“He Sees and Knows What he Sees” p: 65

Monday, January 2, 2012

“He Sees and Knows What he Sees” p: 65

AyinBase with R' Paltiel Monday 7 Tevet 5772

Page 65 – at the 8^th line of the page (line starts, 'bedibur hamskil...')

See link (top right) for link to all pages of the text.

We have been looking at why the souls of Israel (that have essential connection) are requesting “kisses of his mouth” which are more external connection.

Chochmah is like sight and there in sight, there too are levels of revelation even though it seems to be an instantaneous faculty. The levels depend on the extent to which the multiplicity is realized. 'It makes sense and I can reltate to it...' is already the external level of sight that feeds into binah.

This is true in the 'mind's eye', not the physical eye. But prophesy is a deeper level – it is like the sight of the eye. The prophesy is engraved in the prophet's mind. It is on par with physical sight.

The physical eye, 'sees it because it is visible'. The mind's eye by contrast is reached by rising up trough the sechel/mind. Prophesy is not a mind/sechel process. But a direct sighting. But still it has to be said that if the prophet is a great sage/chacham enables the refinement of his keilim/vessels. This is like 'better eyesight' – he has greater acuity and clarity – not that he applies his sagacity to what he sees.

Then the formation and engraving of the vision is with greater revelation.

Sight leaves no doubt as to what one saw. Sechel is a result of a process and fraught with doubt. Sight by contrast is going straight to the reality. But the degree of clarity can vary, thus when you has a combination of chochmah and nevuah that affects the prophesy – his vessels had been refined.

As a result of the elevation by chochmah/kisses then the revelation of a mehus from a higher level is enabled. Nevuah/prophesy seems superior to chochmah/wisdom but it is only found with a chacham/sage. Why the correlation? Why does prophesy come only to the sage? At a certain point the prophesy was taken from the sages and placed on the children – but this is not real prophesy. The real prophet sees and knows what he sees.

A greater sage is more able to grasp what the prophesy is talking about...

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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, January 2, 2012

“He Sees and Knows What he Sees” p: 65

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