“Including Everything” p: 30

Sunday, July 21, 2013

“Including Everything” p: 30

AyinBase / Ayin Beis with R' Paltiel

Photo: Batya David, Israel

Sunday 14 Menachem Av 5773

Page 30 (lamed). Below the middle of the page – (line begins: 'atzmi'im...') For text, click: Here.

The last few lines were a brief, review of the metaphor of the soul and the faculties and the way the delight of the soul spreads forth and is present in all the faculties...

the soul is the one that participates. The faculties themselves do not have the delight. And we had the question of how does the soul relate to specific faculties...? We answered by saying there is the chochmah/wisdom that makes this incredible linkage between the infinite and the finite.

Chochmah/wisdom is special, since it does not request, 'I want to personally understand what you are showing me...' - it just relates to the fundamental truth and does not need any personal substantiation of what it is learning.

It can take the truth in its pure state.

A king brings out a fundamental reality to the nation. There need to be practical regulations, but they are there not from a negative reason. But due to the reality of the nation. Chochmah is like this. It senses the reality of a situation. It relates to the truth without any trigger or negative element.

Chochmah is unique. It includes everything – a koach klali. How can anything include everything? A whole bunch of stuff and things? And how did they get in there? This is due to the fact that chochmah recognizes the truth of the essence and is nullified to that while remaining an existence/metziut.

Think of the king. People give different reasons why we need a government. And people speak from different vantage points. And then the chocham says, 'actually we need a king'. He provides for everything by making one big statement, 'this is a nation that is real' – and this is beyond 'everything'.

Chochmah contains everything, because it relates to that which is higher than everything.

He created the word and remains with the world – this gives it a fundamental reality. And from this fundamental reality comes everything that the world needs. Who makes this transition of revealing it into the world – the chocham/wise master.

Chochmah/widom identifies everything from infinity (ohr ein sof). This phenomenon is what allows us to aclimate to all kind of continual changes. It knows the essence and knows that everything is possible.

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

Sunday, July 21, 2013

“Including Everything” p: 30

No comments:

Post a Comment