AyinBase with R'
Paltiel ThursdayNight 11 Iyar 5772
Page
159 – 6 lines from the end of the page
(line
starts, 'ukmo...') For text, see link top right of the blog. Or for
text right click here.
A
usual faulty is part of the limb. Then there is the source. And to
perform unusual activities, like jumping then the essence of the
faculty must be used.
Reish
Lakish was the head of a gang. Across the river he saw the beauty of
Reb Yochanan. He liked the beauty he saw and jumped the river. He
told him your strength in jumping this river is suitable for Torah.
And your beauty is suitable for women. Well, if you learn Torah with
exertion I will give you my sister who is more beautiful than me,
replied Reb Yochanan. And so it was. He saw the essential strength
of the gangster and know it could be converted.
The
strength is hidden, not due to being hidden, but because it does not
fit into a functioning state.
Jumping
the river comes in a form of power that is uncontrollable – it
could not be used for making a fine diagram. Thus it is concealed –
it does not relate to the functional element.
This
is where there is the main difference between the gibor/mighty and
the weak. The mighty man draws on his most concealed essential
faculties and thus nothing is too heavy for him.
The
mighty/gibor man is daring. In his mind he can do anything. He will
not approach a task with, 'can I do it?' but rather with, 'how will I
do it?'
There
is also the daring of mind. He finds the sechel/mind element even if
it is far concealed and totally unobtrusive. The gibor/mighty seeks
it out and makes it identifiable. This is due to the
gevurah/strength of chochmah/mind.
This
exclusively the 'mighty one of mind' (gibor bechochmah). He can
understand and break apart any sechel. This is called a great
chocham/sage. Revealed chochma is seeing elements and
inter-relationships more than others... but we are not talking of
this.
The
mighty one, applies to the one who can extract concealed things, to
the extent that actually nothing stays concealed to him. He delves
into an area that 'makes no sense altogether' and he digs in till he
gets the essential truth hidden there.
Splitting
the atom is like breaking the unit of matter. The idea of splitting
it is beyond sechel/mind.
Sechel
observes matter as composites. And by its utility (27 min into the
video). Then you go beyond the sechel to the essence that it can be
split. Similarly in sechel. There is a construction built on the
concept – but this is a concept not the essential truth! The
gibor says, 'there is a reality behind the sechel and it is beyond
the definition of mind. I will go into the reality and see the real
thing!'
man
is called 'medaber' – speaker (lit). Why this appellation? Why
not 'thinker'?
The
reason is because thought and speech both bring a concept to reality.
But the difference is that no matter the degree of thought, it is
based on and attached to the mental reality that is held in mind...
Dibur/speech has a different capacity. It is not based on, 'this
makes sense', but on 'this is true'.
The
point is that there's a place where we relate to reality itself
rather than to procedure.
This
is what the gibor/might one does – he goes beyond the limits of
sechel/mind. He goes beyond, 'that's how I understand it.'
The
might one reaches in and draws on the hidden faculties. Strength and
daring are different things. David went out against Goliath.
The
point of strengthening the essential exertion is to bring out hidden
faculties... and this has all been to understand the blowing of the
soul into the body...!
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