“I'm a king” p: 49

Thursday, April 28, 2011

“I'm a king” p: 49

AyinBase with R' Paltiel p: 49 4/28/2011 ThursdayNight 24 Nissan 5771

Page 49 – 5th line from the top of page (line starts: im ha-kaylim...)

We said that the kav ends in malchus of atzilus. The continuation into the lower worlds is via a curtain that does not allow the ohr/light to come through. The vessels are more definitive than the ohr/light and can penetrate the curtain, to the other side.

King David

Why is malchus of atzilus different. Why can it pass through the curtain. Malchus is unique – it can relate to anything. This is like a king that incorporates all under his rule. Every inch is under him – from the halls of power to the simple hovel. Even the space is his domain. Thus from the perspective of malchus, also biya (the lower worlds) can survive and exist.

A blind man is released from all mitzvot since he doesn't have a real world and no evil inclination. What is the difference? Both the sighted person and the blind man can explain an idea, but for a man that sees, the idea is real because he saw it. The blind man has just the understanding. Understanding cannot create a reality. Only seeing the reality can create it.

Bina has a sense of reality from chochmah. Chochma is like the sight. Because we saw the truth of G-dliness with closed eyes, hence what we see with our open eyes is real. We take a step based on a sense of overall reality. Bina is sustained by the chochmah.

Bina has a right of being due to the chochmah, which gives it a sense of reality.

How does bina receive from chochmah? By acceptance, and by grasping on its own terms.

What if you have a creature with zero incling of what chochmah is? It cannot exist. Chochmah cannot create something that has no grasp of it.

This is not the case with the king. If you are in his domain and recognize him, you receive all of your life force even if you have no understanding of the king. This is a completely different form of hashpaa/influence.

The king represents a fundamental reality that includes all.

Every man is a king in his home. A stranger cannot enter. 'I'm a king not just on my table and food, but on every inch of space in my home!'

This element of malchus is what allows for biya/lower worlds.

The space in the world is the ultimate of bitul. It accepts all.

This malchus facilitates the creation of the lower worlds which have no way to relate to the essence of G-dliness. Once we recognize we are in the King's domain then we can start to build.

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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, April 28, 2011

“I'm a king” p: 49

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