“Are You Talking to Me?” p: 57

Sunday, October 16, 2011

“Are You Talking to Me?” p: 57

AyinBase with R' Paltiel 10/16/11 Sunday 18 Tishrei 5772

Page 57 – 6 lines from top of the page (line starts: “ke-zeh...”)

See link on the upper right of the blog to view all pages of the text...

Makif is above and pnimi is below. They connect and correspond. Makif surrounds and has an aspect of concealment. Makif is the source for the pnimi.

Makif provides a context. Before rav/teacher wants to give to the student, he has to first estimate the keilim/vessels of the student. He estimates not what the student can absorb. He is going to reveal to him something that the student would have not come to understand on his own. The teacher assesses what the student can 'tolerate/handle'. Angels will dissipate if exposted to too much. Souls by contrast deal with what they are exposed to.

It the student has the element of bitul then this will allow for greater vessels. The student needs refinement to acknowledge there are things he does not yet understand. If he can grasp that he needs further refinement to grasp things that are as yet beyond him then he is making progress...

The teacher has an overview and he 'feels' the recipient, from this overview comes the sechel that he will give over to the student.

The teacher doesn't give 'just what can be understood' – he gives from beyond and promotes growth.

The Ramban had a student who suddenly, picked up and left. Many years later they met each other and the Ramban met him and said, 'what made you drop out!' 'well, he answered, once you said that every Jew is included in parsha Ha-azinu and when I heard this I said, 'he's just imagining things and I had to leave'.

'Well,' replied the Ramban, 'what is your name, Avner right? Well your name can be found in this verse...' and he said a verse where the 3^rd letter of each word spelled the name Avner. Avner was shocked and asked how he can make reparation.

The rav/teacher evaluates how to influence the student.

The left pushes away – this is the demand, and the right pulls close – encouraging; and he judges the balance. The gemara says sometimes the rav screams at the student and this elevates him... but this is not the usual way.

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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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Sunday, October 16, 2011

“Are You Talking to Me?” p: 57

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