“Limitless Joy” p: 69 -70

Monday, April 2, 2012

“Limitless Joy” p: 69 -70

AyinBase with R' Paltiel Monday 10 Nissan 5772

Page 69 – 4 lines from the end of the page (line starts, '....') For text, see link top right of the blog. Or for text right click here.

The inner/pnimiut aspect is the source of the person. chitzonius/external is the inevitable broadening out of the nucleus. It comes along as an addendum, but it is without the force of intention. It comes along as a secondary result. The example of this is one who makes a celebration for the wedding of his only son. It touches his essence. The others who attend feel his joy. And he does not limit his expression to just the 'inner circle' – he also invites others who are more distant and they also add to the simcha/joyous event.

The distinction between the pnimius/inner and chitzonius/outer aspects is not so obvious. The choice in Israel vs the rest of the world has to come from essence, since only essence is sensitive to the difference...

For the host he has a distinction between his inner circle and the other guests, even if for a casual attendee it is not obvious.

This is the principle of pnimius/inner and chitzonius/outer aspects – chitzonius comes from the pnimius. If the joy is overpowering he does not want to see it limited.

After the main celebration the distinction of his inner circle is revealed.

As it says in Midrash Rabba, 'on the 8^th day there will be a 'holding back', a private backstage after-party, 'come and we will rejoice I and you''

In truth the intent even from the beginning was for this special friend and due to this it extended to all, but it wasn't obvious, and then when the external elements end, then the pnimi/inner aspects surface.

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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, April 2, 2012

“Limitless Joy” p: 69 -70

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