The Reality Does Not Change p: 51

Thursday, May 26, 2011

The Reality Does Not Change p: 51

AyinBase with R' Paltiel p: 51 5/26/2011 ThursdayNight 22 Iyar 5771

Page 51 – just below the middle of the page (line starts: haray, ha ohr...)

The light that we use, and the way the light works, enabling us to see is based on the fact that the object blocks the light. This is the same as walking into the object. But the inner reality of light is that it shows reality itself – not showing the reflection and obstruction.

A logical process is based on the principle that one thing will not allow another thing to take up its place.

Even light that has the quality of revealing the essence, even that light is not nearly on the same level as the essence...

essential light is not a logical derivative. It is a principle that only human sechel/mind can relate to it. 'Open your eyes and see it'.

Essential light in the human being is not sechel/mind. Ratzon/will is an ohr atzmi/essential light. It says, 'this is the soul/nefesh'. This ratzon/will comes from the nefesh.

The ratzon is not comparable to nefesh/soul itself.

The will to live is behind, and the spirit beyond every activity. The force of the soul can be directed incorrectly, but the ratzon does not change. Thus it is possible to do tshuvah/return, since the reality does not change.

The essential light is essential only because it represents essence. For it to do this it has to be a non-entity, to be a complete representative.

A mashal/metaphor for something that is representative of an essence, yet is a non-entity: 'space' is perceived as an infinity. The way it is viewed and understood in secular thought is that space is 'nothingness' into which anything can be place. Space is not seen as a provision for anything. We don't agree with this. We say, no, this 'nothingness' is something which is a positive presence. It is a prresentation of the infinite Melech/King. Space is the domain of the king.

The reason there is space in the world is due to middot hamalchus. Anything you do is done in the presence of the King, and this is what makes it happen.

It is nothingness that is there as the ohr/light of the infinite.

'All is in the domain of One King' is experienced because when we sit here and look over there, we have no qualms about going there, since it is the very same space – it all represents the same thing – the 'very same King'.

This nothingness of space represents not the King but the presence of the King. Space is ohr atzmi/essential light. You can do anything you want with it and you cannot do away with it.

Space itself is heder hamitziut – non-entity and can thus represent the essence fully. That true presence is everywhere.

The essence which is present due to its truth (not because it makes itself known) is the true existence and the essential light is nothingness in comparison. The space tells us of the presence of the King. This is how we receive it, but in truth, 'the King is everywhere'.

Space is being used as a means to understand these terms.

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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, May 26, 2011

The Reality Does Not Change p: 51

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