Stand, Walk and Jump - Daily Chassidus: My Reality Itself

Monday, May 2, 2011

My Reality Itself – In Modesty p: 49

AyinBase with R' Paltiel p: 49 5/2/2011 Monday 28 Nissan 5771

Page 49 – about a third from the top of page (line starts: mikoach ha sechel...)

why did we start talking about sechel, when discussing physical union?

We see sechel in 'giving birth to something that is similar to himself'... giving birth in a human is a totally different phenomenon from the reproduction of animals. In animals it is reflective of the overall principle of 'kayamim be min – perpetuation of the species'. This is not an individual intent/event/resource.

As small as a man it, he carries a sense of eternality....

The sechel carries this sense and is a reflection of the presence of the neshamah/soul.

This is why there is 'birthing that which is reflective of him'...

This is the contrast between spiritual and physical hashpaa/influence/mentorship.

The intellectual/spiritual is based on universal qualities. When it comes to the physical birth it is totally personal, and it is deeper than sechel – it is the essential truth – my reality itself.

It requires absolute isolation. No interference. In the world there is no modesty. For our way there is no exposure. It draws from the soul itself. Not the species. This particular individual.

The soul of a Jew and the birth into actuality is not the perpetuation of the species – it is an individual event. An individual has a limited sojourn in the world. So what is so compelling about giving birth? It is because it is reflective of the eternal soul.

It is the individual eternity.

That the essence of the human being is eternal, although in his physical state that eternal nature is not obvious. But in some way it is revealed in the body too... 'where one forgets about the outside world and reveals his inner reality... this is not something that can exist on a functional level, but when he is in touch with his own essence.'

what is the eternity of the soul/neshamah. How can something be eternal and created? Eternal is only Him. If there is an element of eternality in the soul, it is because there is an element of Him in the soul – this is referred to chochma atzmis. Essential chochmah. That the soul senses and thirst for Essence is its essential truth. Oneg/pleasure is synonymous here with chochmah.

The real reason we experience such reality in sight, is because in sight we experience that we are part of this reality – chochmah connects to the truth.

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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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Monday, May 2, 2011

My Reality Itself – In Modesty p: 49

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