“Initial Reality” p:22-23/17

Thursday, August 20, 2015

“Initial Reality” p:22-23/17

AyinBase / Ayin Beis with R' Paltiel, Tammuz 5775

Page 23 of pamphlet – (At 3rd line from the top of the page. Line begins: 'komma...'). Page 17 of the book. For text see below.

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We are saying that the human being is a Godly creation. He has special qualities. He needs a home. Without one he does not give expression to his full humanity. He has a task. A mission. He is not a monkey or an elephant. He is not a smart animal. He is a Godly presence in the world.

And there are various ways that this is expressed. One way is his home. He has a stake in the world. He has a place that is his – renting or owning. He is anchored.

And all the tools he uses are representative of who he is.

He lift up food to his mouth. He is aloof and raises the food to him. He eats by small amounts. He doesn't get pulled down to, or into the food.

The chocham/wise man is identifiable by how he does everything – eating, walking, sleeping etc.

Earlier today we used a metaphor: you have table in the home – it serves the human being. It is conceptualized in the human intellect. It is brought into the dining room, that accepts it seamlessly. The dining room was expecting the table.

So even though it is made of wood – an extraneous material – and it is structure – yet it is fully united with the function for which it was made. It achieves unity with the room that houses it. This is like the vessels of atzilus.

Yet the table can be taken outside. This means that it can have representation in a realm that loses connection to source – this is like the way that vessels can come down into the 'created world'.

Our world is the world of 'asiya' – the created world – where it is not apparent how things are connected to their source...

and the real table is there even before it was built and brought into the dining room. This is the conceptual level – this is the truth level.

The principle of the initial reality is the source of everything else.

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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 20, 2015

“Initial Reality” p:22-23/17

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