“Open Eyes” p: 162-3

Thursday, May 24, 2012

“Open Eyes” p: 162-3

AyinBase with R' Paltiel ThursdayNight 3 Sivan 5772

Page 162 – at 6^th to last line of the second para. (line starts, 'she ayno...') For text, see link top right of the blog. Or for text right click here.

Essence cannot be defined in sechel/mind, yet it can have the insight that essence exists. This is because chochmah/wisdom is an emanation from the soul.

If you keep your chochmah alive you know that, like a host of the meal, the essence cannot be defined. This is where the chochmah is vulnerable to the coarseness of the world, and one can say, 'this is all imaginary'! Chochmah is like sight, and one can easily 'close your eyes'.

Inside the text: so just like the light is connected to the sun itself, similarly every light that is connected to an essence, is like an essence. Thus it is like tzurah atzmius / essential form.

But a light that comes through an obstacle or filter, is a likeness of the essence, but it is not essential.

Gilui / revelation is that something is known 'outside'. Essence cannot be know outside. Up until the world was created there was just, 'Him and His name alone'. This is His Essence, referred to as 'Him' since He is hidden.

This is an essential concealment. This means there is 'no particular step taken to keep it concealed'. It is not 'in the realm of revelation'.

'HisName' refers to the element of gilui/revelation, which is just a reflection of the essence, but not the essence itself.

We are looking to understand, 'a revelation of a reflection alone, and not really the essence' – isn't it obvious?! Essence cannot be revealed. And why reflection? Why not ohr/light? Ha-arah refers to the functional aspect of the light, and not the essential element.

In darkness it is possible to say the world is the result of an accidental occurrence. You just have objects interacting with each other. You don't see anything. This is darkness.

The heart of darkness is a concealment of reality. Similarly on the other side, light allows you to see objects, but that is just the effect. The principle of light is that, 'there is a reality'.

This is why we are saying the ohr from the essence is just a functional element, because the essential element of the light is essence, and that is not revealed.

He is essence, and His Name is a revelation of a reflection.

The essence of light is 'the principle of reality'.

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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, May 24, 2012

“Open Eyes” p: 162-3

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