“The Point and the Expanse” p: 55

Wednesday, September 14, 2011

“The Point and the Expanse” p: 55

AyinBase with R' Paltiel 9/14/11 Tuesday 15 Elul 5771

Page 55 – about a third from the end of the page. Line starts, 'ku... ukmo al derech mashal...'

We discussed the principle of the relationship between malchus and binah.

Baruch had a question, 'we said that hishtalshalus starts with binah, but didn't we say in the past that chochmah is the source of histalshalus?'

The answer was that chochmah level doesn't compel a level of concretization, whereas binah pushes for a more concrete level. Binah here is the hidden level and the midot/emotions are the revealed world.

Midot/emotions are not objective. They are subjective and result from personal involvement. The point of intellect is impersonal. The hasagah/understanding is like an intermediate level. 'To personally recognize its true'. From the point of truth emotions don't directly result – it is in a different world. There is the sense of 'this is true independent of myself'.

There is a level of truth – yachid – you glance this and see 'what is truth – what makes it true'.

There is a level of truth – echad – you see this and see, 'what truth makes'. And this level can be the source of what develops from it. It is a manifestation and yeshus/entities can follow. Binah recognizes the manifestation level from the chochmah and has something to define. Binah remains connected to the chochmah, to the point.

The human being starts from chochmah not binah. Chochmah is already a metziut that binah can relate to. But it is a metziut in a nekudah/point form. It tells you there is a truth, but is not giving truth in it's own abode – that is the domain of tynug/pleasure and ratzon/will.

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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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Wednesday, September 14, 2011

“The Point and the Expanse” p: 55

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