“The Origin of Cool” p:11

Thursday, February 7, 2013

“The Origin of Cool” p:11

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 27 Shvat 5773

Page 11

top line from of the page – (line starts, 'she yesh...') For text, click here.

There is an influence from the essence of the Shem Mah.

The inner level of kesser/crown is G-dliness itself and enables the will/ratzon and pleasure/oneg.

The experience of vision goes beyond seeing an object. It is about the union of everything. I see something at a distance, but there is unity – it is all one reality.

What is actually visible. The visible part is intangible, not its coarse presence. You see color not weight. You see a human situation, when you see a clock on the wall.

Imagine you could see the real purpose of things and not just their presence. On the first day there was light. This means that physicality did not conceal the Godliness they represent.

There is an initial birur/purification, which is like light hitting an object. It makes it visible, but does not transform the object. The object remains a coarse object, but it is illuminated...

Now imagine a second level. Imagine that the light would fully illuminate and fully penetrate the object... the real truth would be revealed... the real truth would be seen.

When a person walks in the streets, distracted by passing things and thoughts... without consciousness of G-dliness then the earth cries out, 'you boor! By what right do you tread on me?!'

The name Ban has the element of severity/gevurot. Chessed/kindness by nature is open and easily relates to everything. A kind man that does a kindness and is not thanked, is not bothered by that... he is focussed on the kindness...

Gevurot/severity by contrast is all about definition and restricted access.

All the excitement is in the absence of the king – it has to do with understanding and anticipation – but in the presence of the king there is a fine silent voice – kol damamah dakah – this is due to the bitul/nullification. Before you say, 'wow, what a grand palace, what a manicured garden!' but these are manifestations of him. When he is present there is quiet. There is an element that cannot be translated into any expression, but for his presence.

This is the affect of the essence of Shem Mah.

You cannot appreciate the essence, it affects you by its very presence. It engulfs you. You have to prepare for 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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Thursday, February 7, 2013

“The Origin of Cool” p:11

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