“Essential Shake-up” p: 71

Sunday, April 22, 2012

“Essential Shake-up” p: 71

Picture: Ms Zwiebel

AyinBase with R' Paltiel Sunday 30 Nissan 5772

Page 71 – lower third of the page (line starts, 'bemitziut....') For text, see link top right of the blog. Or for text right click here.

We have gone from essence through the whole creation, and the created manifestation, with souls in bodies and torah written on parchment, yet their presence is nothing but the identification as given from the essence itself.

The souls of Israel have kabalot ol – the soul is essence of G-dliness and its whole presence is the higher intent... this is the soul. They have kabalot ol, since they don't need any 'self identity'. What they have is much more real than anything that can be given to them. This is the principle of essence. Truth because of itself.

Tshuvah is an inner movement – a shake up – the essence moves – not any faculty... much beyond faculties and even the intellect.

This is the truth of tshuvah (turning to Him) though there might also be an aspect of 'departing from certain elements in life' but essentially it is an inner recognition, and a soul demand to return to what you really are.

Tshuvah – you were at a distance and now you are coming back. If something was separated and then became reincorporated, you would think there would be a seam. The separateness would leave a scar. But for the soul there is a seamless incorporation – the knot is not a seam – it represents a union beyond a seam – a declaration of the Choice/behirah which comes from the most hidden level.

Usually you think of the knot being based on the tangle, here the knot is based on the declaration from Above. This is higher than nature. Essence cannot be transferred, yet here with the soul we have essence!

We say the truth of sechel/mind is ratzon/will. 'Making sense' is external, 'I understand it because I want to understand' is more internal – it is not 'rational' it is the way the truth is inside my soul.

This is the knotting. It is not based on any affinity, like or dislike... the essence, which cannot be represented by anything else is represented by the soul, 'because I want it' says Essence.

Even though there is a huge seder hishtalshalus (process of 'cause and effect') nevertheless, the entire thing is for the sake of Torah. As was explained, the Torah and the souls of Isreal is the inner point of the process. Because the world was for this sake He gave it to Avraham (Abraham).

We had the example of someone seeking honour and he does a good deed. Without a level of inner truth there is no external reality.

The point of the giving the world to Avraham is to bring down additional light into the external element so there will be revelation of the inner in the external. The way we see the world is because it is there – worldly. Then we begin to think, 'okay, but where does it come from etc' so the external remains external, but the real purpose it to realize that what you are seeing in chitzonius is not external it is really internal. The ultimate experience of seeing the world is not that I am seeing the world but that it is being shown to me... what makes things real is not the object itself but the fact that it has a owner.

There are 2 levels 'how we see things' and 'how the truth is' and we strive to see things, 'the way they really are' even if we are not there yet...

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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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Sunday, April 22, 2012

“Essential Shake-up” p: 71

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