“Constant Union” p:45

Friday, December 6, 2013

“Constant Union” p:45

AyinBase / Ayin Beis with R' Paltiel Friday 3 Tevet 5774

Page 45 מה

At 8 lines from the end of the page – (line begins: "davar...”) For text, click: Here.

We are looking at how creation; comes from Godliness into world...

Chochmah/insight and binah/understanding have a continual union, that is for the sake of making the world.

Even though binah focusses on the content and structure, yet it is constantly recognizing that this structure is representative of chochmah/insight. Think of a table, it has a structure, yet it is representative of the human spirit.

You have to recall that your world is beyond a table standing on the floor. You are held up by Him. The world does not depend on itself. It is suspended in space. It hangs on nothing. It is held in his Hand.

Chochmah/insight and binah/understanding have a continual union, and this is the union between something and nothing. Creations come to be something from nothing. So the reality is the ein/nothing.

Because this nothingness is constant, it is possible to be distracted and only see the things/yesh of the world...

There are 2 ways to see things. An idiotic way and a Godly way. Does the tree look for ways to survive to produce fruit, or is that whole spirit provided for it from a higher source? Binah is not so smart that it makes everything! It is in constant union with chochmah/wisdom that is the initiator...

Things do not create themselves! To say so is to take the spirit out of the world. If you just take ein/nothing for your own use then you lose it. Till 'things' become the only orientation.

“He renews with His kindness, the world continually...” - from nothing to something. And not for the sake of being a separate 'thing'.

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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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Friday, December 6, 2013

“Constant Union” p:45

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