“Your Stance” p:22

Wednesday, May 22, 2013

“Your Stance” p:22

AyinBase / Ayin Beis with R' Paltiel Wednesday 13 Sivan 5773

Page 22 (chuf bet). 5 lines into the second paragraph of the page – (line begins: 'bechinat...') For text, click: Here.

Yesterday we looked at the way Godliness is in creation and in the human form is a manifestation of Godliness, not Godliness itself...

We started to introduce the tzura atzmi – the essential form... we are saying that the soul and body are in different categories. The body never becomes soul, yet it receives the soul and allows it to function at the body level. Thus intelligence is a soul element working in a physical/body context...

We say the human being is on the earth, but he stands upright, he is not sunk into the earth... and its parameters...

So we asked why does the soul require a body of a certain form... it is a Godly miracle that the soul functions in a body, so what does it matter what form of body it uses...? The answer is that despite the fact that the body is not the soul it is a representation of the soul at the body/tzurah level.

The uniqueness of the human being is that the brain is the nerve center for everything. This means that the principle of the human being is 'what is above him' and what he stands for.

The soul is an essence, and the body is not. But the body is a representation of the soul on its level.

Any form is the aspect of expression and revelation, as opposed to the essence as it is unto itself. It is the presentation of the essence.

Take the example of a table in the dining room. The kitchen table belongs there and the dining room table in the dining room. This décor and location and significance of the room calls for a dining room table.

A gold ring. A ring can be made from plastic or from gold. The plastic is not meant for the finger. The ring, to decorate the hand calls for gold, not plastic.

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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, May 22, 2013

“Your Stance” p:22

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