“Evoking Love” p:14

Thursday, March 21, 2013

“Evoking Love” p:14

AyinBase / Ayin Beis with R' Paltiel ThursdayNight10 Nissan 5773

Page 14

At middle of the second paragraph of the page – (line begins: bekiruv...') For text, click: Here.

Looking at the principle of ratzu/run and shuv/return, we see the Rebbe says the run is love and the return is awe/fear.

Love is the result of special attention and mutual benefit. Love is awoken in the recipient.

The love is aroused and developed by affection and attention.

We are talking about a real soul love, without any political calculations of receiving benefit. We are talking about a pure human response. And the one who initiates the love is also doing it without calculation. The closeness that he shows is both bringing closeness and inspiration.

This relates in a quality called ahava/love.

This is obviously different from the 'love' in 'I love icecream'. This needs to be properly identified, especially due to the coarseness of the world in which we live.

If we conceive of 2 people as being inherently distinct, it is like thinking of one rock bumping up against another. There is the thought of 'what's in it for me', and unfortunately this is a prevalent view.

This view is a total lie. It is not what happens among human beings. They live like human beings and see things this way. They don't react, they live. The basis for human perception is that there is a First Being.

The emotions of a human being is reflective of the human mind!

We have great emphasis of the faculties of mind. And then there is enormous focus on good character traits, because it is the proof of the knowledge of the mind permeating the entire being.

We want to understand love the way chassidus means it. Real love is only possible if he realizes that he himself is not a 'stand alone entity' but is rather is part of the Godly truth... and this will open his heart to real love for God and others.

To love another, the other person has to be real. Not that I am getting some benefit. He is real because there is the Godly truth that brings him into being. This is the basis for the truth of love in the level of emotion.

Handling the emotions is more difficult than working at the level of mind/sechel.

The mentor/mashpia has to descend and experience the student's position. He has to experience what it is like to have no concept of this particular sechel/outlook.

And then he says, 'okay, let's look at this together'. This is called 'hislabshut' – enclothement.

Godliness has come down and enclothed itself in the world and creations to enliven them... Godliness provides the vitatlity to lifeless bodies. It descends and relates to lifelessness and brings life to them!

No comments:

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

Pages

Thursday, March 21, 2013

“Evoking Love” p:14

No comments:

Post a Comment