• V

  Velvel -2 years ago

  Dear Rabbi YY Jacobson!

  I like the way you teach. If would show how to get “0” or how beetl connected  to sin

  of Adam and Eve. I think in this Maamar  also missing roll of Yetzer Hara .

    Thank you.

  Velvel.

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• R

  rochel -2 years ago

  silence

  It’s a very interesting experience with this maimar:
  There is nothing to take home, you can’t take home ayin. It’s the ability to remain in this experience without really getting it and embracing that experience as is.
  It’s like trying to explain the beauty of the Grand Canyion, you can only experience it when you surrender to it, it’s not a mind experience. When you don’t have to be anywhere, you become open to be everywhere. Same with this maimar. If I want this maimar to bring me to fabulous spiritual high places, if I have expectations that this maimar will allow me to touch certain deep spiritual truths and experiences than we might be on a wonderful journey, but perhaps it’s not the journey the Rebbe is trying to take us on this maimar. It’s a journey into an unknown…before the perception of self.
  I find that my mind is desperately trying to grasp  those profound truths….
  My mind is my habitual tool I use in the journeys of my life, I take refuge in it, I hide in it, I feel protected by it, I look for safety, logic, etc…. It’s so fearful when I try to surrender my mind.
  I feel naked, exposed, vulnerable and very alone. It feels like I’m losing my footing on the familiar ground as I know it.
  But perhaps it’s the courage to stand in this unfamiliar, so vulnerable ground. Even just for a few seconds, that might allow us to step into something new.
  A new reality and a new healing. We might have just entered into a new dimension and perception a place that we can truly call home.

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• Anonymous -2 years ago

  BH. 

  The maamar is not differentiation between midis of NB and neshama.  

  Those of NB need fixing?

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• R

  rachel -2 years ago

  ayin

  This maimar is teaching me that the experiences that I can’t wrap my brain around because I’m not able to make sense out of them are as much part of reality as the experiences that my brain can process and make sense.
  This is so vital for healing. Especially when we experience trauma which consists of experiences that we can’t process or digest because they doesn’t make sense.

  For example, If I need surgery and a surgeon makes an incision in my belly, it won’t be traumatic because I can wrap my brain around why he is doing it.

  But if I’m attacked by a gangster that stabs me, I won’t be able to digest that experience. My brain can’t hold such an experience, it doesn’t make sense, it becomes a trauma. Healing happens when I can begin to make room for those experiences and find some meaning (sense). The place that can allow me to hold all those senseless experiences that we can’t wrap our brain around is in the reality of a silence in a consciousness of ayin. When we try to integrate trauma in the world of Yeshus it’s a constant combat that we almost never win.

  This maimar is showing us from where ultimate healing sprouts. From a reality of ayin,  a place of surrender, of humility, a place where the mind can stay with experiences that can’t be wrapped around our brain, experiences of chaos and uncertainty and one doesn’t feel homeless, it’s a place…

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  • D

    din -2 years ago

    And yet middot cannot contradict sechel as there cannot be contradictions in reality when it comes down to it. Thus another solution to accepting “irrational” middot and situations such as a gangster attacking you may be to truly understand what occurred as opposed to running from understanding (for example understanding that the gangster has a positive motivation for himself such as to get some money or feel some power), that might dominate the truama even better han accepting it blindly.

    I think failing to engage trauma like you said is part of the self serving “I’m a poor victim” mentality that simply perpetuates the truama..the fact is that everything that occurs in reality is part of reality and at the very least doesn’t contradict sechel, and if overcome our narratives and truly engage the truama with sechel, understanding it honestly and authentically, the truama cannot ultimately survive since it’s only traumatic from that lower more ignorant point of view.

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    • Y

      yosel -2 years ago

      I think that can be dangerous. As it causes people to doubt themselves and suppress their emotional and primal state of being. sechel can only be helpful if it is about bitul not about contradicting the feelings.

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• D

  Dini -2 years ago

  wow

  Thank you so much! It’s been truly a growing experience to try to grasp this maamer. It demands a lot of stretching on every level. Drip, drop. It slowly goes in - in the place where you make space in your heart, mind and soul.

  Would you say that this maamer is laying out the blueprint/path for a person to live in alignment with their true ‘I’ but in order to get there - one needs to be in alignment with ein sof via bitul?

  So deep! Beautiful!

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• SG

  Sarah Goldberg -2 years ago

  The question about the apparent contradiction between

  The lifelong job of improving and changing middos and the maamer's point that primal drive, aka middos are unalterable is simply that there are 2 definitions of middos. 

  The primal midda is your basic internal  unchangeable color of your soul as apposed to their external manifestation as seen and perceived by others.  

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• M

  Mihal -2 years ago

  Are you saying that the ultimate goal is that we should eventually be free to be ourselves - our best selves - not having to self sensor - not being afraid of the effect of our decisions?

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• S

  Sara -2 years ago

  Maybe you can

  provide a personal example and how you would attempt to overcome it, deal with it.

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• SG

  Sarah Goldberg -2 years ago

  If life's journey is to go from birth to death,

  From thing-ness to No-thingness thru the constant application of seychel, 

  And, we are but mirrors of what happens to Hashem, how then does this process occur by Hashem? 

  Can Hashem be like a newborn? Can He be in a state of thing-ness ever? Can He progress thru His lifetime, whatever that means by Hashem, from thing-ness  to No-thingness? 

  How then can this process we go thru in our lifetimes ever apply to Hashem who is above and beyond time? 

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• SG

  Sarah Goldberg -2 years ago

  The objective of seychel is to take us from thing-ness to

  No-thingness.

  Notice that when we are born we are totally "thing-ness", totally selfish and desirous of what we personally want. A newborn only knows what it wants-and wants it now!- and could care less about everything and everyone else. The newborn wants to be fed, changed, held, etc. No desires outside of itself. This is THING-NESS.

  At the other end of a life properly lived, a person about to depart this realm for the next, realizes that this world, his body and desires are nothing, are insignificant, are subservient to higher matters.  At the brink of death a refined person realizes that he is "NO-THING-NESS". 

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  • SG

    Sarah Goldberg -2 years ago

    And this lifelong journey, from a newborn to a person about to pass away, from thing-ness to no-thingness is accomplished by the constant daily application of seychel throughout life

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• S

  Sara -2 years ago

  This is very hard

  to wrap my brain around. Maybe you can provide steps to do this.

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• SG

  Sarah Goldberg -2 years ago

  Should we even try to understand the maamer?

  For what then, did the Rebbe say (and write) the maamer (or any other Torah) if not that people should learn it, try to understand it and try to apply it?

  When one studies any other branch of knowledge, lehavdil, one may or may not understand it. There is  no supernal reward for this type of study. 

  But for Torah, even if one doesn't understand, there is  reward for every minute of study. 

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Maamar Meraglim Shlach 5715 #8

Rabbi YY Jacobson

• June 21, 2021
• |
• 11 Tamuz 5781
• |
• 556 views

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