“Eat with the Host” p: 69

Thursday, February 2, 2012

“Eat with the Host” p: 69

AyinBase with R' Paltiel Thursday 9 Shvat 5772

Page 69 – lower third of the page (line starts, 've-ha-inyan hu...')

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

The Rambam says that the soul knows that there is a First Being. This is the basis of sechel/mind. The soul communicates this to the body. The body of Israel has the subservience that it can receive this and know what is not bodily knowledge.

When Abraham (Avraham Avinu) was “doing his research” he was not looking to solve the mystery of the world, he was looking for, 'who am I supposed to serve' – 'there's a director/owner of this mansion'.

The unique feature of the souls of Israel is that they are rooted in the interior of the Essence. The choice is due to the essence, not due to recognition of 'who they are' – their origin is the identification. The choice is due to Essence not the souls.

(Revealed torah is based on discussion and logic , but in Chassidus the means of learning is not by means of questions. Questions are only rhetorical, they don't beg answers. Questions are only for the sake of getting a handle on the answer. The reason is that this learning of the inner aspects of Torah, is an inner/pnimi learning. Binah is the level of discussing to get a handle on the chochmah. You are putting in perspective what you already know. This is the entire method of learning inner Torah.)

From an existential perspective, what is the difference between inner/pnimi and chitzoni/external? On metaphor we had was the principle of the host. You are a guest for dinner, and we agree that if the host leaves then the event is severely lacking. This cannot be defined. This has to do with an essential quality. The guest has his presence recognized when the host is presence. That is sensed only by the etzem/essence. Only the essence is united with the inner/pnimi perspective. On a practical level it is not recognized and the meal can be eaten without the host. The inner element has nothing to do with the activity itself, it has to do with, 'who you are'.

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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, February 2, 2012

“Eat with the Host” p: 69

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