“Real Novelty” p: 57

Tuesday, October 25, 2011

“Real Novelty” p: 57

Brooklyn Bridge and shoreline park, photo: Kevin Moshe Rubin

AyinBase with R' Paltiel 10/25/11 Tuesday 27 Tishrei 5772

Page 57 – a few lines above the middle of the page (line starts: “kulhi...”)

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

Innovation is sourced in the ratzon/will. A new state originates there. Something unexpected. Ratzon is an expression of what is in the etzem/essence. The 'outside' is recognized and is 'being created'.

From ratzon downward, all is emerging from hidden to revealed and not 'newly created', but is based on the ratzon.

We see this in sechel - 'what makes sense is what is in the ratzon'. For anything to happen, there needs to initially be an arousal of the ratzon. This is an awakening of the will.

Without this an action cannot follow.

One may think that the will initiates sechel/mind which then 'runs with the ball' of 'how can this be accomplished'. Actually sechel identifies reality – it agrees with the ratzon. The first step if this agreement from the sechel. Sechel, 'gets it' and recognizes the validity of the ratzon.

Sechel asks 'is it right or wrong'. Sechel has to be developed to appreciate what is in the ratzon. For example in the ratzon/will we want to exclusively serve Him, but this is not automatically reflected in the sechel. When it comes to action one has the sense of 'this is the right thing to do'. This is ratzon translated on the level of sechel.

Sechel works to place the ratzon/will in context. This is like buying a modular home and then doing the work of situating it on the lot of land.

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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, October 25, 2011

“Real Novelty” p: 57

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