“A Faithful Report“ p: 56

Wednesday, September 21, 2011

“A Faithful Report“ p: 56

AyinBase with R' Paltiel 9/21/11 Wednesday 22 Elul 5771 www.dailychassidus.blogspot.com

Page 56 – at the top of the page.

We are looking at 2 levels of mind. chochmah/wisdom and binah/understanding. Sechel/mind is at the level of revelation, which is very different from ratzon/will and oneg/pleasure. Sechel is also nefesh/soul, but it is what it sees, not the means by which it sees. Sechel is a report of the soul situation. The soul makes a report and this is sechel – nevertheless it is a description – this makes it a metziut/entity and not 'part of parcel' of the soul itself.

P 56, AyinBase, Rebbe Rashab

Chochmah and binah are in this category of sechel/mind/report. These are high levels. This is the distinction between humans and animals. Animals have 'feelings' but don't have sechel. The soul makes the report not 'because I enjoy expressing it' but because it is the truth.

Sight is not like touch – you aren't physically affected – sight is a report of 'what is there'. This is like sechel with the emphasis on 'what is the truth'.

Within sechel/mind there are the 2 levels – chochmah deals on a level where midot are not yet in an element of existence. That binah has midot is not by accident – there is a direct relationship. In the world there is no experience without ramification – there are results – cause and effect. Same is true of chochma and binah. The soul is the soul. Chochmah has a message, but without the message it is nil – it is not a real presence like a soul and it is not real at the world level. Since it is a revelation it has to have a function, and what provides for this are the 'as yet undefined' midot. This is what allows the soul to see itself in the world. It sees how it's chochmah is impacting the world. So now we see how the midot in binah are a further expression of the nefesh/soul in the world.

If not for the view of the truth, people would fight in the street, but since we have sechel, that tells us, 'we both were made by the same Creator who wants co-operation' thus we can co-ordinate our efforts. Chochmah is the statement that 'this world belongs to Hashem' and inclueded there in an undefined form are the midot/measures/emotions.

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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, September 21, 2011

“A Faithful Report“ p: 56

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