“He is of His Essence” p: 68

Monday, March 26, 2012

“He is of His Essence” p: 68

'Field' - by Joel Andersson

“He is of His Essence” p: 68 AyinBase with R' Paltiel Monday 3 Nissan 5772

Page 68 – at about 6 lines from the end of the page (line starts, 'ha-atzmi...') For text, see link top right of the blog. Or for text right click here.

We have been looking into the principle of bechira/choice. This is located in the essence/atzmus. The essential choice is invested in Torah and Israel. Torah and Israel are 'knotted' (joined/united) with His secret and personal level.

This is like (as in the mashal/metaphor used yesterday) the very self 'deciding' – it is not based on features or logic or faculties.

The souls of Israel are of the quality of essential pleasure (tynug ha-atzmi) and hence He chose them. Man represents the Creator in the world. The soul is in the body and participates in the life of the body, yet it is not part of the world. It is sourced above.

This is like the father's desire being exclusively for his son, since he is of his essence. The son becomes separate and independent, yet in essence there is the essential desire and connection.

There is the incident of King David having to escape from his rebellious son Avshalom. It was tragic. He had an army. For his security King David had to go hide and at the same time he said to his general, 'make sure Avshalom is not hurt'. Avshalom had long hair and he was on his horse. He was suspended by his hair and stuck to a tree. A soldier shot him while hanging. When King David found out, he walked the streets crying and screaming for his son. And this was for his son that had rebelled against his kingdom (which is more important than his life)! The son may be separate and rebellious, but internally they are still tied up together. He is of his essence.

Father and son have similarities, but then there is another aspect. Identical twins have similar qualities, and great affinity, but don't have the essential connection as do father and son. That the father begets a son, is essential in the father.

Torah and Israel are of tynug atzmi/essential pleasure of their Father.

What is the bechirah/choice element in the relationship? A choice means, 'it could be one way or it could be another way' but we just said it is an essential/'must be' connection.

No comments:

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

Pages

Monday, March 26, 2012

“He is of His Essence” p: 68

No comments:

Post a Comment