“Essence View” p:40

Wednesday, April 13, 2016

“Essence View” p:40

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776

Page 40 of the pamphlet – (At last line of the page. Line starts: 'hanishmah...') [page 31 in the book]. For text see below.

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We are looking at how the faculties all reside together in the nefesh/soul although one may think there would be conflict between them since they have opposing tendencies...

We had previously addressed this by saying their oppositional qualities first show up as the faculties are manifest, and not as they are nested in the soul...

Then we came to a statement from the Rebbe saying it is difficult to say this... since there are differences that are so fundamental that they must exist not just on the manifest level, but also on the essential level...

Sight relates to the essence of a thing... not with how the object appears and functions, but what is its essence.

Sight is like sechel/mind. Mind identifies things that are real. If there is no will/ratzon there is no mind/sechel.

We are going to show how faculties present something more real than their functional level.

Where does sechel/mind get a sense of reality? It gets it from ratzon/will. Sechel/mind is not the product of external experience. It tells you what truth is – what reality is. That means it has to be rooted in reality, which is the nefesh/soul.

Sechel/mind is like sight. You see the sky. And it is beyond description. You see nothing. You see reality. Reality of the world.

How does sight relate to reality...? You see the sky because it is part of the reality of the world...

And why does it relate to reality? Because you know deep down that reality is more than you can grasp, and this alerts you to that.

There is a truth. And truth doesn't come from a lie. It comes from the Truth. The Rambam says, 'there is a True Being, and from Him comes the truth of all creation...'

Please do not try to understand what that means...! it is beyond sechel/mind. Not even angels get it. But He gave us the means to know about Him and to know that there is that Truth...

Knowing it (without understanding it), makes your life relate to that Truth. And then your life is real.

This is so fundamental that this sight/mind/sechel must be this way in its source. It is distinct even there.

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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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Wednesday, April 13, 2016

“Essence View” p:40

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