“Eat to Live” p:9/7

Sunday, March 15, 2015

“Eat to Live” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775

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.

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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, March 15, 2015

“Eat to Live” p:9/7

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