“The Empty Room; The Nation and Traffic Control” p: 66

Thursday, January 12, 2012

“The Empty Room; The Nation and Traffic Control” p: 66

AyinBase with R' Paltiel Thursday 17 Tevet 5772

Page 66 – about the middle of the page (line starts, 'gufni...')

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

What we have come to is that when 'kisses' is drawn down into Za then along with this reflection is downloaded the mehus/essence of the higher level.

This can be understood by the principle that in the time to come, malchus (the lowest sphirah) will rise up above all the others. On that day 'living waters will come from Jerusalem'. The meaning is that the root of malchus is above the other 9 sphirot. Including chochmah!

This is also the principle of 'the stone that the builders have rejected will become the head corner stone' -psalms. Thus malchus will be above all the other sphirot and be mashpia/mentor for all of them.

Nevertheless, even though malchus will rise up, there will still be a union of za and malchus. As it says, 'the wife (malchus) will be the crown of her husband'. If malchus is above the others, yet what will be the meaning of the union of za and malchus if malchus will be the mashpia? What mentorship malchus receiving?

The mentorship of malchus is not by union. It is by means of ateres – crown.

gilui/revealed and helem/hidden; we experience walking into a room and we can't estimate the size. When it is empty it seems small. Why? Behind this is the principle of gilui/revealed and helem/hidden. Looking at the empty room, it does not speak of what it can accommodate.

Gilui means revelation/expression. By putting a piece of furniture into the room then it opens up and declares its functionality.

There is no cognizance till it is expressed.

This revelation/gilui, though it has an object of revelation, there is a particular advantage in the act of revealing itself. The intent of creation is revelation not helem. Deed is the ultimate level of revelation.

Malchus is above all the sphirot and represents essence.

Malchus is created by means of all the other faculties. The normal perception is 'I need a table where I can put my car keys and coffee mug..' This is basing things on functionality. Wanting your cup to be in its place is malchus – 'without my presence it is still present' and this is how the world perceives the concept of ownership. We say He made the world and gave it to human beings.

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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, January 12, 2012

“The Empty Room; The Nation and Traffic Control” p: 66

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