“Mind & Soul” p:40

Tuesday, October 22, 2013

“Mind & Soul” p:40

AyinBase / Ayin Beis with R' Paltiel Tuesday 18 Cheshvan 5774

Page 40 (מ)

At about a third into the page – (line begins: 'she haray hu...') For text, click: Here.

Two points: the emphasis on sechel and chochmah, and the other point, 'it seems the soul comes from God and has nothing to do with the biological father'...

These points are related. The emphasis on sechel and chochmah is that they are the moment when one has a full view of his neshamah/soul. The other faculties are further derivatives of this.

Life in a person is not from his parents. His parents provide his body. His life is provided by God. This life in a person is the the basis for sechel/mind. In worldly thinking, if you don't relate to soul and essential will, then 'touch' becomes the basis of 'mind'. But we say you have a soul and an essential will.

A human being has dignity. He stands for truth, not experience.

The sense that you have a reality is the greatest gift. This is infinite. This is the Father giving his son part of Himself. The human being can sense reality beyond features, beyond 'pleasant' or 'unpleasant'. It is not a worldly presence. It is a Godly presence.

This cannot be given by spiritual mentorship. It is the giving of essence.

God told Abraham, 'take your only son and put him on the alter'. This is the basis of the strength of our nation. But what is it? What does it mean? It means He has imbued this nation with His truth. Totally super worldy. And Abraham was the one who was put through this test and this changed our entire psyche and being...!

We are bringing out the point of realizing who and what we are. What is a human being and what is a Jew. The significance of his actions and his breathing...

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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, October 22, 2013

“Mind & Soul” p:40

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