“The King's Preoccupation” p: 60

Monday, November 28, 2011

“The King's Preoccupation” p: 60

AyinBase with R' Paltiel 11/28/11 Monday 2 Kislev 5772

Page 60 – about a third from the top of the page (line starts: ”kul hi...” ) See link (top right) for link to all pages of the text.

In summation of yesterday's discussion: bitul of the animal soul, renders it a proper vessel, for gilui/revelation of elokus. Bitul comes as a result of the recognition that, not by its experience is the truth reached, but by simply relating to the truth. atzmus/essence provides substantiation to all the giluim/revelations.

The good and evil inclinations are locked in battle. And neither has the 'upper hand'. Each says, 'this is what I like, this is what I want'. Decisive in this is the 'ohr Eloki'. And here the good inclination says, 'this is true and you too belong to it' and this is where the evil inclination ceases its aggression and becomes nul before the truth.

The animal now becomes a suitable place for the revelation of G-dliness.

Atzmus ein sof / essence is 'touched/aroused' by the animal soul reaching the level of bitul.

The king's mind is totally remote, but by the heart he can be touched. Even though there too it is exalted and 'cannot be fathomed'. Tzaddikim when they request from Hashem do not do so on the basis of their good deeds, but rather on the basis of asking for a favor. My mentioning His kindness, they find a venue where, 'I also exist'. This is reaching the King through His heart.

It the 'talking bird' a childish distraction? There is that element. This heart that is beyond fathoming, can be aroused and touched by the 'talking bird'. This needs to be explained.

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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, November 28, 2011

“The King's Preoccupation” p: 60

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