The etzem conceals itself, but it surfaces.

Wednesday, October 21, 2009

The etzem conceals itself, but it surfaces.

Aeter with R' Paltiel 10/21/09 Wednesday 3 Chesvan 5770 P:PayGimmel

About a 3rd from the top - line starts veyesh bechinat yirah ilah – about a 3rd down the page pay gimmel.

We said chochmah is gilui mehus ha ohr. Even though it is a true observation of the inyan, there is still, just as in sight you and the object are separate – you are not part of it – you see the gillui. Yirah ilyonah is the yirah as it is contained in the malchus itself – that is realized not through observation, but etzem and malchus are one thing. This is not a gilui, but a surfacing.

The am and the malchus are one thing. This is yirah ilyonah. This is different from yirah ilah, which is something separate from the king.

Etzem elokus is everywhere, but we don't sense it. Why do we have to go to chochmah to sense it? The etzem conceals itself, but it surfaces. (ohr is affected by tzimzum, not etzem). Surfacing is when you are given ability/permission to see that which you are usually not able to see.

This yirah was able to extract the people from the darkness of mitzraim, since this yirah reaches every place. Why does it reach everywhere? Since it is everywhere.

Why yirah and not etzem? There is a difference between taking an object out of place, the object is moved because of the force acting on it. Coming out of mitzraim the people chose/acknowledged and the people followed Hashem into the desert – it was really their decision to go.

Elokus is in all places and darkness does not hide or cover it – it was this level of atzmus that affected the exodus.

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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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Wednesday, October 21, 2009

The etzem conceals itself, but it surfaces.

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