Being there and experiencing the greatness

Monday, August 10, 2009

Being there and experiencing the greatness

Aeter with R' Paltiel 8/10 Monday 20 Menachem Av 5769

Pay hay – 6 lines from the top.

We are explaining yirah ilah and yirah tata.

Yirah ilah is where he is butul be etzem. Not like yirah tata where he brings the yirah on himself by hisbonenut.

Yirah ilah – bitul be etzem – not a yirah that he imposes on himself. Bitul be etzem is a response to the truth itself. He is seeing the inyan – the ohr is be gilui and he doesn't have to explain it to himself.

This is like one who comes to the king. There are 2 types of yirah in approaching the king. One is before he enters the palace – the yirah is according to his reflection on the greatness of the king and the yirah will be according to the depth of his hisbonenus.

The other yirah is when he actually enters the chamber of the king – he doesn't have to impose anything on himself and say, “hey, now i'm standing before the king.” The yirah is based on the greatness of the king himself.

When the bitul is a function of sechel that means he's (his personal identity) involved. When in the king's presence there is not self there is only the king. Thus these are the two steps. By the first he becomes fit to come before the

king and as a result of that he is able to enter the king's chamber.

If he has a natural sensitivity to greatness, when entering the king's palace he will be completely null/dissipated. If he lacks the sensitivity he will completely miss the message that comes from seeing the king.

With proper preparation he is able to both, be there and to experience the greatness. The preparation revealed the intelligence that is needed to relate to being in the king's presence. Just to be subdued and nullified is not experiencing the king. The keili to receive the king's presence is his bitul. Prior to his hisbonenus he felt reality was “yeshus”, and if something of gilui ohr is coming on this reality it clashes completely.

With hisbonenus he realizes yeshus is not all there is – he comes in contact with a higher reality – this bitul becomes his vessel to accept the actual greatness that follows (when he's in the king's presence) – accept it and process it – and that processing doesn't create a yesh, but a deeper bitul – his metzius is the metzius of the king. It his not his sechel – it is the truth itsefl that he recognizes.

The best mashal we have for this bitul be metzius is chochmah. Just like sight relates to the truth, you see it 'cos it is there.

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

No comments:

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

Pages

Monday, August 10, 2009

Being there and experiencing the greatness

No comments:

Post a Comment