Soul Live p: 46

Tuesday, June 21, 2011

Soul Live p: 46

AyinBase with R' Paltiel p: 46 6/21/2011 Tuesday 19 Sivan 5771

Page 46 – 2nd line of the page (line starts: ku...)

When thinking from the external element of the world, it becomes the dominant reality and one can completely lose sight of the fact that there is pnimiut – an internal level. The inner level is the spirit and essence, rather than 'what place does it occupy'. In our world something that is 'unto itself' is without function, and a non-presence. So it is always necessary to go back and reflect on the fact that chochmah and binah are great, but they represent not what they can accomplish, but rather 'that there is a nefesh'.

Nefesh / soul is an 'essence of life' and cannot be described by its function. Thus we say faculties of the soul are the external elements, and emunah/faith represents the nefesh/soul itself. Emunah is illusive and cannot be grasped, 'it is that you are alive and have a nefesh/soul'.

The union of chochmah and bina, we have been describing, is external. This is zivug ruchni – a spiritual union.

A point to understand: 'hasaga' is a defining factor in an entity. Hasaga is sechel. An entity that has different faculties and even 'emotions' – like animals, but does not have sechel, is not a full-fledged entity. It is an off-shoot of the situation/progenitor that made it. It lack independence. It is all reactive. It depends on that which affects it.

Sechel give real presence. What is so special about sechel? If something is reactive then their orientation is their source, they ask, 'how does this affect me?' Sechel asks for and sees the meaning of things.

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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, June 21, 2011

Soul Live p: 46

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