“Limitless Limit” p:27/20

Sunday, November 22, 2015

“Limitless Limit” p:27/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776

Page 27 of pamphlet – (At 6th line from top of the page. Line starts: 'hagvul...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

We are attempting to relate to the principle that there is such a thing as 'limit that is limitless'.

Infinite finitued?

And these are the letters of the reshimu that contain the infinity of the light that precedes the tzimzum...

And we have said that infinity cannot be contained within limit...

And this is an important principle, pertaining to ourselves. Infinite/bli-gvul, does not mean an infinite composite element... it is not a composite of anything.

There's a primary being. He is not preceded by any other being that bring it forth. He is of such truth that He was always there. And this is not a 'time' reference. He preceded time.

And this pertains to our experience. We are creations of the infinite One. We are Godly creations and there is a Godly spark in us. That is why from within we can find elements that are infinite. Attributes that are beyond process and structure. This is His imprint. This is the way he has embedded Himself in you.

Nothing demanded the creation. This is the inexplicable quality in the creation. This is the fundamental element in reality.

We find this in our lives. One place is pro-creation. The finite human being has an infinte quality. He is not finite.

So there are elements in the human existence that cannot be explained in worldly terms. This means it has a Godly level of truth.

God made man. And man cannot be deconstructed. This is bligvul/infinity within a finite entity.

And we are saying at the level preceding the tzimtzum there is no element of presence/thinginess at all...

There is an element in the world that is literally indestructible. It is not based on tangible presence. It is inexplicable.

We relate to God, but it cannot be explained. It is a matter of awe and acknowledgement. It is a truth beyond presence.

This is like a point. A point does not have dimensions. It is a reality that is not based on dimension. This is because the world is Godly creation and is not dependent on metziut/presence.

What is a Jew? What is a Yid? He is a Godly presence. It cannot be taken away from him...

~~~~~~~~~~~~

In the recording of this discussion (see below) from Friday after class, some central topics are discussed - vessels, letters, energy and matter...

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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, November 22, 2015

“Limitless Limit” p:27/20

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