This little presence...

Thursday, February 3, 2011

This little presence...

AyinBase with R' Paltiel p:39 2/3/2011 Thursday 29 Shvat 5771

For text right click on the icons (in tool bar on the right).

Page 39 – 9 lines from the top of the page (line starts “mitzad...”).

Though the world is created through daas and dibur – mind and speech, yet still the inner force is ratzon – will – the will of Him who makes it. And thus there is a depth to the world that is beyond intellectual grasp. This is more than saying, “humans cannot grasp His wisdom”.

The Ari Zal could see the pristine level of sechel. He merited expressions from that level that were expansive - “that would have needed 80 years to be described”. He saw the essence, the level that cannot be expressed, but from it come expressions that are very expansive - “something similar to bli gvul/infinity, but even that is in the realm of limit and is expressible.”

Surely the essence that he saw is truly limitlessness. All “essence” is rooted in the essence of G-dliness. Everything that a human being does, is in a way of sechel, but this sechel element is not due to the practical benefit of it. It is an essential truth in a person. How can there be an essential factor in a limited being. This is because, “this little presence is rooted in Elokus, He wants it and thus it has an essential truth to it. “

There is infinity in man. Procreation is not about survival.

There is a level higher than light and dark. Darkness has effect only to someone who does not know the etzem/essence of the inyan/topic. To one who has essence there is no darkness. And light may even be a distraction!

The physical form that denies an origin and says it doesn't represent anything is from a faculty of creation that is beyond ohr. This is fully expressed in darkness. “here is something that has 'no business of being'”.

In a certain way the deeds of evil also represent His infinity. Yet He chose the light. So now the darkness is rooted in the light. We can relate to the sun emenating light automatically – it does not control the flow of light. So this is like light from darkness, “it is just there”.

Top of page 39 AyinBase of the Rebbe Rashab - right click to enlarge

The soul of man is also ohr/light that it gives to the body – and it also gives light automatically – but that is real light, not from darkness – it wants to give – that's real ohr.

This is the advantage of the light out of darkness.

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

Thursday, February 3, 2011

This little presence...

No comments:

Post a Comment