“He Spoke with You Face to Face” p: 66

Monday, March 19, 2012

“He Spoke with You Face to Face” p: 66

AyinBase with R' Paltiel Monday 25 Adar II 5772

Page 67 – just below the middle of the second paragraph of the page (line starts, 'de ein sof...') For text, see link top right of the blog. Or for text right click here.

The Exodus took place with signs and wonders and in each one there was the distinction between Israel and the Egyptians.

For Israel there was a special light, not just the absence of darkness, during the plague of darkness – this was part of the distinction and healing of Israel.

At the giving Torah this element of choice was in a great and revealed level.

He revealed Himself to them 'face to face' – 'He spoke with you face to face'.

'And the entire nation saw the sounds' – they see that which is usually heard – synesthesia. What is the implication? This means that normally this knowledge is only known by indicators and logical deductions, that is perception on the level of 'hearing', but here is was direct knowledge.

Each word 'had two forms/presences'. The word brought life to Israel and death to idolatry. Where essence is revealed, no place remains for anything else... The starting point of this selection was in Endless Essence / Atzmus Ein Sof.

Selection and choice is different. Selection does not have the aspect of relationship. Choice is, 'this one is for me and this is the one I am taking for me'. The world was not created inadvertently. He didn't just do it without intention. The world stands for a direct positive want/desire from Him. This is what gives the word the will to persists. Life is positive, not just the absence of suffering. And this is choice. It is beyond distinction. Choice/bechirah is 'this is what He wants'! Nothing was an 'afterthought'.

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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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Monday, March 19, 2012

“He Spoke with You Face to Face” p: 66

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