Everything is ready

Thursday, August 26, 2010

Everything is ready

AyinBase with R' Paltiel 8/26/2010 Thursday 16 Elul 5770

Click on the herring (in tool bar on the right) to see text.

Page 28 – about middle of the page. Line starts, “shel kol davar...”

We're looking at tynug and why it is the essence. We saw that the metziut is due to the chayut/life that is in it. There is a meaning to every existence.

So this sounds like every metziut is in a state of flux – if it didn't have a task it would disappear. But the koach hayad / the faculty of the hand is always present and doesn't have to be constantly active. We have all our faculties even though they may be at rest.

This chayus when the faculty is not active is due to the oneg that is in it.

A human life is a full fledged experience/entity even if he is at the last seconds of life.

The core is oneg – and this persists at all times.

Here oneg is not “pleasure” in the common sense of the word. Anything that is structure dependent does nor represent oneg – oneg is only that which is true in and of itself.

Jewish children with their Rabbi - Samarkand 1910 Prokudin-Gorskii

Shabbat is called oneg. Everything is ready. Nothing is left to be done. Then we experience the higher element. Nothing is lacking, and nothing can be lacking, and this is where I belong and am connected – there is a profound infinity.

The principle of G-dliness is the meaning of “that which cannot be missing anything – the essential truth, that is there not because it is filling some gap.”

We have a mission here in the world and the name refers to it. Now it seems we're saying this mission is not just functional. Mission means getting done something that is missing. This is how it reflects itself on the mundane level. But at essence the is a background to all that. “I am part of the world and the world is mine – we have an intrinsic connection”.

The element of world is to reveal all that is in essence. So on the one hand we say we're accomplishing and building, on the other hand we're saying, “all of this pre-existed, my building it”.

“Look how smart I am and how much money I will make” - this is not oneg.

“Look at how much the world contains – see the infinity that is becoming manifest” - this is oneg.

Why is the truth missed? He is enticed away from the true meaning.

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... וחיי עולם

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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, August 26, 2010

Everything is ready

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