“The Tenth Calf” p: 59

Sunday, November 20, 2011

“The Tenth Calf” p: 59

AyinBase with R' Paltiel 11/20/11 Sunday 23 Cheshvan 5772

Page 59 – about 10 lines from the end of the page (line starts: ”she bekoach ze...” )

See link on the upper right of the blog to view all pages of the text...

We are talking about the work of the 'animal soul'.

The process of the meditation brings the consciousness of the animal soul to a more refined level, though it still remains within the worldly context. It cannot fathom a total bitul/nullification to elokus, yet it can be exposed to a great connection with G-dliness/Elokus.

The first step was to identify the G-dly light and life in the world.

It meditates on this. And the sechel realizes the connection to the ratzon/will. This gives it a principle reality. This is a knowing that does have an effect.

Meditation is delving into what is behind the sechel.

If you say all is evolution, then each entity is unrelated. In contrast we say things are inherently related because they are from the same source and have the same soul...

This is true regarding human beings and everything else.

This perspective is available to the 'animal soul'. It can relate to this unity. He senses this reality. By mind he recognizes the G-dly light and life and by delving into this he perceives the truth of this unity.

Meditation is getting to the essence of the sechel. It digs in. it delves in to focus on essence...

As a result of this meditation/hisbonenut he relates to and approaches the G-dly light and loses interest in the physicality of the world. His conscious sechel/mind has now acquired a resource of life. He is no longer compelled by external observation. His sechel/mind now has a presence of its own – it is no longer reactive. The basis is no longer physical reality. This is the ability of the 'animal soul' of the human being. It does not sever it's attachment to physicality.

What is delving deeply? You stand outside and view a house and its details. But the house exists to you as an entity. When you enter the house it takes on a different reality. It still occupies space, but you now are inside and thus recognize a completely different significance.

This is the recognition of the human or spiritual element of space. This is delving into something. The sichli/mind level becomes the reality.

The animal soul next realizes that it can go further. It can go beyond relating to the G-dliness that gives significance to physicality.

Having experienced that G-dliness is the essence, he can now recognize that 'it is desirable to go after the Essence, rather than the level that enlivens the world'.

This is a transition to a level of greater truth. He has not identified essence, except with his realization that physicality is insignificant, he now has a new direction – a quest for Essence itself (not levels associated with physicality).

But the 'animal soul' senses, 'I should want it, but I don't really want it since I am an animal soul. Can I go for the truth for itself, or only because it appeals to me...?' 'i'm fooling myself'.

I want the truth. And his sechel impels him – 'you should want the real thing'. This is plain sechel. His sechel says to him, 'don't fool yourself, you should want the real thing!'

Where does it get the sense of wanting the real thing and where it go to satisfy this longing? Torah and mitzvoth.

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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, November 20, 2011

“The Tenth Calf” p: 59

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