“Like a Gift; Like Labor” p:11

Thursday, February 14, 2013

“Like a Gift; Like Labor” p:11

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 4 Adar 5773

Page 11

Below middle of the page – (line starts, 'she poal...') For text, click here.

We are looking at the effect of Torah is from below to above, through the refinement of the 'animal soul', and this results in a totally new type of influence. “New Mind” is revealed. This is from the 10 sphirot as they are treasured internally in their source.

The animal soul on its own relates to the physical and coarse.

Their is a complete transformation of the animal soul. At the outset the animal soul lacks a sense of value. It is reactive. The Godly soul sees truth. The Godly soul can give direction to the animal soul, to the extent that it is transformed and incorporated into the Godly soul. As a result of this the vessels are purified to the extent that they can contain the essence of the light.

The Garden of Eden is the revelation of atzilut. A grasp of truth/Godliness. This is contrasted with the animal soul's perspective of 'the eye sees and the heart desires' in this worldy context.

As we discussed the 'animal soul' does not sense a fundamental significance in life. It senses the experience. It says, 'this looks good' or 'this is tasty'. This is reactive. It sees the physical as reality. It does not have its own perception of the value of life. The human being differs from this. It has a true value of life due to the Godly gift of a soul/nefesh. And the Godly soul can imbue the animal soul with this value – this intrinsic value.

This is a completely different understanding. It cannot be proven or logically deduced. 'You cannot put a head on someone's shoulders'.

The point: there is only one truth, but that truth is really true. It is not compromised. It is not dependent on situations. It is the source of everything. There is intrinsic value. Presence that needs no justification. In our physical setting we are quiet far from this truth, since all we value is due to some effect. But He gave us a Godly soul that has a perception of this truth. And this is the basis of real sechel/mind which is based on truth not proofs. The fact that the animal soul is oblivious to this truth makes it hard for us to relate to life itself. But there is a Godly soul which guides the animal soul. In our world we have a limited view of the Garden of Eden.

Human beings have a sense of truth. A truth you cannot wrap your mind around. A light that is beyond vessels. Reality itself.

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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, February 14, 2013

“Like a Gift; Like Labor” p:11

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