“You are His Child” p: 69

Thursday, January 26, 2012

“You are His Child” p: 69

AyinBase with R' Paltiel Thursday 2 Shvat

Page 69 – at about the lower quarter of the page (line starts, 'tynug ha-atzmi...')

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

We have been introduced to a new dimension – atzmus mamash – 'actual' essence. This is separate from tynug ha-atzmi / the essential pleasure.

We will in some way point to atzmus mamash. And then point out that the souls of Israel are rooted there – 'to substitute them with others is not possible'.

The analogy; if one is a guest in someone's home there are 2 distinct elements. One is the means by which one is welcomed – the meal, tea, and conversation. And then there is the host himself. The meal and the means of welcome are the tynug/pleasure. But the element that goes beyond expression is his very presence.

We say the child is rooted in actual essence and there can be no substitution. A person has a child because of his essence, not due to any other qualities. This is in contrast with friendship which is based on affinity. A father and son don't complement each other – they are each other. This is beyond tynug atzmi – essential pleasure. The only way to express it is, “it is impossible to substitute for another!”

The son becomes 100% separate from the father and stands on his own feet – he seeks to 'reinvent' what he learned from his father. He needs to relate to what was taught to him – not just accept it.

The son's life and decisions are his, but what did he get from his father? He got the essential reality. It a child gets from his father the idea, 'life is good' without any explanation and based on his own (the father's) experience, then that will be the basis of the son's decisions. There is a reality that is the same for the father and the son.

A father has a child, because, 'life is real' – it goes beyond any experience. This is expressed in the independence of the son. The son also senses this reality.

The souls of Israel are rooted in G-dliness, but on top of this is a unique quality – the quality of bechirah/choice. This is rooted in the absolute reality of the entity. Where does a soul have this quality? Psychologists even say a person is just the sum of his experiences, and that he doesn't have choice! We say we have a soul that has total independence. Man has choice. This is akin to his Creator. This is like the son and the father. The son has all the elements of independence of his father – the son comes from the reality of his father, not the qualities.

The son gets the father's infinity, not his qualities.

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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 26, 2012

“You are His Child” p: 69

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