Soul beyond mind p: 40

Wednesday, February 9, 2011

Soul beyond mind p: 40

AyinBase with R' Paltiel p:40 2/9/2011 Wednesday 5 AdarAleph 5771

For text right click on the icons (in tool bar on the right).

Page 40 – about 10th line from the top of the page (line starts “she haray hu...”).

We are looking at the two forms of hashpaa/mentorship and the principle difference between them.

Hashpaa sichli is chitzoni/external – to do with how the topic shows itself, and the essence and fact of the faculty is not present in the hashpaa.

We are going to look at why in hashpaas ha sechel there is no creation of mehus hasechel, in contrast to leida, where mehus ha sechel is created.

AyinBase of Rebbe Rashab, page 40 from the top (right click to enlarge)

The rav expresses what can be presented, not the very essence of his own understanding. The experience the rav has is not given over in the hashpaa. The whole root is from the koach hamaskil that is in the soul, which is the flow from the soul to be a source for sechel. Sechel searches for the real meaning of things and the soul is the reason for this. In our world things are circumstantial and are not essential entities. Looking at things superficially, objects in the world are not rooted in the world, but are a result of seeking comfort etc.

Nefesh/soul is really an essence. It is here synonymous with will. Here will is not circumstantial. It is to be understood as being higher than sechel. What is higher than sechel? Something for which we cannot identify a beginning. The sechel is really an emanation from that nefesh/will. The reason we understand is because “we want to understand”. There is a reality in sechel, since there is a reality in nefesh.

Pocession means that what we have is based on a G-dly gift. This is the basis of civil life. And there is developed an external level that deals with things and property on the practical level. This is an external level of sechel that addresses things at the worldly/practical level.

We understand sechel, but the reason it has such profound significance is not due to the logic, but due to the sense that there is a truth element and sechel leads you along these lines. To say, “I will not steal, since I don't want my neighbor to steal from me” is lacking a sense of the truth. The truth of how we are supposed to live with others, and each are allotted a portion by Him.

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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, February 9, 2011

Soul beyond mind p: 40

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