Aeter with R' Paltiel 7/17/09 Friday 25 Tammuz 5769
5 lines from bottom of page pay alef.
We are looking at the fact that there is a ratzon/desire that is not the desire to fill a void, but rather the active part of life itself.
Life is a constant thing. Are we conscience that we are alive? Is life an experience? Yes, life itself is a living experience, not in contrast to the outside, or to “non-life”. There is a will to live that is a positive aspect of life itself.
We can understand it, but to have a real handle on it is tough. Our world is teva/nature, which is all about cause and effect and contrast. Life itself, on the other hand is “superteva”, it is a presence of truth, not by negation of something that is not true. It is the unlimited quality of the experience of truth.
What is olam-haba? Tzaddikim sit in a circle with their crowns on their heads and nehenim be ziv hashchina. And we ask what are they doing/achieving? We don't have a real way to understand this. For us our concept of pleasure is related to having the rent taken care of.
Arusa de liba of shabbos is “he's there and he's living it”. There is also arusa de liba of the weekday, but there's structure and wanting to be some place.
Alte rebbe in the beginning of tanya defines good as good for its own sake, not for any other purpose or reason.
Real life/chayut is on a G-dly level.
The inyan of razu and shuv is chochmah and binah – like one who runs to see the king. When running he is still distant from the king. Why is he running to see the king? He's going to see him, not to gain any benefit. He recognizes the greatness of seeing him – this is also intrinsic value. But while running he's appreciating the value. When he gets to the king he is in a state of shuv and bitul – he is in the king's presence and if a wise person he is totally unaware of himself.
This is the element of chochmah.
Principle of human understanding even on the simple level is worlds apart from the computer. The human cares about the answer and the computer doesn't care. For the human the answer has to fit, it has to make sense. This is more than logic – it has to sit well – this is the ohr hasechel. Binah also has it, but it doesn't compare to that in chochmah. Binah is like the one who is running to see the king. He's still in the world and working with logic. Chochmah the logic is not present and he has the ohr hasechel exclusively.
for binah we have the mashal of having directions to go from place to place and you make the needed turns and you arrive – you have the desire to know how it worked, an overview, an orientation.
Chochmah is seeing the reality without the structure. This is shuv
~~~~~~~~~~~~~~
5 lines from bottom of page pay alef.
We are looking at the fact that there is a ratzon/desire that is not the desire to fill a void, but rather the active part of life itself.
Life is a constant thing. Are we conscience that we are alive? Is life an experience? Yes, life itself is a living experience, not in contrast to the outside, or to “non-life”. There is a will to live that is a positive aspect of life itself.
We can understand it, but to have a real handle on it is tough. Our world is teva/nature, which is all about cause and effect and contrast. Life itself, on the other hand is “superteva”, it is a presence of truth, not by negation of something that is not true. It is the unlimited quality of the experience of truth.
What is olam-haba? Tzaddikim sit in a circle with their crowns on their heads and nehenim be ziv hashchina. And we ask what are they doing/achieving? We don't have a real way to understand this. For us our concept of pleasure is related to having the rent taken care of.
Arusa de liba of shabbos is “he's there and he's living it”. There is also arusa de liba of the weekday, but there's structure and wanting to be some place.
Alte rebbe in the beginning of tanya defines good as good for its own sake, not for any other purpose or reason.
Real life/chayut is on a G-dly level.
The inyan of razu and shuv is chochmah and binah – like one who runs to see the king. When running he is still distant from the king. Why is he running to see the king? He's going to see him, not to gain any benefit. He recognizes the greatness of seeing him – this is also intrinsic value. But while running he's appreciating the value. When he gets to the king he is in a state of shuv and bitul – he is in the king's presence and if a wise person he is totally unaware of himself.
This is the element of chochmah.
Principle of human understanding even on the simple level is worlds apart from the computer. The human cares about the answer and the computer doesn't care. For the human the answer has to fit, it has to make sense. This is more than logic – it has to sit well – this is the ohr hasechel. Binah also has it, but it doesn't compare to that in chochmah. Binah is like the one who is running to see the king. He's still in the world and working with logic. Chochmah the logic is not present and he has the ohr hasechel exclusively.
for binah we have the mashal of having directions to go from place to place and you make the needed turns and you arrive – you have the desire to know how it worked, an overview, an orientation.
Chochmah is seeing the reality without the structure. This is shuv
~~~~~~~~~~~~~~
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