Relate to the Real World p: 49

Tuesday, May 3, 2011

Relate to the Real World p: 49

AyinBase with R' Paltiel p: 49 5/3/2011 Tuesday 29 Nissan 5771

Page 49 – about a third from the top of page (line starts: mikoach ha sechel...)

Souls are called, children of His/Makom. This is because the root of their coming into being is from the helem ha atzmi – the essential content of chochmah in the Essence.

They are from the concealed essence.

Birth represents in the human being – essence itself – its own truth. This is true on the soul level and on earth. There is no context – it is derivative of the essence itself. It is from the primal chochmah – chochmah in an initial state before it became a faculty.

Even though the world contains many things, and all are created individually, yet each thing is a revelation of the content of His ratzon. Ratzon/will is makif/surrounding. An action doesn't have a basis for existence – it needs a context. For example a table is made and stands alone, but it is given substance/right to be by the human owner. If he doesn't want it – it will vanish. This is a mashal/metaphor for creation.

Nothing can exist without there being a G-dly presence in this thing. And how is the G-dly presence represented in the world? Ratzon. This gives the world reality. ratzon/will unlike speech does not become separate from the person. So too above – it does not become separate.

His will gives existence and place for the world.

The world is great, but I pales in comparison to His will.

The world is made by His external will. His internal will if for the souls of Israel.

p 49 AyinBase, Rebbe Rashab (right click to open in new window and enlarge)

What is the world about? Not its physicality, but its purpose. Torah and souls of Israel are that purpose.

How do they bring reality to the world? Their existence and avodah is the same and they represent the G-dly sense for the world.

What would the world be like if not for the human being? Some of the liberals say, 'oh, it would be a wonderful world, the creatures, would roam free...'

We say a world without a human being is senseless. Without purpose. Pointless. What does the human being bring? That there is a point 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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Tuesday, May 3, 2011

Relate to the Real World p: 49

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