“Mystic Motors” p: 47

Thursday, June 30, 2011

“Mystic Motors” p: 47

AyinBase with R' Paltiel p: 47 6/30/11 Thursday 28 Sivan 5771

Page 47 – at 11th line from the top of the page (line starts: levad...)

We started the shiur with a look at 'love and fear on the level of sechel/mind'.

The extensive discussion we have been having is to lay out and show how all in the world from the spiritual to the physical, including the function of souls below is all only a reflection – it is not an essence. Sechel/mind, our highest faculty is also only a reflection.

Hishtalshalus/development from infinite to the finite is also a G-dly process itself. It is not just that there is a lower level coming about from a higher level – rather the story here is about how a G-dly element can be traced through to each level – this testifies to a direct G-dly presence. In physicality there is also a kind of hishtalshalus – there is internal combustion resulting in secondary and tertiary motion – this is translated to the level of turning the wheels! The motion originated in the motor, but by the time it reached the wheel the movement is detached from the source...

The lowest level is still energized by the highest level.

'Love and fear on the level of sechel/mind', though one of the great phenomenon is still not essence. Sechel/mind does relate to the truth of something, in contrast to middot/emotions. The Alter Rebbe says the heart of man reflects the other's heart like water reflects a face. He says, 'imagine a great king comes to a man sunk in the dirt and lifts him and cleans him, and the simple man's heart will melt in love of the king'. It is love that elicits love. Your feelings brought out my feelings. This is a personal experience/response as opposted to an objective truth.

But when it comes to sechel, it is on a different level. We can recognize things at the truth level, rather than at the personal level. So, 'I understand the greatness of The King, not how He affects me.' Now when the sechel is fully engaged it creates a love an fear based on truth, not personal experience, it seems essential, and 'I am drawn to Him in love, not because He draws me, but because it is worthy to go that way...' This in general what separates souls from angels, who generally don't attain this level. Angels are constantly aroused due to their closeness. The souls are higher. So it seems essential, 'why else are you drawn to it?! Because of essential truth, surely!' But the Rebbe says 'all of that is only on the level of chitzonius/externality!

Saying 'He is everywhere, at all times' is not an essential description, since it comes down to being a 'time and space' description. So too recognizing His Greatness is not essence.

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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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Thursday, June 30, 2011

“Mystic Motors” p: 47

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