“'I Don't Believe' is a Lie” p: 169

Friday, September 28, 2012

“'I Don't Believe' is a Lie” p: 169

AyinBase / Ayin Beis with R' Paltiel Friday 12 Tishrei 5772

Page169 – 6^th line from the end of the page – (line starts, 'de-atzilus...') For text, see picture below.

This entire discussion, including the piece about physical fire, (which is physically present, but has an element of its source, to which it cleaves. Keili/vessel does not have this nature. It wants to be an entity 'unto itself'), are only metaphors to show that there are different levels, and the finer it is, the more recognition there is of the source within it.

Ohr is light. Ziv is shine. If we say a person's face has a shine, it is illustrative of the deeper life that is going on. It shows what's going on inside.

Light can have effect at a distance. 'Shine' doesn't cover distance – it doesn't have a presence.

We have to strip our perception to get to the reality of light. Just like sight relates to the spiritual faculty of chochmah/wisdom and relating to truth... so too light is not just a form of energy.

The light of daylight is effective, not by just extending itself outwards, but by remaining attached to to the source.

Faith is the upper level of wisdom. Wisdom/chochmah is described as koach mah – faculty of 'what' – a presence that is most receptive and humble. But it is a presence. Emunah/faith is also part of chochmah, but bitul/nullification applies only to chochmah not emunah/faith. Faith is beyond bitul. There's no recipient like in chochmah.

Faith/emunah is a spark of the soul, it is like the soul.

Breathing is given to us – we're not even aware of it – it is beyond 'taking it for granted' – it is the very experience of physical life. All awareness comes after this. But we can prevent it. This is a metaphor for life. Life is given automatically, but you can block yourself from the flow of life.

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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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Friday, September 28, 2012

“'I Don't Believe' is a Lie” p: 169

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