Definitive and Infinite p: 50

Wednesday, May 11, 2011

Definitive and Infinite p: 50

AyinBase with R' Paltiel p: 50 5/11/2011 Wednesday 7 Iyar 5771

Page 50 – just below the middle of the page (line starts: umetziusan...)

We have been explaining how the souls come to be a true presence.

The souls are made of essential light. This means the soul is not limited – it is eternal and can go to everyplace.

Essence does not become the source for something, rather the essence itself takes that form. And this is the soul. It is not a derivative of essence, it is essence.

This is understood from the 2 types of mentorship discussed before. One, physical mentorship resulting in the birth of a child, because the essential faculty of the father is given and not a derivative thereof. Thus a new existence is brought into being.

In contrast, two, the hashpaa/mentorship on the level of sechel/mind. The student experiences a new sechel/mind, not just new information. The mekabel/recipient learns to make his own progress in every area of sechel. Thus the rav/teacher is in a sense creating a sechel in the student. But this is not part of the sechel of the teacher – rather the light of the sechel of the mekabel/student has been aroused/revealed. The teacher 'wakes up and refines' the student.

The soul is definitive and infinite! This is a paradox.

We have seen that there are 2 kinds of infinity – inner and external. Having a huge amount of something is an external infinity. Having the King or a renewable resource from ein, then you have an immeasurable infinity – this is an inyan of etzem/essence.

In this week's parsha in the Torah we learn about honesty in business, and fair pricing in moveable objects, but for land any agreed price is the price! There is no overcharging. Land has an element of infinity to it and is thus outside the market constraints.

This is like the soul being at the same time definitive and infinite!

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

Wednesday, May 11, 2011

Definitive and Infinite p: 50

No comments:

Post a Comment