“Sweet and Sour“ p: 56

Thursday, September 22, 2011

“Sweet and Sour“ p: 56

AyinBase with R' Paltiel 9/22/11 Thursday 23 Elul 5771

Page 56 – at the top of the page.

There is a reason the soul spills over into chochmah and binah, and that is to have some effect in the external world – this is done via midot/measures/emotions.

At the top of the page the Rebbe is telling us that in chochmah the midot are not yet a metziut. To explain this we are looking at the situation of water and firmament.

The firmaments were expanding and Hashem froze it in place – this represents that the concept as it is in chochmah can be turned in any direction. But when it is in binah, which is the state of hasagah/understanting it is not possible to divert it or turn it in another direction.

Chochmah is a point. So what is the meaning that it can be turned in different direction? Chochmah is how it comes from the soul. haskalah/binah is the impression that is made on one's conscious thinking. Sight has these 2 elements. You can see things at a glance – this it the 'truth itself', along with that is the impression it makes on you. Hashem place a human being in the world – it is the reality, not circumstantial – this is the fundamental/chochmah element of our relationship with the world. This initial truth is the G-dly element and His declaration of what a human being is.

The second element of sight is the hasagah/binah/understanding. The hasagah that comes is already the effect. How it is being viewed, recognized and experienced in the person.

So how can the 'truth/point' of chochmah be turned? The answer is that the point cannot be moved, but the element that is an external message can be shifted.

A person alive in a body has pleasant and unpleasant experiences. You may think that these are predefined – that sweet is pleasant and sour is unpleasant. But the truth is it varies – sometimes sour is refreshing and sweet unpleasant. Thus this element of life can be experienced in many ways – nothing definitive. This illustrates that though the point of life is the same, the effect (haskalah in our discussion) varies.

2 comments:

Abba PaltielSeptember 22, 2011 at 3:52 PM
Correction;the 2 elements we talked about this morning ar both within Chochma - the nekuda/point and the haskola/impression.
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SWJSeptember 22, 2011 at 8:39 PM
yes, thanks for the clarification. even though haskala starts to sound like binah, here it is within chochmah.
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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, September 22, 2011

“Sweet and Sour“ p: 56

2 comments: