Resources Unlimited p: 47

Sunday, April 3, 2011

Resources Unlimited p: 47

Jewish children, with their teacher, Samarkand, 1910

AyinBase with R' Paltiel p: 47 4/3/2011 Sunday 28 AdarBase 5771

Page 47 - a few lines below the middle of the page (line starts: chitzoniut...)

Holiness also has externality, but it never disassociates from its source. Klipa takes the externality and runs away with it – that is all it is interested in.

That chochmah and binah both recognize an advantage in the other (klipa wouldn't be interested in anything beyond itself). Peretz Mutchkin explains that a pig lies in dirty/mud and that's not enough – he needs to roll in it. He's very satisfied with where he is and there's no telling him to clean up his act.

P 47 (lower half), R' Rashab

Being aware of an element that I don't have and wanting to relate to it, is cognizance of a greater truth.

Learning Rebbe Rashab's chassidus, with R' Paltilel, 2011

Chochmah and binah form a union based on knowing they will gain – and this is called external. They don't have the cognizance of being one with the other – being 2 halves of one entity.

Once they are in a marriage, they don't ask, 'what's in it for me? What do I get?' they now are in a state of 'let's strengthen this union'.

In the world there is not state of pnimi and atzmus (inner essence). Only if you see the world from the Creator perspective will the G-dly/essential element be revealed.

His desire for Torah and Mitzvot is essential. This is the opposite of a worldly perspective, that rules come to secure and civilize the world. But the truth is the opposite: to reveal Torah and Mitzvoth, the world was created.

When you see in everything in this world in terms of Elokus, then you make a dwelling place for Him.

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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, April 3, 2011

Resources Unlimited p: 47

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