“Pressence of Essence” p:25/19

Sunday, October 11, 2015

“Pressence of Essence” p:25/19

AyinBase / Ayin Beis with R' Paltiel, Tishrei 5776

Page 25 of pamphlet – (At 2^nd paragraph of the page - 3^rd line. Line starts: 'heray...'). Page 19 of the book. For text see below.

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We have distinguished between the lights and the vessels. The lights are seen as infinity and the vessels as the start of creation. Yet we have the statement that chochmah (which includes lights and vessels) comes from nothing...

Ohr, which we translate as light, actually indicates the 'presence of the essence'.

When a man owns a home his home, his presence extends to every nook and cranny of the home - this lights is representative of his presence...

This is similar to 'the name'. The Torah gives great significance to names. The name indicates recognition of presence in distinction to other things or people.

The reason a person has a name is because, 'he is for real'.

The light before the contraction/tzimtzum is not there to accomplish some kind of function.

This is reality itself. Like the pure reality of the human being.

The light after the tzimtzum has a functional element. This is like all the furnishings and amenities of his home.

The reason a human being has a certain 'code of behavior', is due to his human stature – he has a reality – a true presence, and if he did not follow his code, he's violating his reality.

And he has to eat and sleep, but he does it according to his code and in a proper way.

Think of a man and his home. Without a home a man can't be a real presence in the world. This home he will furnish with various amenities... Do they come into existence when the man begins his daily routine? They exist in the essential definition that a person has a home – they are contained in the essence even though they are at a different level.

All the things that fit in the house are there in a nascent state...

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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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Sunday, October 11, 2015

“Pressence of Essence” p:25/19

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