“Concrete Presence” p 56

Sunday, November 13, 2016

“Concrete Presence” p 56

Ayin Base with R' Paltiel. Tishrei 5777

Page 56 [of the pamphlet] at middle of the page – line starts: 'veyeshlomar. (P43 in the book)

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It is very hard to present the material – to present what we are learning...

For that reason we are starting again at the middle of the page.

Letters are the equivalent of a 'concrete presence'. For that you need to go back to the source of sechel!

This is what is behind the point of every idea/paradigm/sechel. It is more pointed than the point.

Letters bring the sechel to a concrete presence with ramifications and applications...

An illustration of the way that letters are rooted higher than sechel/mind is the way that the 10 hidden sphirot are treasured and hidden in the ohr ein sof that precedes the tzimtzum/contraction.

After tzimtzum there is a relation to expression/revelation. Before you have the light 'as it is unto itself'.

So you may ask what are the 10 sphirot doin' there are that point? 10 implies a number that is necessary and appropriate for creation – and this is before the tzimtzum...

The letters are coming from yechida level of the soul that is the source of sechel/mind.

We live in a huge world – each element contributes to the wholeness of the world – the tree, the bird, the sun etc... there are innumerable stars – beyond counting... how is this accommodated? How does each star have its own place? Does each star fight for its place or is it assigned to it?

The world really accommodates the stars and each thing...

So too in the yechida she b'nefesh – it is the source of all that is in the soul – every faculty and every sechel/state of mind originates there.

The world gives infinite provision. Each star has a place and a reality. The source of the soul (yechida) provides infinite provision...

This yechida is a Godly presence – unlimited – and unites everything. There is inherent unity, not on a secondary level, just because they happen to be on the same level.

This is why there can be untold number of letters coming from the soul and there is no conflict nor shortage of space – they are representative of the soul.

There is an inexhaustible supply of Godliness... this is the truth of existence... thus the world is an indestructible reality.

There is no conflict within the yechida of the soul – this is a Godly spark – one spark is an infinity. It can accommodate an infinite number of letters.

Anything Godly has total clarity. And infinite accommodation – there is not conflict within that truth.

Letters are higher than sechel/mind. They are also a vessel for sechel and identify the sechel at its source.

The soul of man is sichli – it relates to itself and world – this is part of the reality of the soul. Why does the soul need sechel? It has levels higher than that, but it has inherent the mission to be effective and this is where sechel comes into play. The soul tells you by means of sechel what is going on in the world... sechel is the souls statement to you.

In the source each sechel is a reality in its own right... there is no clash. Only one who senses the soul at that level can bring it down in words.

Meteorites collide by direction, not due to a conflict.

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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 13, 2016

“Concrete Presence” p 56

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