“Light & Essence” p:41

Thursday, October 31, 2013

“Light & Essence” p:41

AyinBase / Ayin Beis with R' Paltiel

ThursdayNight 27 Cheshvan 5774

Page 41 (מא)

At about a third from the top of the page – (line begins: 'dafka...') For text, click: Here.

We went over to speak about hashpah atzmiut – essential influence.

We have a misconception that all activity is due to a lack and pursuit of gain. This is the way things are justified in the world. Going all the way back to God. But he is based on truth. So thus all creations have an embedded sense of this truth – to some extent.

The earth supports massive amounts of vegetation – this too is reflective of a Godly truth.

Now think of the Jew with his Godly essence. We identify 2 levels – both with truth. There is the haspha of the ha-arha (reflection) and secondly, the haspa (influence) of the essence. And this is not due to any lack, or for the sake of eliminating any kind of negativity.

We teach our kids. We show them basic things. These things can seem to be for alterior motives, such as, 'so you don't hurt others', but the real purpose behind our teaching is so that they can recognize their Godly reality. In the US it is turned upside down, the kid is born and the parent asks, 'how will he earn a living', and this negative becomes the motivation. But we base it on the positive...

On an essential level, he is mashpia (providing positive influence) since he is an essence. For no particular reason.

Let's say with God's help you have a child. The child is a fully fledged individual, who goes on to recognize and represent God in the world.

Essence cannot be definitavely defined.

An essence has everything. Despite the fact that it doesn't need anything. It is based on its own truth, not the service of any purpose.

Your legs and feet and voice are all manifestations that your soul sees the whole world as its platform...

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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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Thursday, October 31, 2013

“Light & Essence” p:41

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