“Thought &amp; Speech” p:14/11

Thursday, May 21, 2015

“Thought & Speech” p:14/11

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775

Page 14 of pamphlet – (last third of the page. Line begins: 'kuli...'). Page 11 of the book. For text see below.

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This section has been referring back to the metaphor, where we looked at the faculties of the soul. The faculties are not the soul itself. They are faculties with a functional design and desire.

The relate to the body of the person and bring life to the various parts of the body and bring life to the body.

The soul itself could not be dressed into the body. These are faculties – functioning elements from the soul.

Atzilus is an emanaton, as opposed to a creation.

It does not stand alone as do things in creation.

The lower worlds are novel, with stand alone reality.

They come from the Source, but they are given independence.

The higher world of atzilus is not novel. It is a revelation of the pre-existing (eternal) reality.

Atzilus is actual Godliness.

Thought and speech are close to each other, yet there is a fundamental difference between them. Speech contains only what is in the mind and heart, yet it is a 'stand alone' expression that is known externally to the person – it is a new creation.

Thought is also a great novelty, but by contrast it is internal to the person.

Speech does not happen automatically. Thought on the other hand is 'automatic' even though it has content and structure. Thought is a direct flow from the internal experience of mind and emotions. It is a direct flow, but it is a revelation.

This is to give a handle to the principle of atzilus (which is little like thought) and biya / the lower worlds (which are like speech).

A man eats at a table. This is not just an afterthought. It is based on the human stature – it is an essential element, revealed on a functional level.

There is a fundamental reality. A functional derivative comes through to us in the form of sight.

If you ask, 'how do you know?' you are blind. The reality is there.

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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, May 21, 2015

“Thought & Speech” p:14/11

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