“New Unity” p: 7-8

Wednesday, January 16, 2013

“New Unity” p: 7-8

AyinBase / Ayin Beis with R' Paltiel Wednesday 5 Shvat 5773

Page 7

5 lines from end of page – (line starts, 'sheyumshach...') For text, click here.

"אמנם עיקר ההמשכה שעל ידי התורה הוא שנמשך תוספת אורות..."

"The primary hamshacha through Torah is that it draws additional lights"

The principle we have discussed is that the ratzon and the flow of light and the initial creation is all due to the preparation of vessels/keilim. This is because light does not remain as light unless there are vessels. The vessels elicit the initial revelation of light in the first place.

In fact, for the light to be revealed there has to be “putting aside of His first 'natural' status” - this is the bitul of the ratzon. And the vessels effectuate this. And this is why Torah is called derech – path. The vessel is instrumental in revealing the profound truth in the ohr/light.

When the unity is revealed in a place of separation then its real depth is revealed. G-dly light and will is revealed as a result of Torah and mitzvoth. They effectuate the revelation that could not be accomplished in any other way.

There are 2 types of 'download'/hamshacha. G-d made the world and then there is the area of avodah/work. What is avodah? Kabbalah says it is the drawing down of new mochin/mind.

There is mochin/mind and middot/emotions. They both exist in the human being, but they are very very distinct and are representative of different principles... Middot drive the actions. But mochin drives the middot. The mochin relates to that which is above, and not influenced by the person himself. It enables a human being to act within a truth that is greater than his own interest...

Mochin/mind has an 'objective' view. Middot don't have this.

So avodah/work brings new mochin. And what is new mochin/mind? You may think it is the new way existing mind is effecting the middot/emotions. But that's not it.

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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, January 16, 2013

“New Unity” p: 7-8

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