“Keep Your Sense of Shame” p: 170

Thursday, October 18, 2012

“Keep Your Sense of Shame” p: 170

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 2 Cheshvan 5772

Page 170 – about 7 lines from end of top paragraph of the page – (line starts, 'u-bah bechinat...') For text, see picture below.

We are giving a metaphor for the phenomenon of the contraction/tzimzum and then the re-introduction of the light. The tzimzum removes the light/revelation, but not the reality behind the light.

The mashpia/mentor reveals sechel/new mind to the student. This is a revelation. Real sechel is not, 'to figure out how things are' but rather that, 'the way things are is the correct way to go' – it brings the perception 'that this is the truth itself'.

When there is a contraction, the full view of the truth is removed and only the reality itself, the statement remains.

The light after the tzimzum is removed and you are left with a general point (nekudah klalit), that defines and gives a general definition and limit to what the hashpaah/mentorship shall be.

The recipient needs something limited and specific. And that becomes the conduit for exposure to the light of sechel/mind in general.

To reveal and produce the light from the general point, the rav/master should see the aspects appropriate for the student.

To build understanding you start with something limited. Take the example of 'don't steal' – it fits into our world, but from the Torah perspective that's not what it is about.

To really 'get it' one has to go back to 'where this is all coming from'. 'Don't steal' represens the G-dly presence in the world. To get a grasp of this you have to go through 'chozer u-may-ir / return and illuminate'. And for the student you don't start with the light, you start with the simple decree, 'don't steal'.

Sechel is not to 'figure things out'. Real sechel/mind is not deductive. It is a statement that, 'that which has been figured out carries the power of truth and should be pursued'. Sechel develops with age. The first requirement is to realize your human stature.

Sechel relates to something totally intangible. It says, 'there is truth behind this and you should follow through'. For the student the light of sechel is not fully realized. The mentor needs to present to him at his level.

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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, October 18, 2012

“Keep Your Sense of Shame” p: 170

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