“How Can it Get Any Better? Massive Revelation of the Glory” p: 65

Thursday, January 5, 2012

“How Can it Get Any Better? Massive Revelation of the Glory” p: 65

AyinBase with R' Paltiel ThurdayNight 10 Tevet 5772

Page 65 – about a 10 lines above the end of the page (line starts, 'yihyeah...')

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

We have been looking at the 'kisses' and why souls desire them. Souls seem to be of a more profound presence than kisses. So why do they want kisses?! The answer presented was that a reflection from a higher level is superior to an essence of a lower level.

When the essence and reflection are present both levels benefit.

Now we are stepping into a deeper understanding of this matter. We learned that the request for kisses will be by souls of the future. But at that time the full glory of souls will be revealed. So what would be the benefit of, or desire for these 'kisses of His mouth'.

So this means that the answer the Rebbe presented above is no longer applicable...

The time to come will have massive revelation of the glory of souls... so why the desire for kisses then?! How can it get any better?

Since we are now talking of revelation of the essence, in the time to come, there can be no longer differentiation between different levels.

Torah Ohr explains that 'kisses', are the revelation of the essential light that is above the levels of involvement with vessels/containers.

'Kiss' here is a metaphor for the way the essential revelation will be in the time to come. So if we can understand the significance of a kiss we will be able to grasp what is alluded to.

A 'kiss' is a revelation of love that cannot be revealed in speech. Love is an emotion. It is not essence. How does love compare to essence? Normally ahavah/love has the ability to be expressed in speech. What is the revelation of love that is beyond speech? The type of love that cannot be revealed in speech...

The love beyond words, refers to the tokef/power/insistence of the love that is not possible in words. This comes through in kisses.

An emotion is revealed through sechel/mind – so there is a basis for it. If you talk of love there are already to entities and thus something that connects them. Then there is love that cannot be dressed in words, this is the force or the source... the source that drives the love out into revelation...

If a friend comes to help you it is an expression of friendship, and it has vessels. There is a cause that is identified. When we say tokef/strength we are identifying a love without external cause – there is nothing external that arouses this love.

Speech is formed inside. A ball is thrown or words are written with the power of the hand – this is an external activity by contrast. The sound is not formed in the mouth. The mouth only re formats the sound. The force of it comes from the hevel of the lev – the breath/force from within... from the heart.

The tone of voice carries the feeling more than the individual words.

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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

“How Can it Get Any Better? Massive Revelation of the Glory” p: 65

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