ideals, values and goals.

He will do this intellectually when confronting concepts that appear not to be consonant with Torah, and also by observing Mitzvot in inhospitable circumstances.

While functioning in this environment he is apart from it, refusing to be dominated or intimidated by it.

Stand, Walk and Jump - Daily Chassidus

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Thursday, April 26, 2012

“No Benefit in Mind” p: 158

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