Something and Nothing p: 44

Thursday, June 2, 2011

Something and Nothing p: 44

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

Page 44 – middle of the page (line starts: vehinei...)

Previously we saw there are two ways to affect things. These are called hashpah/mentorship on the level of ruchni/spirit/mind and the other is the physical level. sechel/mind is a nefesh/soul element. hashpah/mentorship on the gashmi/physical level is the essential/reality level itself.

In general if one needs a 100 and someone says here's 200 then the extra doesn't negate the first 100. So why does the rebbe say from ohr ein sof cannot come worlds, you would think, 'it has more than worlds!' The answer is that hishavut is something, 'coming into being'. Our world is 'time and space'. Time is the principle of constant addition. It is not an infinite presence. This is world – constant revelation. Makom/space is also cumulative. For such a thing to exist there has to be a ha-arah that doesn't give the full impact of the source, but provides a modified subset of the source.

This is like we said yesterday – in our world a rock stands for something invulnerable and steadfast – but this is what it 'represents' since in truth it stands for nothing and this is the basis of its invulnerability. The real essence contains all and is invulnerable, not on the basis of insensitivity. This is the concept of ha-arah – reflection.

Hishavut – coming into being: being is an element of truth and an element of the source from which it comes. But the source is an essential truth and thus the 'coming into being' doesn't exist. So hishavut – coming into being, just doesn't exist on the level of essential truth.

In order to present a combination of being and not being, there has to be a ha-arah (a reflection of the true being). This is affected by the tzimzum.

Ha-arah means the effect of something rather than the essence of something.

At the time of 'giving the Torah', Israel said, 'we will do it' – they went beyond world and mind with this statement and acceptance. This is like Abraham discovering there is a Master to the word, and then wanting to relate to Him. He went through all kinds of tests up to the binding of Isaac which is completely beyond the level of sechel/mind. He recognized that the world is completely subservient to 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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Thursday, June 2, 2011

Something and Nothing p: 44

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