Something from nothing

Thursday, November 11, 2010

Something from nothing

AyinBase with R' Paltiel 11/11/2010 Thursday 4 Kislev 5771

Click on the herring (in tool bar on the right) to see text.

Page 34 – second last line of the page. Line starts, “lemutav...” (at the end of the line)

Light is created and has a source. The illuminator is not a creation.

Chochmah seeks out truth. The world is something from nothing. Nothingness does not create anything. It is nothingness because it is not by virtue of its presence – it is representing the truth of existence.

Bitul and chochmah recognize this as the only real truth and this is what they are drawn to. Free choice is not based on any criteria – it is based on ein/essence.

Even one who fell into a place of deep darkness. In darkness you can only identify things by touch. He has no perception of the real measure or truth of things. His perception is limited to how it affects him. Light gives us the ability to see the reality. And to relate to it. Light is rooted in ein, in Elokus.

So even one who fell into a place of darkness... and we live in a world that lacks pure light, but he fell into a place where he cannot relate to the light aspect that is in the world... It is possible to fall to the point where one cannot differentiate between something earned and something stolen – he lacks the reality, he has only the metziut...

So one who fell into this darkness... it is within the power of torah to pull him out of there... This is like tshuvah.

This is to say he gets to the essence of good, not just that which is functional good.

Since we have a neshamah, we know there is a first Being, from whom all creation flows. This is how the Rambam opens his work – “the foundation of all knowledge is the acknowledgment that there is a first creator...”

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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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Thursday, November 11, 2010

Something from nothing

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