Stand, Walk and Jump - Daily Chassidus: Essence Revealed

Sunday, March 6, 2011

Essence Revealed – You are not a smart animal p: 43

AyinBase with R' Paltiel p:43 3/6/2011 Sunday 30 AdarAleph 5771

Page 43-44 – at the 8th line

Avraham suggested that tohu and tikkun corresponds to yam and yabasha – this is discussed as the video starts.

The verse, “let the waters be gathered to one side” is saying that at frist was the element of yam/igulim – full revelation of ohr ein sof – infinity. It is an all encompassing state, without the identification of the details contained therein. But Hashem wants the yoshar element – as the verse says, 'he didn't make the world for tohu/chaos/wastland but to be settled' and this is the hamshacha of atzmus.

Hamshach of atzmus is not revelation/presentation – it is essence itself. He intended that the essence itself be revealed.

Malchus is the lowest sphirah, yet it contains all above it. The king's essence is not that he bestows certain attributes, it is his presence that makes the whole difference. With the king's presence it is real. Malchus is the lowest sphira but represents the presence of the king itself. Disobeying the decreee of the king is not so much that you are doing something wrong, but that you are offending the king.

This is what you get in yoshar. There are many creatures and each one is representative of the essence. Yoshar comes about only through tzimzum. Tzimzum creates a sense of a Giver. If the walls are removed from the treasure house, then there is no giver, just takers.

Gathering the waters, to reveal dry land is the process of tzimzum. The dry land reveals the inyan of yoshar which is the true intent, since there it is possible to have the expression of essence. Igulim/yam has no lines and orientation of left and right etc...

"The Tzaddik is like a fish in water"

The land produces growth which reflects the birth of souls.

We went to the next page: 44 and agreed we would begin here tomorrow.

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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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Sunday, March 6, 2011

Essence Revealed – You are not a smart animal p: 43

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