Monday, November 15, 2010

The spirit of sport

AyinBase with R' Paltiel 11/14/2010 Sunday 7 Kislev 5771

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

Page 35 – near the middle of the page. Line starts, “hakesser...”

Tshuvah/return/repentance is seemingly above measure, but it has the measure of the requirement that there should be tshuvah!

This is the connection of the baal tshuvah to the essence.

This is from pnimius of the kesser.

There is also a statement that “darkness is like light” and this is chitzoniut / externality of kesser. At the start of creation there was as if to say no decision which was better, good or evil. Then He chose the deeds of the tzadikim – he chose good.

It has been said that hitting a baseball involves great skill. Each sport has skills and there are coaches for every skill. These are people who live with the sport. The coach is the recognition that it has to do with the skill, but this skill is not dependent on you eye and hand, but on your spirit. If you're into it and you believe you can win, then you have a chance. It is not to have the skills. You need the personal investment.

This life force comes from the essential inner point.

Chitzoni of makif is infinite and the works of evil/selfishness reveal this infinity. It reveals the strenght/energy that is found in the world. It shows “what there is, not what it stands for”.

Pnimius hamakif is different. This is the inner aspect of the crown. It is not that we are observing infinity, but that He is providing space for you to be. An infinite resource is being provided. We observe not the world, but the koach eloki that creates it. When we see the sun rotates around the world this is pnimi, from chitzoni it is an opposite perspective.

There is intent in pnimius. King David says, “I offended You”. This is what concerns him.

A land owner through a Jewish family into ditch. The family was redeemed and the baby was left behind. The Poritz raised the child. The child was beautiful and intelligent. The Poritz provided good teachers. The child out grew his teachers. The Poritz called for a special teacher. A Jewish scholar came under disguise and the child chose him. The teacher made a condition that he have a separate home and none can enter without his permission. They learned together with success. The teacher would not let the boy near the house. The boy snuck up and saw his teacher in talit and tephilin. The teacher didn't want to tell him but the boy pressed him and taught him this too.

They decided he would tell the Poritz that he will go to an academy to learn. He went back to the Jewish community and lived openly.

When he came up above there was the issue that he suckled non-kosher milk. So he had to come back for a brief time as a baby to address this. This was not a matter of blame – it had to do with complete purity.

When the king himself comes to visit, you show him the best, even though the kingdom contains a garbage dump and needs a dump, but you don't bring him there. This is to understand pnimiut of kesser everything matters, but in the situation of chitzoni “dark and light are not different.”

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