“When Nothing Remains” p: 59

Tuesday, November 22, 2011

“When Nothing Remains” p: 59

AyinBase with R' Paltiel 11/22/11 Tuesday 24 Cheshvan 5772

Page 59 – about 4 lines from the end of the page (line starts: ”makom acher...” )

As a result of the hisbonenut/meditation process it brings one's consciousness to the underlying life that is in the sechel/mind/concept. And there, there is attachment to the Elokus/G-dliness that is behind it.

Old chair on Eastern Parkway, Crown Heights

This is the G-dliness that is contained in and comes through Torah and Mitzvot. Israel is a 'nation close to Him' and hence they experience the essence.

The animal souls understands that it too should desire essence. The process described above explains how the animal soul can make progress. He gets to the level of desiring 'pure reality' – this is a profound transformation.

This results in bitul/nullification – refinement - and he is drawn away from the affairs of this world that he has been experiencing first hand. He goes to a level beyond his experience towards the truth itself.

One may say that for the animal soul to come close to G-dliness is an anomaly. G-dliness is beyond 'spirituality'/ruchniut. But the refinement of the animal soul means that it can move away from experience towards consciousness. G-dliness precedes all creation and is never perceived.

The animal soul starts with a physical orientation. G-dliness required the animal soul to be in a state of bitul – devoid of personal experience. It is cognizance of 'that is the truth. And I relate to it by disregarding my metziut.'

How, by bitul, does one become aware of Elokus? It is a deep cognizance, that can be explained thus: at the outset the animal soul is only aware of itself, but then it realizes this is an external level of reality and the idea of, 'personal benefit/effect' only hinders the quest for truth. So take away this aspect and the world still exists, and so he knows there is truth that is independent of its effect on him.

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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 22, 2011

“When Nothing Remains” p: 59

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