The activity of silence

Wednesday, November 17, 2010

The activity of silence

AyinBase with R' Paltiel 11/17/2010 Wednesday 10 Kislev 5771

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Page 35 – 5 lines from the end the page.

We counter a certain approach. We counter the worldy approach. There is a philosophy that say humans are fundamentally evil. As a philosophy it is not based on history, but on a view of existence, “where should good come from?” This is the week in the bible of countering Eisav (Esau).

The silence is like the bli mah on which all depends – the world is suspended by this “nothing”. The world is essentially good.

“The basis of knowledge is that there is a first Being that creates all and keeps everything in existence”, says the Rambam.

Everything that exists including klipah is fundamentally good.

The silence reaches the pnimius of kesser (the interior of the crown). This level is that everything is happening right now. It is being given right now! We have the infinity of space not because it is infinite but because it is being maintained infinitely.

This inner level has no presence – it is silence. This is in contrast to infinity. This is beyond ein sof. This is beyond the finite and the infinite.

It is not solicited. It is by means of fullness/completeness of this service (the service that states, “i have nothing, but what You make of me”), then automatically is drawn down/revealed this level of pnimius ha kesser (interior of the crown).

“atem tacharishu” - “you be quite” was said to us at the crossing of the sea. Escaping Egypt. There were 4 approaches to the crisis of facing the sea and having the army of egypt chasing us. Hashem said to us, “cancel all your plans, this is in My hands. It is not even in the realm of infinity. It is up to Me. From My (Atik) level the world doesn't really exist.” And we were quite and went into and through the sea...

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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, November 17, 2010

The activity of silence

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