The Demand for Truth p: 50

Tuesday, May 17, 2011

The Demand for Truth p: 50

AyinBase with R' Paltiel p: 50 5/17/2011 Tuesday 13 Iyar 5771

Page 50 – 2 lines from the end of the page (line starts: ubehistalshalus... )

In the realm of histalshalus, what we have explained, that the effect is from the ha-arah/reflection not the essence, this is seen in the process of ilu ve alu / cause and effect. The cause and the effect are 2 separate entities. This is reflection/ha-arah of a reflection/ha-arah!

Ha-arah/reflection is external and has an effect. Chochmah and binah are ilu ve alu. If you recognize something in chochmah this draws one to decipher what has been seen. The chochmah itself is only a ha-arah – 'it is a view of something – a pure view of something'. It is not that thing itself.

Take the experience of seeing the sunlight. We are intrigued – we ask 'what is this? How does it work?' Yet we don't ask what is the sun? This is because the sun is not a ha-arah, it is an entity a mahus. We have sechel and sechel says that everything has a fundamental reality.

For the rav to give sechel to his student, he has to draw a reflection to give him. Sechel is a ha-arah/reflection, that is imparted to him, so why can't an animal have sechel? An animal can be trained to act in a certain way, but not to think in a certain way. The principle of sechel is rooted in the special nefesh/soul of the human. And this is above sechel.

We know right and wrong, which is a sechel principle. When things are wrong we are uncomfortable – it irks our soul. A person can go on mesirat nefesh to address this. Sechel is a statement that, 'this is nefesh ha-adam / soul of man', which demands there has to be a truth, a reality. Sechel is a ha-arah of this statement of the soul.

Why couldn't Avraham/Abraham accept the idea that day and night are made by different forces? He says 'there is an owner to the world', this is a different element, this is not a sechel demand, his soul rejected that the effect is the reality. He wanted the primary reality.

We say there is unity in the world, 'it is all one'. The reality of world is not world! The reality is the Creator of the world! This is above sechel, and is sensed in the soul.

The rav/teacher is in touch with his nefesh and his sechel originates from there.

The essence of man is not just, 'how to live' but rather, 'what is the meaning of being here?'

Our animal soul is not a regular animal. It is different. It is not just smarter, it is sechel based, except its basis is from world/bottom rather than the top. The human animal soul develops a rationale for its actions. So in this respect it is worse than an animal, yet because he has sechel he can be shown the other side and with proper discipline he/the animal soul can appreciate the other side – finer qualities, real life.

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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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Tuesday, May 17, 2011

The Demand for Truth p: 50

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