True and Essential p: 50

Tuesday, May 10, 2011

True and Essential p: 50

A depiction of King David - King of Israel

AyinBase with R' Paltiel p: 50 5/10/2011 Tuesday 6 Iyar 5771

Page 50 – at the middle of the page, at the end of the line (line starts: she hen...)

We were in the middle of explaining how neshamot/souls, in summary, are a true presence.

Neshamas/souls have an element of G-dlinesss.

The soul is a true and essential entity.

the wise man says, 'I choose the king' and yet he has no interaction with the king. From a minister you can take care of your interests. With a king there is no familiarity. But the king represents the essential truth of this nation – an essential truth is not visible. Being that the wise man relates to the king himself, he now becomes a real and true entity.

This is in contrast to relationship. The wise man has no overt contact with the king. The king says, 'accept my reign and then you will get my commands. You won't know me. The way you will relate to me is to know you have a king. You are not a presence in nothingness, you are a presence with a source.' Their acceptance is not on a sechel/mind level – it is on an essential level.

The king has no interest in being in the world, but when he is accepted willingly then he consents to being present. This creates the king's domain. On Rosh Hashanah we accept again on ourselves His rule.

P50 AyinBase, Rebbe Rashab, right click to enlarge...

When the wise man accepts the pure reign (not the decrees) then he becomes real and can go anywhere. Moshe says, 'do not imagine your King in one form or another!'

You stand on your own feet and create your own environment – on what basis? On the consciousness that there is a King.

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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 10, 2011

True and Essential p: 50

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