“The World has to be Dark” p: 63

Thursday, December 22, 2011

“The World has to be Dark” p: 63

AyinBase with R' Paltiel Thursday 26 Kislev 5772

Page 63 at the middle of the final paragraph of the page (line starts, 'bezun...')

See link (top right) for link to all pages of the text.

The definition of world is multiplicity. The world is made of time and space. There is the distinction between past, present and future.

Every human activity originates from his soul to his ratzon and oneg to his sechel to his midot and his actions. He takes steps to cover ground. The emotion that activates movement, motivates each step. Sechel is above this, but still part of world. ratzon/will and oneg/pleasure is not involved with definitive elements – each step is inside one simple desire. The way it is in ratzon is not worldly.

The details entail different places. In light you find the path directly to your destination. If you are in the dark you feel your way and knock against things... In light as soon as you have the desire to go, you have the path to follow. In light there is no multiplicity – the trip is one idea. In the dark each step is another activity and effort. World is by definition this lowest level of accomplishment. If you already see the path, it is not world. World involves stumbling and walking – this is multiplicity.

With sunlight you have a combination of the two. The objects are still there. But you circumvent the object without stumbling against them. This is a ha-arah – reflection – an illuminated world. This is the level of sechel – ha-arah. It does not change the essence.

If you have the light from the first day of creation, you would completely eliminate darkness. With this light, Adam saw, 'from one end of the world to the other'. There were no obstacles to this light. That light eliminates darkness and the limitations of world. Hashem hid this light. He safeguards it till the end of time.

This is like the soul in the body. The soul enlivens the body, but the body does not become soul. What if the body began to live like a soul. Eliyahu's body was so refined that he walked with his body into Garden of Eden.

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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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Thursday, December 22, 2011

“The World has to be Dark” p: 63

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