The Soul and The World p: 49

Wednesday, May 4, 2011

The Soul and The World p: 49

AyinBase with R' Paltiel p: 49 5/4/2011 Wednesday 30 Nissan 5771

Page 49 – about half way into the page (line starts: kuli...)

The soul has faculties. They are not created at the time of their function. This is not evolutionary. The circumstances do not create them. The faculties are elements of the soul. This is the element of truth of malchus in the soul. This means wherever the soul will be placed it will be able to relate – it can relate to G-dliness and to world. It can translate for world.

So as we see faculties as developed, yet they are rooted in the essence of the soul. Chochmah is the initial faculty.

Bina derives from chochmah. In what way? If someone is sighless can't you describe what a table is? Are we saying hearing (bina) is a derivative of sight (chochmah)? Why do we say sight is the beginning and all derives from there? Yes, you can describe the table to a blind man, but you can give him only the form not its essence. This is what we mean that sight is the 'life' of hearing.

Bina can act without chochma. A whole system can be built, but is is real only on paper, not in the human mind. For that chochmah is needed, to bring the truth element.

This is how all the faculties are rooted in the chochmah of the soul – this is tikkun. In tohu each faculty is 'independent'.

Below the middle of the page at 'kuli': so we see the souls are from the element of pnimiut ein sof and unchanged by circumstance. This is why the souls were created in the form of independence – essence, not just a reflection/function.

The soul can contain essential, inner lights and not be nullified by them. We have a faculty called emunah/faith and it is an essential element – not functional. When emunah is in full revelation then all the faculties completely change and you see a completely different world – not a dark world. You see the truth of every object.

This is like the maggid being able to tell if a piece of funiture was made by a carpenter, who was blind in one eye.

The soul receives essential like – it receives the light of torah and mitzvot.

p 49 right click to enlarge

The soul even now relates to the way things are in essence.

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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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Wednesday, May 4, 2011

The Soul and The World p: 49

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