“In a Way of Wonder” p: 171

Wednesday, August 1, 2012

“In a Way of Wonder” p: 171

AyinBase with R' Paltiel Wednesday 13 MenachemAv

Page 171 – lower quarter of the page (line starts, 'shenimshach...') For text, see link top right of the blog. And picture below.

Besides knowing the light above the world there is a more profound knowledge, as an effect of the light that is within the world – in an aspect of knowing in a 'way of wonder'.

How do we get to know something supreme/wondrous? The higher light brings us to this. After we know and comprehend the local light that is reduced and dressed in the world.

For an animal the life force that is present is exclusively to animate the body. Man was made in a totally different manner. First the body was made from the earth and into this inanimate body was blown the breath of life itself. This breath of life was of a totally different quality.

This breath of life is a statement that the life of the human is not a life that is contained and limited by the body! There is a source for this life – He is blowing it... it animates the body, but it is essentially independent.

This life is representing the Blower. It has its own self definition and function – this is intelligence that is beyond body.

Light is continually representing the luminary. Thus by knowing the light dressed in world, one can see back to the light that is above and the source for this. This is like looking at the action of the hand – it is not purely physical, there is a light in it. 13^th minute of the video.

So with this perception of the light dressed in the world we can then, by means of this strip away the level of 'revelation' to get to essence, that is devoid of revelation. We come a state of knowledge of the 'way of the supremacy/wonder of the ohr ein sof (yediah be-ofen ha-haflah de ohr ein sof...)

And we come too to a level of personal recognition/knowledge to be discussed tomorrow.

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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, August 1, 2012

“In a Way of Wonder” p: 171

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