“You&#39;re Invited” p:55

Wednesday, March 5, 2014

“You're Invited” p:55

AyinBase / Ayin Beis with R' Paltiel Wednesday 3 Adar II, 5774

Page 55

At lower third of page – (line begins: "ahavah veyirah...”) For text, click: Here.

During Exodus He split the sea... but we are not talking of the wonders. We are talking of the Godly phenomenon. That is a real recognition. Standing looking at the power makes you a separate entity.

We do not engage in 'hero worship', even regarding God! Our point is not that He is able to hold the earth, but rather getting a sense of the Godly participation in creation. When He does something it is not a show of power, but rather a show of relationship and meaning...

The human being is a full fledged presence. He walks on the entire earth. He always relates to the total reality. He himself has a sense of reality. For him reality is based on his intellect, not on his experience. He knows there is a Creator who precedes the world.

He doesn't know the Creator, by proof or encounter. He knows Him prior to the beginning of his intellect. A man cannot be an uninvited guest. He wants to be an invited guest. This is the human reality, not just etiquette. The soul is real. It is not based on experiential feedback! This is the meaning of 'Godly phenomenon'. In our lives we call it a human phenomenon.

With this knowledge you see the Godly welcoming and calling that He is extending to His creations...

The Godly element is sense in chochmah, but in binah you begin to experience it and you can meditate/misbonen on it and bring out the reaction/emotion that is part of this. You are not a bystander. You are the real thing.

In the morning I wake up 'cos I was awakened, by the King of kings.

We have to perceive reality (not just how things are supported).

The human reality is infinitely superior to the physical reality.

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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 5, 2014

“You're Invited” p:55

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