10.30.09 (Friday, 12 Cheshvan) p.84 (middle)
Sovev – world has a sense that what it has is greater than itself. not incrementally occurring.
Naming all the creatures, he gave it over to Adam haRishon. When it came to day and night, Hashem called them Himself. To give the name “day” must come from above. This is not within Adam’s immediate experience. He gets the chitzonious of it. Without the aspect that comes from above the world will not be a real presence. It would all be on the level of action, the way the scientists look at it.
Chitz & pinim are aroused through observation. Etzm has a different source.
Etzm of seichel is the unequivicol certainty in the soul that things are real. Not due to proofs. This is what the soul is. The nefesh is a reflection of that soul. Chitz & pin are a derivative of that etzm of seichel. The question of how it came to be is only because there is some sense of truth in the person. There must be something real in it. Due to what the human is.
Makif – he sees the overall message of the briah.
10.29.09 (Thursday evening, 12 Cheshvan) p.94 (middle)
Without ohr pinimi & ohr makif there would be no world.
Ohr makif vs. sovev kol almin. Makif is mata l’maila. Sovev is l’maila l’mata. If the world needs the makif, how do come to be masig the sovev (which is completely above world)? Seemingly, we should only be able to masig the makif; yet the Rebbe tells us we come to be masig the sovev.
Even sovev is needed by the world. What the world needs to be a full fledged world is ohr makif. But through the ohr makif we can come to be masig an inyan of ohr sovev.
Ratzon & oneg is like the sovev. Seichel is also called an inyan makif. Seichel is how the person knows the inyan in its truth. When it comes into middos, this is him. Seichel does not really permeate the mitzeus of the person. What is the diff between makif of seichel and of ratzon. Seichel is a makif that already has worldly parameters. Seichel there is past, present & future. Ratzon/oneg there is no past present & future.
Understanding is a conscious understanding. Anything that is conscious is active. Once it comes into seichel it already has worldly qualifiers. In a human, anything he does al pi seichel must be reevaluated. Each time he does it intentionally. On the other hand, there isn’t a rejuvenation of the ratzon. It is a constant. The way the etzm is, this is way the ratzon is. This is the diff between ratzon and seichel. The continuity of the human is based on the ratzon.
In world, sun rises in the morning it is a new day. Sun moves across the sky. Every move is another decision. Same time there is an overall reality that this is one and the same inyan. Reality of “day” vs. sunlight – day is sovev. Day is a reality. Mitzad ohr ha makif we can ultimately see the ohr sovev. World is divided into pieces. Then there is something that is continuous.
Etzm. Even though ratzon is a constant thing – it is a constant gilui of the nefesh. The etzm – nothing in the world that points to etzm.
Although gashmious rooted in atzmus, this is not the part of the gashmious that we are observing and living with.
Very heart and flesh will sing to Hashem. Not only the nefesh qualities of love & fear and kochos.
Hisgalus atzmus – what exactly is nisgala? Normally, when we say Hashem created the world we focus on what He creates. We focus on the quality of the world. In atzmus, focus is on Hashem exclusively. The world cannot dissipate into nothingness b/c Hashem made it. Even when you have no qualities, nevertheless Hashem made it. This can never be removed. This is Hashem Himself, not the way He became translated in a nivra.
What makes him think of atzmus – only when there is total dissipation of any quality / or any chayus. He turns and says to himself, that which defines who I am – I’ve lost it all. But the One who gave it to me, that didn’t dissipate. Therefore I am going to connect to the One who gave it to me. Comes as an act of desperation – but this is not unreal – comes not as a result of what the world represents – but rather if there is a world there must be a source.
Hashpa v gilui – means that you are revealing a quality. Translates into some kind of quality that can relate outside itself.
Gilui etzm – you are revealing the entire etzm exactly the way it always was. No change.
Atzmus – under normal circumstances you don’t even know that it exists.
Understand the thought process of what chassidus talks about – what we know, what we don’t. Chitzoniousdik thought process, pinimousdik thought process. Chitz – like a puzzle. How did this happen. Project a possibility how did this happen. Doesn’t come from the definition of what this is. From the chitz approach, you say of course I know about atzmus. There must have been a beginning. But this is not real knowledge. The whole mitzeus is only a projected thing. It is not your seichel. It won’t expose you to ohr at all. The gashmious remains exactly as it is. You are merely projecting.
Living seichel – this is the way I as a human being see things. The way I observe the world, I am seeing memale & sovev. It is a reality. Then I am misbonen in it. Like A”A – he realized the truth from the world in which he was living.
Chitz seichel has a place – when it is connecting you to the pinimious. Chitz seichel can be a living seichel provided it is based on pinimious ha seichel. See half cup of water. Say how did it get here. Who tells you it got here. 2 possibilities: 1) you could project and say that this table could have been without this cup – thus something must have brought it here. I can imagine the world not being, then something must have brought it here. (this is a chitzonious approach); 2) it has to have been brought here. b/c of the quality that it represents. It has a meaning. Something is pointing to something other than itself (in this way of thinking, you are coming to a higher inyan but the worldly phenomenon itself is pointing you to that inyan. Because the phenomenon has a value (a pinimious), then you begin to know something about the higher inyan.
Table. Legs and a board – Chitz approach: legs must have been attached to the board – it is too tricky to happen by itself. [Pinimous:] then you say, this leg is attached to a board to form a table. This attachment represents something. There is a purpose/ goal. The attachment was for a purpose.
Someone who wanted to be stubborn can say no it just happened that way. You haven’t proved it to me. When you say this is a table – a table must have a purpose / a maker. True but you don’t see the maker, you only see the table. The table tells you there must be a maker. Then you go a step further [Etzm of seichel] and say when I see a table I don’t see a table, I see a human being. This is a human creation. You go directly to the creator. This is human seichel. What does it stand for? You see the reality itself.
Sometimes you have to go down to the chitz, but this doesn’t become your whole way of thinking. It only clarifies the pinimous.
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