“Truth and Intended Creation” p:56

Wednesday, March 19, 2014

“Truth and Intended Creation” p:56

AyinBase / Ayin Beis with R' Paltiel Wednesday 17 Adar II, 5774

Page 56

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

We are discussing in a focused way the relationship between chochmah and binah...

Chochmah is the ein/nothing/truth element. The nothingness of malchus in comparison to briah, is like the nothingness of chochmah in relation to the 'somethingness' of binah. What does this add for us? It is to see how chochmah is an aspect of ein/nothing even though it is sechel.

Creation is not an automatic out growth of something higher. It is a novel and intentional level. We say speech is the way He created the world. Speech is the first expression that is in time and space (your thoughts are private and speech is an external creation). When I speak it is a decision... this is creation.

The levels before creation are called ein/nothing. Speech is in time and space. It is created in nothingness. So to stand there it needs a full structure.

Ein does not need formatting. It is maintained by the intent, by the reality that initiates it. This is the difference between the levels of malchus and briah. Malchus is nothingness – it is part of the ein sof – the Godly world. World at the level of Godly truth...

Chochmah is nothingness in contrast to binah. So too malchus is nothingness in contrast to briah (the created worlds).

Start with your inner reality not the world. Start with sechel/inner mind. The examination of the world from a worldly perspective will lead you to the opposite of truth.

The essence of chochmah/wisdom is separated remotely from the process of creation (seder hishtalshalus).

Chochmah is a flash. A spark/point in time. But the essence of chochmah is entirely above – essence of soul of Godliness. Binah by contrast is based in time.

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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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Wednesday, March 19, 2014

“Truth and Intended Creation” p:56

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