The Truth of Kissing” p: 64

Wednesday, February 29, 2012

The Truth of Kissing” p: 64

AyinBase with R' Paltiel Wednesday 6 Adar II 5772

Page 65 – about 5 lines from the top of the page (line starts, 'hu gum ken...') For text, see link top right of the blog. Or for text right click here.

We are saying that the reflection/ha-arah from a higher level is more powerful than the essence/mehus of a lower level. It is not just that it comes from a higher level, but that it is reflective of this higher level. And 'kisses' are from the level of ha-arah.

Souls are of the essence. So what is meant by 'hasagah hamehus/grasp of the essence'? The principle is that in souls the concept of hasagah is different from how intellectual grasp works for a soul in the body. The body can only relate to things that are tangible. The hasagah is how the soul grasps the intangible in the tangible. Something that is totally intangible is not within the realm of awareness of the guf/body. We refer to something tangible and then go beyond it. The neshamah per se does not have this process – it doesn't relate to physicality and metaphors – it sees things directly. Its own reality is Elokus/G-dliness.

Then there are 'kisses'. They elevate the understanding. The understanding is no longer based on its own existence, it is now illuminated by a different level of truth. This is to say, that the food (in our metaphor of being a guest at a table) acquires a different quality with the presence of the host.

This is like the way the level of sagacity of the prophet adds to his prophesy. You may think being a sage has to do with powers of mind alone, but he has an advantage that is seen in prophesy (which is a faculty beyond mind).

Just as in physical sight we see it not because, 'I understand it', but because it is there. Seeing with the mind's eye also as this aspect. Seeing because it is there to be seen. How does one get to the point that it is like seeing with the eye? This come from the process of eliminating all possible kinks and objections, till he has a clear view, till he gets to the real thing. There are different degrees of sight, even though sight is real. The deeper you go and the more clarity you attain, the better you see it.

This is to explain how it can be that the sagacity of the prophet affects the quality of his prophesy. Prophesy is beyond the seeing of the mind's eye – it is like seeing with the physical eye.

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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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Wednesday, February 29, 2012

The Truth of Kissing” p: 64

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