Created as Such p: 47

Monday, March 28, 2011

Created as Such p: 47

AyinBase with R' Paltiel p: 47 3/28/2011 MondayNight 22 AdarBase 5771

Page 47 - at 9th line of the page (line starts: ha-arah levad...)

We have been explaining how all creations are just a reflection of their source and not an essence...

there is no inyan atzmi in the entire creation. Even sechel and hasagah – mindfulness only a reflection. In the sechel that senses G-dliness, there are 2 elements – a logical argument doesn't give us a real sense. To masig/relate to anything it has to be real. So where does it become a reality? In emunah/faith. Sechel is a koach ha nefesh – a soul faculty – a pure faculty in the person, but it is dressed in the body and thus of the neshamah element there remains just what the body can relate to.

Essence is created as such. It came to be 'just the way it is'. It does not develop in stages. That only exists in the G-dly realm.

Why do we busy ourselves with 'essence' so much if it is beyond our grasp? To make us feel bad? A major piece of Tanya – the Alte Rebbe talks about simcha. One reflects that he is a host to the shchinah. Learning these things of chassidus, opens one's mind to understand that one is a host, and to sense, 'who' one is hosting. This gives life to a person. Our joy is not in terms of how great we become, but our joy of 'how great is the G-d that we are serving'.

We say the word is created from the sphirah of malchus. And it is the lowest of the them – it reveals the least of the King. It speaks the least of His greatness. Just like a king of flesh and blood, the army and commands don't speak of his wisdom. Now if you know his wisdom you may know more. But where do you have Him? In his malchus. Malchus is the presence of the King himself.

In the nation the king is present in every locale. This is malchus. You have very little knowledge, but you have the king himself.

We know that we don't know – we realize the greatness of the King. It is not about us, it is about Him. We have joy and elation – there is reality to our world.

Malchus tells us the least, but gives us the King himself. Malchus is not a statement, it is a presence. We have a world with great reality – starting from a physical level. What does it represent? Why is it real under all circumstances? Because He wants it to be!

Having a hasagah in elokus... what is possible? I have some level direct knowledge. This is in emunah. Emunah is direct knowledge. Steadfast. It cannot be altered. It is an inherent reality. Emunah is on the one hand beyond our understanding. On the other hand it is the point we get from the nefesh – almost like the nefesh itself. It does not translate into the body, since the body goes through process and changes.

Emunah is like a point of reality coming into the body. This point makes elokus/G-dliness real, since it is a piece of neshamah that we experience. There is a spark of G-dliness and on account of this there can be mesirat nefesh – giving over the soul.

Amalek is unforgivable. Why? Amalek 'cooled you off on your path'. The path was after the exodus from Egypt to get the Torah at Sinai. Israel was aflame with soul purpose. Pharoah saw miracles, not G-d.

When Amalek saw the soul flame this is equivalent to seeing G-d's presence. He had the audacity to interfere with this. He went against G-dliness and thus he is identified as the enemy of G-d. The enemy of the Jews is the enemy of G-d.

Israel has a knowledge a of G-d that is more than a reflection, but it cannot be grasped with sechel/mind. Emunah is this G-dly spark, unaffected by the body.

Emunah does not ask the body for permission, or if it understands.

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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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Monday, March 28, 2011

Created as Such p: 47

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