“The Tree's Desire” p: 68

Wednesday, March 21, 2012

“The Tree's Desire” p: 68

AyinBase with R' Paltiel WednesdayNight 27 Adar II 5772

Page 68 – at about close to half into the page (line starts, 'hakduma...') For text, see link top right of the blog. Or for text right click here.

There is a subtle point to address. Essence cannot be understood. There is chochmah/wisdom that is included in essence. On the one hand essence is perfect unity. On the other hand we say there is chochmah/wisdom there. It is not an ingredient contained there! We're saying in the pristine essence/atazmus there is everything including the wisdom/chochmah.

Chochmah is refined and humble. It recognizes essence. But why would there be something looking at essence. Why does He need to know Himself?

Essence/atzmus is the absolute reality, that is not limited to being only unto itself. Chochmah is the first enabler for everything else.

Chassidus says, 'everything wants the continuation of its existence' – this is a universal truth. It exists at all levels of existence and life. What is the impetus behind the tree's rejuvenation in Spring?

There's not rationale to it. It is a desire/ratzon. This is true in everything.

In the world you have the false idea of evolution. It says that everything develops as a response to a threat. It says things don't have their own inner initiative and life. We differ. We say it has an internal spirit to be what it is. This is beyond protecting itself against its enemies.

In Essence there is an inexhaustible spirit. Everything is there.

Knowing oneself is a statement that, 'I am knowable' - 'I can come to expression'. Chochmah is the meaning that there is an external view of things, which provides for external expression.

Principle means, 'truth in and of itself'. How do we come to such a thing in the world which is all about 'cause and effect'. It is here because through chochmah there is truth in the world.

Adam Harishon in the garden had no clothes on, but that didn't disturb his serving Hashem at all.

The origin of Torah is higher than chochmah – it is from tynug/pleasure. An essential plaything! Torah is internal and pnimi – it does not change. In halacha it says, “you think there is an obstacle to the ruling?! let the ruling pierce the mountain”.

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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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Wednesday, March 21, 2012

“The Tree's Desire” p: 68

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