Pure Positive II

Friday, August 27, 2010

Pure Positive II

AyinBase with R' Paltiel on Friday 27 August 2010 - 17 Elul 5770

Notes from Yehuda:

8.27.10 (Friday, 17 Ellul) p.28 (third from bottom)

chesed is mispashet b/c of the oneg in it. even though there is the teva ha tov l'hativ it is not the teva that gives it its presence but rather the oneg.

in every koach there is the teva element of the koach and then there is the oneg element of the koach. reason the hand feels what it touches is a teva-dik thing. the hand is affected by the touch. same thing by the ear. the sound hits the ear drums and disturbs them. this is cause and effect. they are called senses, but this is not sensitivity at all. If I push the cup, is the cup sensitive to this? there is clearly a diff in the physicality level of the teva between touch, sound, sight but there is a teva element involved in all of them. yet in all of these koachos the nefesh is involved. clear distinction between the teva element and the nefesh element. the nefesh element is called the oneg. in touch, there is the effect of the item on the hand. then there is the feel of the hand (not the negativity aspect of it). I feel the gentleness or the roughness, the hardness or the softness. this is the oneg - how you relate to the quality of the object, not how your koach is affected itself.

this is oneg, but this is oneg that is mispashet in this particular koach, not the oneg itself. the pleasant sight/sound goes through the koach - it is related to the koach of sight/hearing. but b/c there is chayus in these kochos, therefore they open up and recognize the nuances in this sight / hearing.

we have the ability to express 22 letter through the 5 motzos ha peh. even though the sound itself is produced by various effects re: the air movement over the mouth, this is not the natural action that is taking effect. the choice to utter a particular sound comes from a much higher place. the consciousness he has in attempting to make the sound, is not how do I move my mouth, but it is focusing on the sound itself. the movement of the mouth is automatic. same in walking, you don't focus on moving the feet.

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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 27, 2010

Pure Positive II

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