“The Home and The Table” p: 28

Tuesday, June 25, 2013

“The Home and The Table” p: 28

AyinBase / Ayin Beis with R' Paltiel Tuesday 17 Tammuz 5773

Photo: Batya David, Israel

Page 28 (chuf chet). At the 12^th line on the page – (line begins: 'korit lehu...') For text, click: Here.

Tynug does not translate as 'pleasure' since, pleasure is an active state. We are talking of delight of the nefesh, which is an internal state based just on being alive and drawing its life from the infinite!

Thus when we speak of oneg, we say hidden or essential oneg/delight. The presence of this oneg/delight is due to the fact that this essence has an inherent reality. This is in contrast to anything in the world that needs an 'arousal' and does have its own inner sense of reality. Oneg hanefesh means soul delight, based on the 'truth of its own truth' and the truth that flows through it.

This is reminiscent of the question, 'what would be if the world was reduced to nothing in one second, without any suffering – would that be a tragedy of nothing...?' from within the world mentality, you would say 'nothing happened, since the world runs on competition and protection and challenge', this is a superficial view of the world, where it is just 'cause and effect' and the inherent 'life element is discounted'.

King David compared his love for Torah and mitzvoth like song... and he was punished for this... he was missing the target and not describing Torah at its true level.

Torah is the intermediary between infinity and world. Everything has to have an element from infinity/ein sof, otherwise it could not exist.

What brings revelation from the essential level into the practical/functional level of the world? Where is the link between the two levels? You sit at a table and chair in your home and it seems functional. But at the chochmah/wisdom level, there is a link to the home's essential character.

So too, there is the infinite truth of Godliness, and then there are worlds. Nothing can exist without the link to infinity, and Torah makes this link.

Torah does this by means of the essential delight that is enclothed in it. It connects above and below. And the essential delight (tynug atzmi) is what connects it to the top...

The essential delight (tynug atzmi) is in Torah as it is in primal wisdom (chochmah hakedumah).

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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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Tuesday, June 25, 2013

“The Home and The Table” p: 28

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