“The Crown, The Sky; Teacher and Student” p: 57

Wednesday, October 12, 2011

“The Crown, The Sky; Teacher and Student” p: 57

AyinBase with R' Paltiel 10/12/11 Wednesday 14 Tishrei 5772

Page 57 – end of the second line from top of the page (line starts: “bechinat ha makor...”)

See link on the upper right 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.

The light is drawn down from above to a lower level – from less defined to a more defined state. From the essence down to the revelation/function level. The source gives value to all that is derived from it. The world without man is meaningless. Man connects to the Source and gives the world a real quality.

The essence cannot go directly into the pnimi/functional level. It has to first go through an intermediary stage – this is the level of makif.

Think of the teacher and student. The sechel/mind of the teacher is rooted in his soul and beyond. He wants to present something of this to the student. At first the sechel of the teacher encompasses that of the student. He evaluates the student and decides on the degree of light he will reveal to the student. If there is too much light the student will not be able to relate to what is presented to him.

The teacher recognizes what the student cannot take, and he discerns what he can take. It is not just a matter of limiting the light, it is also a matter of connecting with the student's own insight. The teacher/rav relates to this, and sees how his own sechel can be viewed from the vantage point of the student.

The teacher assesses not the sechel/mind/knowledge of the student, but rather his 'vessels to receive'. He does this because he will give the student something that he will never find on his own. The teacher assesses the keilim/vessels to receive what he will present. The student has recognized that 'there are things that he doesn't understand'... and this is key to having kelim/vessels to receive what his teacher will present.

This can be a great obstacle. You can have someone that is very smart and very narrow. 'There is no sky in his world, just earth'. Usually the student has vessels to initially accept what his teacher presents and later he will grow into more fully understanding it. The teacher must be careful with the vessels of the student, but will need to crack them if the student is stubbornly refusing and saying, 'no, what I have in my limit is the only reality'. Breaking the vessels is an emergency approach.

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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, October 12, 2011

“The Crown, The Sky; Teacher and Student” p: 57

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