“Gains from Kissing” p: 65

Thursday, January 5, 2012

“Gains from Kissing” p: 65

AyinBase with R' Paltiel Thursday 10 Tevet 5772

Page 65 – about a line above the middle of the page (line starts, 'et ha metziut...')

See link (top right) for link to all pages of the text.

We are saying the chocham/sage grasps the atzilus from the perspective of asiyah.

Sechel allows you to see from a distance, so you are not in that world. So the sage is based in asiyah.

The navi/prophet has a higher basis.

When the navi/prophet is a sage then this creates a novelty in both levels. So too with souls – the souls of Israel that are requesting the 'kisses of His mouth'. They are seeking this advantage. As a result of the kiss will be a gain in the souls' essential connection.

There will be a change in the soul itself. Thus the request for the kisses makes sense!

Two reasons: the kiss comes from a higher level, which is superior to a lower essence (souls are rooted in keilim de atzilus).

Still there is something more to be understood. The request for kisses adresses the future, like Rashi says the kisses refer to teh secrets of Torah to be revealed in the future. Saying that the souls of the future will be asking... but in the future the souls will be revealed in their full glory – higher than atzilut – so why the request then, in the future, for the kisses.

All essence/mehus is connected all the way back to the Source. Even physicality that does not point to a source, which seems to be outside the worldly process of cause and effect, is reflective of essence! All levels of mehus connect back to the source, but their connection is hidden. In the future time all will be revealed and the souls' glory will be seen. So the the souls won't be representative of zivug gufni...

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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, January 5, 2012

“Gains from Kissing” p: 65

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