Many ways to the essence

Monday, April 12, 2010

Many ways to the essence

AyinBase with R' Paltiel 4/12/10 Monday 28 Nissan 5770

Page 16 – third line from the middle of the page. Line starts, “kuli”

See sidebar on the right hand side for copy of the text.

There is an incorporation of ratzu and shuv in each other, 'tho they are opposites, and seemingly self-contained and don't cause the opposite reaction, except they occur in such a way that they allow for the other phase to follow.

For this incorporated to take place is in fact the effect of a cognizance of a supreme light that is above both ratzu and shuv.

This is by means of Torah – about which it is said – those busy with torah effects peace in the gathering above and the gathering below.

What is this peace / shalom? End of conflict, quiete per se, like that of a cemetery is not peace. Peace allows for everything to express itself.

Everything is rooted in the etzem. Take a person – he has sechel and midot that are distinct, but as they come from the etzem, it is not that the etzem contains different, unrelated parts. Everything that comes from etzem comes from the same undifferentiated point. So how does an essence create seeming opposites? The etzem is of such a level of truth that you have to have all the various kochot / faculties to represent it and all there elements are rooted in the essence and represent an element of the essence.

Chochmah wants to reveal the etzem in its manner. So too for binah etc. thus the intent of each is to reveal the whole etzem. The etzem bears all of them – you look at the essence and at first you say its all chochmah, and then you see no its all binah etc...

The etzem is of such a truth/reality that it cannot be captured in a certain manner to the exclusion of another way.

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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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Monday, April 12, 2010

Many ways to the essence

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