Page
11 ( Line begins: 'ukenodah...'). Page 9 of the book. For text see below.
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We
are saying there are 10 faculties and they are dressed in vessels.
The vessels and the lights unite. The lights and vessels both have
distinct characters that fosters their intimate relationship.
Page
11 of pamphlet – (at
second paragraph. Line begins: 'lehitpashtusan...'). Page 9 of the
book.
For text see below.
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The
faculties of the soul are distinct. They show themselves in a
various parts of the body. And they become part of the body, even
though they are soul powers.
And
is this similar up above or is it a situation of He has no body and
no bodily similarity...
'Atzilus'
is a word with 2 implications – 1. staying close to the source
(etzel), and 2. an 'emanation' which reflects and stays close to its
source. Briah is the world below atzilus and is an actual creation.
The
difference between creation and emanation, is that a creation
identifies itself on the basis of what it is.
So
atzilus is not a real presence of its own. It is an emanation. Yet
it is described as a tziur – a structure, with individual vessels
and elements, just like the left and the right arm are different in
human being.
A
keili is a vessel. Like a cup. We use a cup for water. Water
relates to the cup and you can carry water in the cup. If you
submerge the cup into a lake of water. And the cup is 'filled'. Yet
the water is not enclothed in the cup. Its not relating to the cup.
In
atzilus things are infinite, but we are saying they are
dressed/contained in vessels...
Page
11 of pamphlet – (at
second paragraph. Line begins: 'vehadugmah...'). Page 8 of the book.
For
text see below.
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Chochmah
is the source of life for the entire human structure. Life is rooted
in Godliness. Godliness and world are totally different domains and
they don't correlate. To have Godliness relate to world,
wisdom/chochmah is brought.
Chochmah
has a similarity to body/guf, but at the same time it relates to what
is higher than it.
Think
of the faculty of sight. You see an object at a distance, yet it is
real to you. By means of sight, the reality of vision is brought
back to you. Then there is a level higher than this. Looking
through the window corresponds to sight, and then there is the level
of 'entering the room'. And inside the room it does not come to you
as revelation – you are part of it.
And
this has to do with orot and giluim... this is the level of sight...
Above that is atzmus/essence, which is above form and keilim/vessels.
Page
10 of pamphlet – (at
second paragraph. Line begins: 've-klalut...'), Page 8 in the book. For text see below.
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We are looking at the
difference between ratzon/will and oneg/delight.
Sechel
comes in limitation. Ratzon does not limit itself. Sechel comes in
the level of pnimiut – ie it relates to the vessels and settles in
them.
Delight
relates to the First Being. He is beyond sechel/mind and its
parameters. In order to relate to the First Being, one has to go to
the source of wisdom, which is delight/oneg.
Page
9 of pamphlet – (at
6th
line of second paragraph. Line begins: 'shehatorah...') , Page 7 in
the book.
For text see below.
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In mitzvoth there is
His will and His intention. Torah applies to all things
individually. Matters of Torah involve distinctions due to the light
of chochmah that is in them...
Chochmah is the
highest tip – the beginning of existence in world. It has an
element of 'coming into existence'.
Chochmah is light.
It does not impose itself on you. But you don't want to ignore it.
It illuminates and brings the Godly element into the world.
Chochmah since it is
involved with world has levels and distinctions. The will/ratzon,
which is above this, is not involved with distinctions.
Tynug/delight is the
inside of chochmah/wisdom. Chochmah recognizes the reality. Tynug
is the reality. In essence tynug does not have distinctions, but as
it comes into Torah, there are distinctions.
Tynug/delight is not
arbitrary pleasure, just like joy and frivolity are different.
Things come from a primary reality. Delight/tynug is the experience
of that reality. This reality cannot be defined and identified in
chochmah.
At Sinai, at the
giving of the Torah, their souls flew out in pleasure – the delight
of Torah was being revealed...!
The body couldn't
handle it and their souls departed.
Ratzon/will does not
become attenuated – it is at the same intensity at all levels.
Tynug/delight does vary. Chochmah is underwritten by tynug, but it
is initiated by ratzon/will.
There is a discussion
about which is higher – tynug/delight or ratzon/will. They are
equal but different. Ratzon compels and brings a directive. Tynug
comes with a convincing stance...
Page
9 of pamphlet – (at
5th
line of second paragraph. Line begins: 'hataam...') , Page 7 in the
book.
For text see below.
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At
the level of will/ratzon there are no different 'ingredients', but in
sechel/mind there are different elements.
There
are differences in the intention of the mitzvoth, but there is no
difference in the will/ratzon that is behind them...
In
the worldly perspective, the reason for doing something is 'survival'
or self promotion. Everything is seen as precarious. The person is
seen as being constantly on the brink of non-existence... this is a
false view – it is a view that does not acknowledge the Creator.
Our
view is the opposite. There is a First Being who gives live and
presence to everything. In will and delight there is a realization
of this. In sechel this element is reduced, but yet a taam/taste of
it remains...
Page
9 of pamphlet – (at
top of second paragraph. Line begins: 'vezeh-hu...') , Page 7 in the
book.
For text see below.
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We have seen how
nefesh/soul influences the faculties. The faculties are contained in
the soul – they are individual faculties with definition and
sub-divisible into components at the same time there is a soul
influence that allows them to function.
Every
mitzvah/connecting deed is from Him. And each one has its own
significance and place. The intention behind them differ, because
the reason and secret behind each is different.
And the sages say,
'don't weigh/judge and compare the mitzvoth', since the most
seemingly insignificant and the heaviest are all equal. The lack of
different is due to the will – His will – that is contained in
the mitzvah, which does not come in a finite way and is not
sub-divisible, and thus all mitzvoth are equal in this regard.
But from the
perspective of the intent and reason, there are different levels.
This is to say there
is ratzon/will and then there is sechel/mind. And at the level of
ratzon there are no differences.
Think of a house. It
demarcates space. The space it contains remains unchanged! The
demarcation allows you to relate to that reality.
The underlying spirit
of wisdom/chochmah is oneg/delight.
Oneg/delight and
ratzon/will both allow for misconception. Everyone knows sechel/mind
is not my personal perspective. It relates to truth and sometimes
goes against my personal preference. Oneg and ratzon seem to relate
to personal perspective – what I want and what I delight in...
We are mislead by the
terms 'will' and 'delight'. We perceive them to be the result of
mind/sechel, rather than the authors of sechel/mind.
In a worldly
perspective, personal gain, seems to be the prime human quest. This
is because we perceive of reality as that we can identify and then we
place will and delight as derivatives of this reality. But
this is fabricated will and delight.
The reality of oneg
and ratzon is relating to the higher reality. The soul knows reality
'cos He provides it, not because the lower sechel/mind provides for
it.
Page
9 of pamphlet – (at
top line of the page. Line begins: 'ku...') , Page 7 in the book. For text see below.
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We said that
sechel/mind, by its nature must have a limit. It works with
definition, although in essence it is light, and light is not made up
of limits and structure, yet there is a limit in how far the light
reaches.
One who is a greater
sage, who knows the topic to a greater depth can show a greater
expanse and show an inclusion of a broader spectrum, but nevertheless
it must have an end and definition.
This is because
sechel/mind is a light that imbues itself into a vessel. It does not
stand alone. And thus it is revealed with a definitive presence, so
it can be grasped and recognized.
So the element of
limit is included in the nefesh/soul itself.
Every specific
element and detail in sechel/mind has an element of ohr/light! We
may think limit is only for the purpose of identification of the
sechel. But the real purpose of limit is to relate to the sechel –
it opens up a certain perspective. The human element is in a man's
every activity.
What is the principle
behind this? The Germans were very clean, but inhuman. Cleanliness
does not make you human. What is the essence? The wise/chocham
recognizes the truth of all existence. The recognition of being a
purposeful creation made by God. And he wants that the intent of
his Designer is recognized in each of his activities. If you eat to
live, you recognize Him. If you eat to push off hunger, it is a
focus on worldly experience.
The animal is a
living body. By contrast you are life in a body...
Sechel/mind has inner
and outer levels, but at heart the soul essence of it comes through –
“I eat not to fill my belly. I eat to live...!”
Page
9 of pamphlet – (at
top line of the page. Line begins: 'ku...') , Page 7 in the book. For text see below.
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The soul includes
faculties, but they faculties are not part of the soul itself. The
faculties are not just contained in the soul, but they are inspired
by the soul.
We are contrasting
sechel/mind to ratzon/will. Mind works with inherent limits, which
is not the case with ratzon.
There is a human
quality to all of a man's activities. This 'human quality' is also
all encompassing...
The aspect of will,
gives support to the level of mind/sechel.
At the level of mind,
there are contrasts. At the level of will there is no contrast.
Sechel/mind by
definition has a limited expanse.
Think of eating. You
use a plate. At a table. With utensils. Each of these elements
are like elements of sechel/mind associated with eating. And these
elements of 'decency' are supported by the fact that you are a human
being. There is a sechel that understands the proper way to do
things. The soul has contracted itself to the degree that mind can
understand it too...
The soul has the
principle that there is a correct way to act, since action (not just
being) is part of the human being.
The contraction of
the soul and the enlivening of the faculties enables the body to act
on the soul level.
You can move from
place to place because you have a soul. You are not fixed in place
by your environment. You are not fixed to your physical place. You
are not fixed to your psychological place.
Mind comes with
definition. It is our highest faculty, but it is created by
contraction of the soul.
The communists
defined mankind on the physical/functional level. This is
imprisonment.
Page
8-9 of pamphlet – (at
second to last line of the page. Line begins: 'be-otiot...') , Page 7
in the book.
For text see below.
When a mother feeds
her baby using a spoon, there is a broad and rich spirit that unites
them, beyond the mother's ability to handle the spoon. Although at
that time she gives the spirit focus, so it is limited to a specific
action. The spirit behind it is enormous.
And the spirit
enables the gentle skill of mixing the food and using the spoon to
feed the baby.
This spirit is like
the ratzon/will that nurtures the sechel/mind.
Every faculty, even
sechel/mind, that deals with the truth itself, depends on the
soul/will that gives it an environment.
So we are saying
there is the light of the soul that allows for the light of the
mind/sechel...
Page
8 of pamphlet – (at
third to last line of the page. Line begins: 'ha-or...') , Page 7 in
the book.
For text see below.
The
faculties come forward in a defined and separate manner.
In
sechel/mind, light is limited, and even if it is mind/sechel devoid
of form, yet still it is defined.
Chassidus
speaks from a soul perspective. Not from a body perspective. The
body is real to us. The soul is something 'we are told about'. All
Torah is from the soul, but chassidus especially is based on
sechel/mind coming from the soul/neshamah...
You
have a G-dly gift of sechel/mind. This is us. There is not an
animal in the world that can relate to this!
We
want to think and learn at the sechel/mind level – we want to live
at the soul level. We want to be on the Godly level and fulfill His
will. Only the soul can relate to this. The body has no clue.
Okay
so we have this – we have sechel/mind – and when we realize the
depth and sensitivity of our insight we are shocked! Wow! Where
does it come from?! It comes from our soul, which is infinitely
above that.
The
soul is above our grasp, but we see that as it manifests itself in
body there is an imprint of soul all the way down to the level of
faculties.
And
our sechel/mind, as fine as it is, does not compare to ratzon/will!
Sechel/mind
that is above experience – what is it? Anything I acquire by a
process cannot be beyond letters/components...
Sechel/mind
is not the result of your experience. It is not acquired. Sechel is
not developed. It is revealed.
By
working, your brain becomes more refined, till it is able to reveal
more sechel/mind. Although experienced in the brain, the mind/sechel
is not physical. There is nothing tangible in mind that forces the
physical mind to understand... the brain is suitable for the mind.
Mind is not superimposed on the brain.
And
due to this you may think sechel/mind is similar to ratzon/will.
Ratzon/will is clearly present only in a living soul.
Page
8 of pamphlet – (at
lower third of the page. Line begins: 'murgash...') , Page 6 in the
book.
For text see below.
All
faculties express themselves within a certain definition and
distinction. Sechel/mind, which is the highest of the faculties,
does not express itself without limit.
What
is commonly called sechel/mind is not real mind at all. Sechel is
the light of sechel – it is not forcing itself on you – it is not
deduced from the physical world. This faculty relates to truth –
in light you identify with the truth, rather than with the tangible
and defined...
Our
training is in the opposite direction and so you can never repeat the
truth of the matter too many times.
And
still the light of sechel/mind which is on the 'reality' level is
limited...
Page
8 of pamphlet – (at
lower third of the page. Line begins: 'vezehu...') , Page 6 in the
book.
For text see below.
The
faculties come forward in a defined manner. So on the functional
level it may appear that the difference is due to the particular
situation...
Really
the faculties themselves relate to what they are doing... the hand
has a different faculty of movement from that of the foot... The
hand senses a different vitality of the soul, to that sensed by the
foot.
The
variety of faculties is enormous and they are not superimposed on
their environment – they operate in a living context...
And
all our actions are illuminated by ohr and chayut (light and
vitality) of the soul.
And
the hand has a different level of this soul light, than the foot.
The
soul provides vitality and light in a distinct way for each limb and
faculty.
