“Go Deeper” p96

Thursday, December 7, 2017

“Go Deeper” p96

“An open field of possibilities is provided, beyond what you would get from, having been convinced by proofs.“

“Go Deeper” p96

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 96 (of the pamphlet) at a third from the end of the page - line starting “ve’eyein” [P 72 of the book]

To join our whatsApp chat or receive the Notes Only Broadcast on whatsApp write to: dailychassidus@gmail.com

In response to comments on our WhatsApp group, Rabbi P wrote:

“From the above it's possible to imply that in הנחה שכלית one is closer to the ענין than in חכמה, however that's impossible since חכמה is an actual statement from the נפש, whereas הנחה שכלית has been impressed upon the נפש

What can be said in this regard is that הנחה שכלית is closer to the human experience while חכמה is much more definitive but due to its supremacy we might find it hard to accept.

For this reason we may doubt our own truth - similar to the experience of the inventor when he observes the realization of of his invention, and likewise everyone surely heard the expression ״common Yankl be real””

There are many deep and wondrous elements that are outside worldly experience. They are beyond comprehension, yet for those men of wisdom [chachamim] they can relate to these elements.

Sight: this is what is shown to you - independent of you.

Mind: this is something that comes to you via your intellect.

So how can an element of mind become fully settled [b’hanacha]?

The answer is that all mind/sechel in essence is a soul faculty [koach ha-nefesh] and not forced on a person by external experience!

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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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Thursday, December 7, 2017

“Go Deeper” p96

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