Not based on vulnerability, but on his stability

Sunday, March 28, 2010

Not based on vulnerability, but on his stability

AyinBase with R' Paltiel 3/28/10 Sunday 13 Nissan 5770

Page 15 – towards the last quarter of the page – 7 lines from the bottom. Line starts, “liheyot”. See sidebar on the right hand side for copy of the text.

As one proceeds higher and he doesn't want giluim / revelations, just Him, Himself, he finds there the real kavanah is not in the rising towards Him, but in the work of shuv / return to fulfilling His will on earth.

Kavanah is beyond the manifestation of atzmus.

Except in order to relate to kavanah rather than the experience and the relationship to Him, bitul is needed.

The bitul is putting oneself aside, he recognizes this principle truth that, “since I am a non entity on my own and all I have is what He gives me, and he gives me what I have by free choice, so I should relate to what He intends with this – the decision that I should be is what makes me, not my presence.

Pnimi – internal is that which comes from the nefesh itself – purely from the nefesh, not due to any extraneous circumstances. The nefesh is complete and whole and has no sense of lacking anything. Its desires are not based on fear or desire to enhance its metzius. Because of its wholesomeness, this is the basis of the love and fear. Fear for one's existence/metziut is based on yeshus. The fact that he sees himself as vulnerable means he is not speaking from pnimius. That's why the Rebbe could say to the KGB, “this gun doesn't scare me.”

so yirah pnimius is based on the closeness of the ohr ein sof. The closeness results in love and fear, which at this level are reflective of oneg and ratzon.

The yirah is that he comes close to the ohr ein sof, and this brings to fear. Moshe came close to the burning bush and he hid his face because he was afraid to look at Him. Was he afraid to be hurt? No, he realized the awesomeness and was afraid to look at it. This is like standing in front of the king – one doesn't wallow in the beauty and glory of the palace, one realizes the presence of Greatness and is humbled.

This yirah is not based on vulnerability, but on his stability.

Hashem's will is that Torah and mitzvoth are fulfilled down here. The nefesh is like benei aliyah who do it all, only for Him. Pninius ha nefesh is not a nivrah / creation, and so can do it for no other reason.

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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, March 28, 2010

Not based on vulnerability, but on his stability

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