“Future Kiss” p: 66

Thursday, March 15, 2012

“Future Kiss” p: 66

'Forest' by Joel Andersson

AyinBase with R' Paltiel Thursday 21 Adar II 5772

Page 66 – lower quarter of the page (line starts, 'bechinat hagilui...') For text, see link top right of the blog. Or for text right click here.

In the future malchus will be elevated to its origin, yet there will still be significance to the fact that, 'she has a master'.

Essence is above, 'revealed and concealed'. The topic of helem/concealed, does itself not represent essence/atzmus. The topic of gilui/revealed, means that there is a message or an effect. The effect of essence is different from all other effects of the sphirot... The presence of essence is in a different way. It is undeniable. It is revealed. But not due to your identification of it. It cannot be absent. So the influence/hamshacha of atzmus/essence is revealed.

Another principle: a ha-arah/reflection; for example someone is inside the Temple of Jerusalem, and is participating in the reality of it. One outside observes it. Or the one inside may no recognize where he is, and the one outside, though getting just a reflection/ha-arah, but it is a clear statement to him of what it is...

This is similar to nishikin/kisses that are only a ha-arah, but they are a clear, authentic revealed communication. A revelation of essence by means of the kisses/nishikin – this will be a recognition of the souls of what they have, what they are...

Another way to say this, “the kisses will be the essential pleasure, not as it is based in tynug/pleasure, but as it is experienced in the helem de atzmi of chochmah (the concealed essence of wisdom)”.

Chochmah ha-atzmis / essential wisdom has a phenomenon – we discuss something and it makes sense, and yet we don't necessarily know why it makes sense. In binah we know the bases for each thing. In chochmah it is a different realm of understanding. The essence of chochmah is essential that even when concealed is also present. When we understand there are elements that we identify and grasp and then there is a real foundation that is beyond our understanding'. Chochmah reaches into the helem ha atzmi of tynug – the essence of pleasure – the 'I want to understand'.

The reality we identify as 'being' is real to us because there is a 'First Being' that provides reality. This is the hidden essential pleasure.

The kisses are the essential pleasure, as it is expressed.

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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, March 15, 2012

“Future Kiss” p: 66

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