Lost and gained in translation...

Monday, July 13, 2009

Lost and gained in translation...

Aeter with R' Paltiel 7/13/09 Monday 21 Tammuz 5769

Page pay aleph - 4^th line from the top.

The meturgeman, which is a mashal for midot hamalchus receives the haspah from the rav and he fully absorbs it and it becomes one with him.

Thus there is also an effect on the ohr – it is no longer of the same purity as it was with the rav.

As explained elsewhere – the difference of something passing through or getting dressed in the mekabel.

Hislabshus/"dressed" mean it is the holding up of the light. Ohr usually flows unobstructed, but hislabshus holds it up at this level. This is what happens with sphirot as they enter into malchus – they get absorbed and “owned” by malchus.

Kesser elyon is the first garment for ohr einsof. Why is it able to contain and conceal the light there? This is since it is able to contain and conceal it – ohr ein sof is an ohr direct from etzem – reflects atzmus – then comes kesser that can hold this light – that means that kesser has a quality simitlar to atzmus. Sometimes kesser and atzmus are used interchangeably. Kesser has a atzmus quality.

In atzmus there are different aspects. One inyan in atzmus is kesser malchus – it has the romemus and stands aloof. Another aspect is that atzmus cannot be obstructed – it is all over. Atzilus is ohrot atzmi'im, Briya's lights are not atzmi'im.

Kesser is not revealed in sphirot.

Sechel is not concealed in the mind – you are conscience of it. Kesser is able to absorb the ohr ein sof and not be aware of it. Kesser and atzmus are used interchangeably – kesser is like a lower lever of meor. Kesser has ohrot atzmi'im.

This is why it is called kesser – it is a crown and a makif – but there is an essential message. Just like you put a crown on a king – why is kingship reflected through a crown? It is a circle around the head. Normally a person functions with the abilities that are in the head. The crown symbolizes that which is above the head. The king himself is what makes it happen – not his functional qualities. What is a king? His presence. This is the primary inyan of a melech.

Kesser absorbs and this reflects the advantage of kesser. Kesser malchus is rooted in kesser. So too what brings out the romemus of the king – that is not reflected below at all – is an essential hisnasut that is not the hisnasus that is al am.

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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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Monday, July 13, 2009

Lost and gained in translation...

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