“The Fundamental Delight” p: 28

Wednesday, June 26, 2013

“The Fundamental Delight” p: 28

AyinBase / Ayin Beis with R' Paltiel Wednesday 18 Tammuz 5773

Page 28 (chuf chet). At the middle of the page – (line begins: 'bebechinat...') For text, click: Here.

We are looking at how the Torah is an intermediary between infinity and the world.

Yesterday we looked at a metaphor for 'revelations' in worlds, where they may appear to be worldly, not Godly.

It is known that the delight is the essence of the life and existence of everything.

The core that sustains the presence of each faculty is the delight/tynug.

If you truly examine all that exists, you will see that it comes from its vitality. The concept of the table pre-exists the boards and the possibility of making it. Something that has vitality/chayus is real. The reason for this is that everything has to has to have a relationship to the ultimate reality – to the Godly truth – and this is expressed in chayus/vitality.

By contrast metzius stand alone. Chayus is united with everything around it and draws from the infinite reality. A metaphor for this is breathing air – the air that surrounds us.

'Living' means something that is there not due to its own effort, but due to 'life' being provided. It is effortless. You don't even know where it comes from.

Contrary to the worldly concept where every movement is a response to outside stimuli, there is an inner motivation and delight in every activity. There is chayus/vitality in all your activity.

We are used to thinking in terms of 'ulterior motives', but that is not the correct view of the human being. Goodness is an essential element of the human being.

Midot/emotions are created from sechel/mind. There is a difference between the midah as created by the mind, and the delight that is in the midah/emotion. The mind can say, 'this is the proper emotion', but the activity of the emotion is my means of the delight/oneg that is within it. The mind is the gatekeeper, but the actual chayus is by the delight/oneg that is in 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, June 26, 2013

“The Fundamental Delight” p: 28

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