“From the Highest to the Lowest” p:30/23

Wednesday, January 20, 2016

“From the Highest to the Lowest” p:30/23

AyinBase / Ayin Beis with R' Paltiel, Shvat 5776

Page 30 of pamphlet – (below halfway into the page. Line starts: 'halimud...'). Page 23 of the book. For text see below.

Questions and comments:

dailychassidus@gmail.com

There are levels of sechel/mind. The higher level is the source for the lower level even though it seems to be in a completely different world.

We have tried to clearly identify sechel/mind. In principle there are many levels coming from the soul. The soul is a Godly presence beyond definition. From the soul comes elements that are so limited they can be contained in the body... till the mind functions at the level of the brain...!

Something as simple as the faculty of movement covers a huge distance – from the highest to the lowest.

The movement of the human being is not like that of the animal. In the human being it is defined by his sechel/mind. He plans first and then executes. The animal by contrast, seems to be doing the same thing, but its awareness is totally different. It operates on the level of instinct.

Sechel enables human beings to do things that have no ramifications or potential gain. Instinct relates only directly to the subject's situation.

Sight is like sechel – it allows you to recognize the presence of things independent of their effect on you.

A human being knows that existence in general is way beyond worldly situations.

Sechel is based on that which is higher than world. And this is what gives it a sense of reality.

And there are many levels of this...

And from the highest level it devolves downward till it is dressed in the brain... till it attributes true presence to something that is finite... for example the finite dining room table has an infinite human purpose.

Sechel identifies with the reality which is the mehus.

Sechel/שכל bears witness to the fact that existence is rooted in something higher than existence.

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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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Wednesday, January 20, 2016

“From the Highest to the Lowest” p:30/23

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