Getting up in the morning p: 41

Friday, February 18, 2011

Getting up in the morning p: 41

What used to be a rural, Jewish store in Calvinia, South Africa

AyinBase with R' Paltiel p:40 2/18/2011 Friday 14 AdarAleph 5771

Page 41 – 2nd line from the top of the page (line starts “kuli...”).

The soul enlivens a lifeless body. Like giving light to a dark world. This is because it is giving only a reflection of the life of the soul. Not the essence of life. The body comes to life, but in a limited way.

The soul also provides for the specific faculties and senses. And these too are limited.

The soul provides in a way that the body has to be prepared and exercised to recognize receive what the soul is giving. This reflection of light from the soul comes by means of tzimzum.

The will/ratzon is an intermediate stage between the life of the soul and the human faculties. Will/razon is already defined, “he wants to accomplish, such and such”. The mashal for ratzon was the 4 walls of the house as opposed to open space. The walls demarcate space, but the space has not changed. The walls say the space is usable, and so it is not the etzem. It is not just because the nefesh is in the body, that there are faculties. The soul wants to alert the body that it has senses and it does so through the ratzon.

Here we had a discussion that Naftali initiated about the origin of the tzimzum/contration and the chalal/vacuum. Through this is revealed 'other side of ein sof' – that it is not limited to being infinite. By the removal of ohrot/lights is revealed the element of finitude. Ohr in our world is like an add on, but in the real scheme of things, ohr reveals the source and having a source is more true than being an existence. So darkness is the absense of ohr. Not the other way around that things are fundamentally dark. Thus by removing the light one becomes aware of the gashmi and the metziut.

In our world darkness is fundamental – first we have darkness and then light, but in reality it is opposite to this.

Back to the topic of ratzon/will: the walls of the house do not change the space, but now it is focused space and it can be seen that things can be done. Ratzon creates the tzimzim. He wants to 'wise-up' – the ratzon provides the focus to accomplish this.

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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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Friday, February 18, 2011

Getting up in the morning p: 41

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