"I am Bigger Than Myself" p: 49

Thursday, July 21, 2011

"I am Bigger Than Myself" p: 49

AyinBase with R' Paltiel p: 49 7/21/11 Thursday 19 Tammuz 5771

Page 49 – about a third into the page (line starts: kuli...)

If the creation of the world is by means of a the kav/line, then how do we land up with bodies? This is because inside the ha-arah/reflection which is the mode of the kav, there is a level of etzem/essence. This is like the background of emunah/faith allowing sechel/mind to function. The essence quality of faith holds up the ha-arah/reflection mode of sechel/mind. Essence provides the background.

Right click to open in new window and enlarge. Ayin Base, Rebbe Rashab, p 49

It is an essence that brings about the union. Bodies are separate, so there is no commonality between them. They don't relate to each other. Chochmah and bina relate to each other and have a union. But bodies?! The ohr/light that is enabling and creating this union is an essential light. The essence forces this union because it says, 'without this union I cannot be present in this realm'. When they are separate each has it's own identity. In their bodily union essence is drawn down...

The seminal drop results in a new being that is like the father. For the Jew it is not about creating a lineage for posterity, it is about the soul itself. The soul senses, that “in this very moment, I am bigger than myself, the essence I stand for is greater than the limited presence”, and there is a demand for revelation of the deeper truth. The essence is not just 'something that will continue to exist tomorrow', it is about expression of the 'full impact of who I am!'

Thinking about posterity has an element of shortcoming, 'I will pass from this world, but my children will live on'. Here we're looking at the positive element, 'the truth about me is an essence that is unlimited'.

An animal doesn't know what its doing and can thus walk an hour after birth. The human child has to know what he is doing and thus takes time to learn to walk. The essence comes from the father not inadvertently. There is an intention element in the essence that brings it out. Anything that is just middot/emotions is not intentional. Thus we see how sechel is associated with essence. The soul knows itself and in this knowledge knows that it is bigger than what is contained in one nefesh/soul – it is essence. The sechel of the nefesh recognizes this.

Sechel/mind of the nefesh: that we have knowledge of G-d by deduction is just the external level. The essence of the logic is the recognition that there has to be a truth in all that exists. The world is a physical place, but there has to be His truth embedded here otherwise it wouldn't exist. In the sechel it is recognized that there is a much deeper truth in the nefesh/soul than is contained in one soul. This is not the sechel that observes logically, but a sechel that is born of the nefesh itself.

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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, July 21, 2011

"I am Bigger Than Myself" p: 49

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