The beginning is wedged in the end

Friday, August 7, 2009

The beginning is wedged in the end

Aeter with R' Paltiel 8/7/09 Friday 17 Menachem Av 5769 Pay Dalet

Page pay dalet. 2 lines from the bottom of the page

There had to be a preparation for the gilui of atzmus.

This was the eating of matzah, which has the element of shiflus. Even though Hashem jumped over the gate, nevertheless the yira tata aspect of the pathway was still required.

Difference between matzah and hametz is the hay which is the aspect of malchus. The name havayah has 4 letters. And there are 4 ways to spell out the letter hay – there is a milui hay. There is the frontal hay and the hidden hay.
Shem ban alludes to shem havayah with the numerical value of 52 – which is when the hay is filled with another hay. Thus the letter hay which represents malchus has a subtle malchus hidden in it – this is not seen. The 2 hays are the two aspects of malchus – of atzilus and of ein sof.

Malchus of atzilus is the hay of creation.

But deep below that is the inyan of malchus ein sof concealed in the malchus of atzilus. We have the rule that in the seder hishtalshalus - “the inception reflects itself in the end”.

Malchus de ein sof comes to expression through malchus de atzilus.
This leads to an important principle – malchus is rooted in kesser. It is not just that it comes from there, but that the essence of the lower level is sourced in and powered by the higher level.

Thus the lower hay as represented by the “lower world” relates to the hay of the ein sof. This is to say the root of gashmius is in atmus. We don't see the connection since we are incapable of seeing that level of elokus. The koach for gashmi is koach atzmi!

the lower level represents and is similar in name and in koach – the malchus of atzilus has some of the koach of malchus of ein sof. This is like chitzoni hasechel being given meaning and power by pnimius hasechel. The world says the real existence is the chitzonius – the interaction of elements. Yidden say “wait a second the real chayus to this is the pnimius”, you sense it and look for it.

When you try and relate to a sechel it is because you sense the pnimius of it.
The truth is numbers/math have to do with being above nature. It is used for trading and that is since we are meant to live together in a G-dly world. This sechel enushi is a gateway to sechel elokis.

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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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Friday, August 7, 2009

The beginning is wedged in the end

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