Keep it clean p: 41

Tuesday, February 22, 2011

Keep it clean p: 41

AyinBase with R' Paltiel p:41 2/22/2011 Tuesday 18 AdarAleph 5771

Page 41 – below the middle of the page (line starts “ikar...”).

We are looking at the fact that the tipa/seminal drop is sourced specifically in the essence. To understand this better we need to reexamine the way there is mentorship of sechel and light. How does an essence have light? The essence recognizes in itself, the universality of what it stands for. The hashpaa of sechel comes from this element. We attempt to transmit sechel based on this principle of universality. Koach ha maskil is from the nefesh – it is the cognizance of a universal truth in sechel.

Layda/birth, by contrast is different. Is not from revelation of ohr/light. It is specifically from the essence. About the drop it is said, “this is mine”, not this is a universal truth. The child resembles the parent, because it is personal, not universal. It is a matter of eternity not universality.

p 41, AyinBase, Rebbe Rashab, lower section of the page (right click to enlarge)

The intent of ratzon is to arouse the sechel. 'I want to live'. Now what it is to have a human life is first identified by the sechel. To live like a human being, one's sechel needs to be employed. The sechel says one should keep things clean, and wear clothes. The ratzon says, 'live'.

The truth is that space is a G-dly infinite presence that allows for everything. The space itself is greater than anything that occupies it. Ratzon is like the demarcation of space, which is like the nefesh/soul. The nefesh itself does not need to be focused – it is a truth unto itself. Yet it has the desire to influence and hence the ratzon takes on a focus.

No comments:

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

Pages

Tuesday, February 22, 2011

Keep it clean p: 41

No comments:

Post a Comment