“One Person is Present in the Heart of the Other Person” p: 66

Wednesday, March 7, 2012

“One Person is Present in the Heart of the Other Person” p: 66

AyinBase with R' Paltiel Wednesday 13 Adar II 5772

Page 66 – 7 lines from the top of the page (line starts, 'mayakudim...') For text, see link top right of the blog. Or for text right click here.

To focus on the principle of 'kisses' and what they bring forth, we said on the previous page, 'the light as it is in the source is what is brought by the kiss, like sechel from koah hiyuli ha-atzmi (essence of mind)'.

Kisses are the revelation of a very high light, which comes in its purity. But this is only a reflection/ha-arah. It represents that 'one person is present in the heart of the other person'. This is an essential presence. From that comes an expression/hamshacha – it is an expression, not the presence itself.

Why kisses rather than talking? Why not say how you feel? The kiss is the expression of the actual presence of the other person in my heart, rather than how I feel about him. This presence does not contain the ability to be expressed. Kisses represents the state where, 'two people are not two people' and this is why it cannot be substituted by words. The union comes to revelation by kisses/neshikin. It is an expression of how we are one person, but on the hamshacha/download level.

We learned that the reproduction of the souls of Israel is different to all other cases. It is a soul journey that has nothing to do with the world. The soul is infinite and thus contains the topic of procreation. The child is not seen as a separate entity – he exists due to the infinity of the soul. The child is part of the soul itself – more primal than conception and becoming something separate.

Kisses is a ha-arah/reflection of the essence. It expresses oneness in the world of seperation.

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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, March 7, 2012

“One Person is Present in the Heart of the Other Person” p: 66

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