“Scratch in the Supernal Purity” p: 57

Monday, October 31, 2011

“Scratch in the Supernal Purity” p: 57

AyinBase with R' Paltiel 10/31/11 Monday 3 Cheshvan 5772

Page 57 – about 7 lines from the of the page (line starts: “ve nimshach...”)

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

We are talking about the overall hamshacha/download that creates seder hishtalshalus / process of creation.

And the intention of this is that it be grasped and digested within a context, while originating from before the tzimtzum/contraction.

When looking at land, there is no limit in how it will be developed. There is the feel that it is a makif for a pnimi. It speaks of revelation and says gilui/revelation is of significance. It is helem ha shychus el ha gilui – a level of concealment that has some tenuous connection to the stage of revelation that will follow. There is also a level of makif/concealment that has no relationship to revelation.

In any essence there are 2 levels in its expression. One is the expression of the essence itself and the other is the communication of its message. When we say it is 'daylight' we mean that it is a state of day. This is like the communication of essence. It is beyond the function level of light sufficient to cross the street. In 'daylight' the whole environment is illuminated.

The start of the process of creation is a “Scratch in the Supernal Purity”. In contrast to our world where nothing exists without being a composite, nothing is pure, above is truth itself – supernal purity. Noting 'makes it be' – it is the truth. When there is a projection of 'what can come from it' this is an element of impurity. This is like having a pure insight and then asking oneself, 'what can I do with this?' then the purity is diminished. Components in the insight are then identified.

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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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Monday, October 31, 2011

“Scratch in the Supernal Purity” p: 57

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