“Expression and Perception” p:47

Sunday, December 22, 2013

“Expression and Perception” p:47

AyinBase / Ayin Beis with R' Paltiel Sunday 19 Tevet 5774

Page 47

At just above the middle of the page – (line begins: "einam...”) For text, click: Here.

We are pointing out that anything that has a presence that can be expressed is already at the level of ha-arah (reflection) and not mehus (essence).

This is because it is the level of expression rather than essential presence.

Hashem makes the whole world – so you may think that the significance of the relationship is knowing Him as the creator. And this would be a focus on what He is giving us rather than on Him Himself... but how can one divorce himself form his own presence, and get to the truth itself...?

The knowledge that there is a First Being is not something discovered. It is brought to us from the soul, and all sechel/mind is drawn from this. The world gets reality from the presence of the Creator. Anything that is translated on the level of 'effect' is ha-arah/reflection.

Even souls down here below do not sense Him Himself...

Only the prophet has a grasp of that level...

Or when a soul ascends to visit the higher chambers and merits a perception available only to the soul and not to the soul in a body...

This is like the Arizal's vision while asleep (the tzadik's sleep is an ascent) and there he saw beyond the filter of the body.

But comprehension here below with a soul in a body is only in the category of knowing the presence, and not the reality itself.

The Arizal said it would take him 70 year to expound on what he has seen in that vision... He saw it in sleep – which means in a state stripped of any presence or manifestation.

Souls have a much deeper sense of reality than angels. The angels have an 'encounter of Godliness' and sing praise. The souls don't 'encounter' they are part of God Himself (chelek elokah).

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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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Sunday, December 22, 2013

“Expression and Perception” p:47

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