“Real Mind” p:12

Friday, February 22, 2013

“Real Mind” p:12

AyinBase / Ayin Beis with R' Paltiel Friday 12 Adar 5773

Page 12

Lower third of the page – (line starts, 'key im...') For text, click: Here.

We are looking at the influence of sechel, in the manner of shefa, which means it is in the same category as as a flowing river or a stone that is thrown. We see that the teacher/rav is fully involved in the material he is transmitting.

This is because it is a transmission of the body of the reflection of his sechel (guf ha-arah sichlo).

The rav/master can give over an element of what he understands, but not his own experience.

What is so important about his own experience of the sechel? We are exposed to sechel chitzoni (external mind) which even an animal or a computer can recognize.

So we have to clarify for ourselves that sechel is an inner reality. Sechel that is known exclusively by logical deduction is something external and not something that is really related to. Sechel is knowing the truth because it is true.

Sechel is fundamental knowledge. The basis for it is the reality of life. And this is the sechel that the mashpia/mentor has unto himself. His emotions and activities are based on this sechel.

Then there is ha-arah sichlo (a reflection of his sechel) that he can transmit to the student.

And in this influence the mashpia/mentor is giving the guf of ha-arah sichlo, which means that what is being presented is not the proof and external elements, but the truth of the statement, even though it is a ha-arah (reflection).

Seeing the mentor present the material gives the body of the reflection of his sechel. At that moment the mashpia is connected to the truth where that sechel is based. And for that reason he must be fully involved and commited to it. He is not remanissing.

The master has to sense the universal truth of the topic and then that is the platform for the transmission.

The truth of our mind is based on chochmah/wisdom. Chochmah has no proof. It is beyond debate and is the fundamental element of all human sechel/mind. Thus all learning is based on this fundamental truth and this is the strenght behind it. If you do not perceive that the world is held up by His will, then you don't have trust in anything.

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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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Friday, February 22, 2013

“Real Mind” p:12

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