“Beyond Conviction” p: 46

Sunday, June 26, 2011

“Beyond Conviction” p: 46

Sketch of Yehudah, by Hershel Bonchek

AyinBase with R' Paltiel p: 46 6/26/11 Sunday 24 Sivan 5771

Page 46 – at end of 3^rd line from the end of the page (line starts: hamehavum...)

We concluded discussing the 'ha-arah' element in creation. We showed how all and even the angels with emotion and mind, are still only from this element of 'reflection'.

It an angel experiences a light beyond their level they become completely nullified.

Matisyahu, going for some chassidus....

The angel has mind, and feels like 'it is really there'. mind/comprehension is amazing! It is the furthest thing from being 'natural'.

Sight is a good metaphor for the kind of comprehension we are talking of. Sight too is 'unnatural'. Sight brings us the truth of what we see, to such an extend that no further substantiation is needed.

Touch is secondary, it is like 'knowing things through myself' as opposed to knowing things as they are unto themselves, through sight. Sight doesn't need substantiation.

Dancing in the steets, Lag Bomer, 5771, 2011, Crown Heights

The same is true in sechel/mind. We learn things and become convinced they are true. This is not imaginary. We don't say, 'I should see it this way, since sechel is telling me to see it this way' - this is not sechel. Sechel is a direct contact/sighting of the topic. This means I have it on an internal level. This is indicative of being a real a existence.

How do we differentiate between real hasaga/mind and imaginary conception. A simple answer is 'it is not possible to be different'.

This is a miraculous gift and it exists exclusively in a human being.

Naftali giving a gemara shiur

This is what the Rambam says, the beginning and foundation of sechel/mind is to know that there is a First Being. And without that recognition, you find the world on the basis of your experience of it – that's not chochmah/mind. Know the world has a basis before your experience of it! Then you can have chochmah/sechel/mind. Then the world is real. Without this you just have personal experience.

Angels have knowledge – they are masig elokus – they have comprehension. Thus they are real. You cannot comprehend something real unless you are real.

An angel can speak in the name of Hashem. We cannot. The angel speak in His name and he is also a shaliach/emmisary of G-d. While the angel is totally given over to serve Him, yet at the same time he feels like he is carrying Hashem's message. Yet they become null when there is a greater light than what they can tolerate. They sense they are real, but they lack a final level of reality.

Man accomplishes what angels cannot.

The human being brings the whole world to a different perspective. He brings reality to the world. It is a folly to explain the world to man from the perspective of world. Man brings significance to world. When planning the moon landing, the Rebbe was asked if there was any objection to moom exploration. He answered, 'there's no problem, but they will be disappointed with what they find.' The reality of world (and the moon) is based on man and torah.

The RAMBAM

The angels are not essential (as are the souls of man), but are only a reflection. They are a reflection of the truth – not the truth itself...

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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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Sunday, June 26, 2011

“Beyond Conviction” p: 46

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