Not Homeless p: 44

Thursday, June 2, 2011

Not Homeless p: 44

AyinBase with R' Paltiel p: 44 6/2/2011 ThursdayNight 29 Iyar 5771

Page 44 – middle of the page at the second paragraph – 6 lines from the foot of the page. (line starts: bays hey..)

We have been looking at the difference between souls and angels.

What is the principle of ha-arah/reflection? It facilitates the creation of world. World means his-havus – 'coming into being'. A moment of 'not' and then 'coming into being'.

We bring furnishings into the home since it elicits this. In a certain way the furnishings and the home are of equal significance. A home represents a kingdom. A person is a king in his home. It provides not just function, but the space itself becomes part of his domain. The essence of a human being demands a home, due to his sense of malchus. This is beyond functionality.

A human needs to have his comforts waiting for him. First we have the house and then we furnish it. There is an order in this world. Though at source they are of equal importance. In the ratzon/will all the details are contained.

There is no comparison between the souls experience in this world and in the world to come. Here the body has to labor hard to keep the soul attached to it. This is ha-arah. You have a soul in a body. It gives it life – this is a worldly presence. The soul illuminates the body at the level of the body. If one doesn't focus one loses track of what the soul is saying.

We do hiskafia – not to indulge the body, so it won't become insensitive to the presence of the soul.

The table is grasped by its edges not the surface. When you bring a table into your house, 'did you bring in wood in the shape of a table, or a table made of wood?!”

the secularists who see all coming from the big bang, describe the 'evolution' of the table – the wood preceded the table. Contrast this with another view, 'no, there is a human being with soul and mind and a perception of reality and he demands that there exist such a thing as a table... and then he creates it from wood. So there is a table made from wood!'

The wood is just a vessel for what is really there.

The body never becomes soul. The soul enlivens the body. It is a reflection of real life. This is ha-arah.

The soul in the body, heals and rejuvenates it... the soul gives the body this ability, because the soul cannot be broken, but it provides just a ha-arah of this element.

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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, June 2, 2011

Not Homeless p: 44

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