“That's What Makes It Real To Me!” p: 56

Tuesday, October 11, 2011

“That's What Makes It Real To Me!” p: 56

Rosh Chodesh Elul, Albany NY

AyinBase with R' Paltiel 10/11/11 Tuesday 13 Tishrei 5772

Page 56-7 – few lines from end of the page (line starts: “bechinat ha makor...”)

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

We are looking at 2 levels of kingship. The Rebbe says that the overall view of concealed and revealed is what is known as makif/surrounding and pnimi/inner/revealed.

Pnimi is what expresses itself to the extent that it is enclothed in a vessel. It is a light that will affect by means of a keli/vessel. To write is a deep human quality. The pnimi element of writing is the expression and containment in the hand and fingers that are able to write.

The 'vessel' in this case is the hand and fingers that are used in writing. This is a low level – it is a vessel for something that is already a keili/vessel. That is to say 'writing' initially has to be 'stepped down' to the level of writing a single letter.

Ohr makif/surrounding stays 'aloof' and does not enter into the keil/vessel.

It's expression is 'from a distance'. It does not become 'translated' into the vessel itself. Thus it has an aspect of concealment. One is aware of it, but it does not express, 'what it is about'.

If not for the insight of chochmah, binah would not have a presence. But chochmah is not 'grasped'. This is to say the makif/surrounding level is the source/makor for the pnimi level.

This can be seen in the sechel/mind influence of the teacher to the student. They are at 2 very different levels – they are in different worlds. Sechel is a 'living thought process' – it is a soul attribute. It is sourced in that which is higher than sechel/mind. The teacher cannot just, 'tell the student what he is thinking'. So how does the teaching take place? The sechel of the teacher surround and views that of the student. He surveys the senses and vessels of the student and according to that basis, he limits his own sechel for the sake of presenting to the student.

The student sees in the teacher, the source of the sechel. The student recognizes that it is not 'how things work' but that the teacher is 'drawing from the source'.

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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 11, 2011

“That's What Makes It Real To Me!” p: 56

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