“Above Dependency” p: 58

Tuesday, November 8, 2011

“Above Dependency” p: 58

AyinBase with R' Paltiel 11/8/11 Tuesday 11 Cheshvan 5772

Page 58 – about middle of the page (line starts: ”highnu...” )

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

The level of holy is removed from the regular chain of creation. It is from essence. In chochmah we have a similar feature at a lower level – a cognition not dependent on an existence.

In the world everything depends on something else. Holiness is above this dependency.

The hamshacha/flow/product from essence is complete novelty/innovation.

And there is no way to trace the innovation back to 'an aspect' of essence.

'If nothing's there, how does everything come from there?!'

A king and his country. The king is like essence. Nothing can touch him. Nothing bothers him. He's above need. And then the king consents to rule over a people and that creates the relationship. And that effectively creates the people.

Animals are also G-d's creatures, but what do they lack – they have no essential reality – they are reactive. The human being represents a reality. Where does he get a reality – he too is a creature. He gets real presence because of his cognizance of the real presence in the world – the King. When the king consent to rule it changes everything in his domain.

Everything gets an element of the king – the king's tree, the king's roads, the king's cities... and the king does not need these things. The regal element is bestowed on them and the country becomes real. Because of the connection to the king the country is elevated way beyond there original station.

The king's name is applied to his subjects. What is a name? Ein/nothing. And that makes them.

This is the real innovation, the king gives nothing, but by being their king the people become a real presence.

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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, November 8, 2011

“Above Dependency” p: 58

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