Power Wisdom p: 50

Friday, May 13, 2011

Power Wisdom p: 50

AyinBase with R' Paltiel p: 50 5/13/2011 Friday 8 Iyar 5771

Page 50 – about 6 lines from the end of the page (line starts: ha-atzmis...)

We have been looking at what is behind the power of chochmah/wisdom. Chochmah is intangible and yet it is the center/power in a man's life. Abba/father is chochmah, and its inner aspect is the inner aspect of atik – it is the essence. This is what is seen in chochmah. This is what is the foundation of chochmah.

The physical world is an allusion to essence. It is a presence that does not require substantiation. The din of the torah is more powerful than that. It pierces the mountain. Torah is representative of chochmah – essence.

The reality of souls is this element of essential light.

This is unlimited in terms of its depth and reality.

Passing away is an extreme shock. It is hard to relate to it. Though life is just a reflection of real life, yet it is an expression of essence. So how can it dissipate? It is only a reflection and can thus separate from the body, yet it is an expression of essence. We can relate to a tree rotting or a rock being worn by water, but for a person's life to end is shocking.

You cannot create everything from within. The truth exists from the source. You cannot have every experience independent of everyone else.

The soul is an essence and the physical world is a reflection.

The soul is the very essence itself, not a copy of it, not similar to it – it is the very one!

In a human being there is the essence of the person and then there are the 613 faculties. Each faculty is a ha-arah/reflection from the nefesh. 'we become wise from seeing the opposite view' – the evolutionist is oblivious to the soul, and claim that the human being is faculties and reaction to circumstance, not something emanating from soul. This is the extent to which ha-arah/reflection is not the real thing!

We know all faculties emanate from the nefesh. The reason it has faculties is because the soul wants to affect the outside world. The nefesh itself is the makor/source for the kochot/faculties. The makor is the representation of the real thing, not the real thing itself. A 'functional' level.

Real meaning, is based in the soul. The soul gives meaning to the world.

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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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Friday, May 13, 2011

Power Wisdom p: 50

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