“The Soul and Real Estate” p: 55-6

Tuesday, September 20, 2011

“The Soul and Real Estate” p: 55-6

AyinBase with R' Paltiel 9/20/11 Tuesday 21 Elul 5771

Page 55 – about 3 lines from the end of the page. Line starts, 'ukmo...'

You may think of 'don't steal' or 'love your neighbor as yourself' as being based on communal life – the one harming and the other benefiting 'civil life'. But the truth is that these are based on a soul truth – a higher reality. They are not created on a practical level – there is something real behind it. At source it is not really a mitzvah since all is one. This is to understand the principle that above there are no midot/measures/emotions.

This is like the embryo while still in the seed – it does not yet have the aspect of 'entity'. There is no sign of an entity, though all is present there.

There is the desire in a person for a home. This is a soul desire. What does it mean that the soul should care of such a thing? This is like one's name being significant to the person. The essence of the soul in the human is represented by his name, even though a name is added to a person after he is born. The name is what establishes the human being as an entity among others – to be in the world.

To function and be effective on a broader scale is part of his essence, not an 'add-on'. This is why, 'be fruitful and multiply' and establishing a home is so essential.

The name is not for convenience. So too in the soul is the will for a house. The soul has a mission in the world, and the mission is not to hover, but to participate and be a building block, to build and own a piece of the world – this is the home.

This impulse takes different forms on each level – ratzon, chochmah and binah. When something is materialized (the house is built) one has to take care to keep the purpose in mind.

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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, September 20, 2011

“The Soul and Real Estate” p: 55-6

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