“The Reach of the Heart” p: 70

Tuesday, February 7, 2012

“The Reach of the Heart” p: 70

AyinBase with R' Paltiel Tuesday 14 Shvat 5772

Page 70 – just above the middle of the page (line starts, 'ach bechol pnimi...')

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

Bechira/choice is rooted in the very essence. The choice in that which represents his essence is also a choice – he is not compelled.

He chooses that which is his essence – pnimiut ratzono.

In every pnimi/inner reality there is also the external and excess... The principle is what we discussed, that the pnimi element is a focused element. The bli gvul/inifnite has no limit, and that is the external excess of the pnimi.

Thought is reflective of nefesh/soul, and there, there is no limit. Thought is a constant presence. It represents the fact that the soul/neshamah is in the guf/body. Speech already has definition.

'Thought cannot grasp Him' and this is not just the thought in comparison to speech. Even the level of mind that is chochmah, cannot grasp Him. Why is sechel called machshavah/thought? There is a similarity – machshavha is awareness and in an aware state it is impossible to grasp Him. As pure as sechel is, it has the limit of consciousness, 'I am aware of it'.

So sechel cannot grasp Him, but the Zohar says, 'He can be grasped in the arousal of the heart!' And the heart is lower than the mind, but its grasp is not my conscious means and thus it reaches higher. The knowledge of the heart is different.

In the mind the 'will to live' is contrasted with something else. In the heart there is just one thing – one arousal.

When He speaks with a definitive voice it is from the heart. This is from ratzon/will. This is a simple will that is above mind/chochmah. It comes directly from the 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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Tuesday, February 7, 2012

“The Reach of the Heart” p: 70

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