“Soul Alone” p: 72(4)

Thursday, August 21, 2014

“Soul Alone” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 25 Menachem Av, 5774

Page 72(4)

5^th line from top of the page (line begins, “ha-hitchabrut...”) For text, click: Here or see below.

In the spiritual work there is also the joining of soul and body. It is that the soul becomes primary in the body... it is not merely understanding the message with body parameters, but in a purely spiritual fashion.

This can only be accomplished by the essence of the soul...

There are two aspects. From the body's perspective it goes through a nullification and becomes sensitive to the soul alone.

The soul unifies with the body and stays in the body, despite the fact that the soul is going through a profound cleaving to Godliness, yet it does not let go of the body.

A person, 'wants to live' and each thing, 'wants to continue to be what it is'. This is not for any gain, but rather because his sense of Godliness is through what he is. This wanting to live, is wanting to be with God.

The love of delights is the love inherent in Godliness. And the 'wanting to live' is a little taste of this 'love of delights' – ahavah be tynugim.

And this would seem to be a complete departure from the body. But the soul does not fully leave and continues its contact...

To follow this discussion, it is demanded of us to see that the soul has faculties, but that if the joining with the body were based on these faculties, then having an experience of this kind of pleasure/ecstasy would result in a departure of the soul from the body.

We tend to see sechel/mind the way the body sees it – the external level – the structure. But the true spirit of sechel is the light flowing from a living soul...!

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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, August 21, 2014

“Soul Alone” p: 72(4)

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