“An Essential Move” p: 71-2

Thursday, February 16, 2012

“An Essential Move” p: 71-2

AyinBase with R' Paltiel ThursdayNight 23 Shvat 5772

Page 71-2 – lower quarter of the page (line starts, 'bemetziut...')

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

The soul is able to focus on the truth to the exclusion of all else. This is due to the quality of atzmus/essence.

From time to time one should contemplate the perspective of a tzaddik. This is not false imaginings. The soul has this truth, even if he lacks the 'brain power' to reach into that level of the soul... how does one relate to this view of, 'yes this is true and I am not up to it....?' It is because there is an element in a person where the truth is the only thing that matters.

He relates to truth beyond his understanding.

This is also the basis for the soul's ability to do tshuvah/return. Even from a great distance... a move is accomplished by an 'essential move'.

One can understand a man feeling a lack of significance and wanting improvement. This is not yet tshuvah, this is improvement. This is still on a functional level. But the truth of tshuvah is that which comes from the essence of the soul to return to the essence of the Endless One (Ein Sof). It is not 'finding oneself', but rather connecting to Him, to the infinite reality.

So the basis of this 'move' is because the souls are the element of pnimius/inner reality rather than funcion. They are bound up with the 'hidden of all hiddeness' – truth that never came into being, without an element of expression.

This is why they have the power to return. The become fully embraced in the level of fully hidden, without personal cognizance at all...

The souls are made in 'His image' – in 'Our form'.

We are not aware of the depth they contain.

The natural world is subservient to the Torah. 'Follow My law says Hashem and I will have your rains fall at the proper time...' Nature represents the external influence.

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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 16, 2012

“An Essential Move” p: 71-2

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