“The Body of Mind” p:12

Thursday, February 21, 2013

“The Body of Mind” p:12

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 11 Adar 5773

Page 12

Below the middle of the page – (line starts, 'lechen...') For text, click: Here.

The shiur opened with a question from Dovid. He asked about how on the one hand we are invoved with all worldly situations and we are comfortable speaking with people on the other side of the world, yet we are also saying that there is a limit to the human expansiveness...

Man has been given the jurisdiction and ability to arrange the world and affect it with his spirit.

This is why an object used by a Jew or by a righteous man / a tzadik acquires a special status. The sidur of the Baal Shem Tov was written by hand, and the Rebbe was afraid to touch it.

We are aiming to understand why it is called 'ohr ein sof' rather than 'ohr ein lo techilah'...

Sechel/mind is a spiritual thing. It is a sense. Not a physical thing. You cannot take a piece of sechel and give it to another.

The human sensitivity to reality, is sechel/mind.

The sechel perceives the human reality. It perceives the reality behind everything. It perceives the significance and life element in everything.

So why do we say the master is giving the body of the reflection of his sechel (guf ha-arat sichlo)?

Sechel/mind is intangible, but the sechel as contained in the master/rav is an experience of the reality of his soul. So it is only a reflection, but there is a reality to it. For the master the sechel is really compelling. It is reality itself.

Then the sechel/mind as he imparts to the student is a derivative of his own experience. He can only impart a reflection/ha-arah of his experience.

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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, February 21, 2013

“The Body of Mind” p:12

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