“No Reason for Exposure” p: 159

Tuesday, May 1, 2012

“No Reason for Exposure” p: 159

AyinBase with R' Paltiel Tuesday 9 Iyar 5772

Page 159 – close to the middle of the page (line starts, 'tivo...') For text, see link top right of the blog. Or for text right click here.

The light represents the essence and has no reason to be exposed.

The principle of nature is essentially cause and effect. Soul is not nature. The life of the soul is not a natural life it is an essential life. And there is no distinction between the Provider of the life and the life of the soul. Yet the soul comes to the level where it provides for the natural life of the soul. The presence of the soul brings life to the body. This is completely contrary to the essential life of the soul.

part one:

The light of the soul as it comes down and the love that is experienced by the soul is all in proximity to the sense of the body, till it is almost correct to say that the body has a sense of love and fear (of G-d).

part two:

To clarify love and fear: without avodah/service we think of fear as a big buffalo facing us and about to charge. The alte Rebbe explains in Tanya that the beinoni/intermediate is always serving, but he may not have love and fear and thus you might think his deeds lack wings to fly to Him. But that's not the case, since he realizes he should have fear and love and that is sufficient. The point for us: in our intellect it is much easier to realize a G-dly truth than in our emotion. This is because the intellect is like sight. I see it because it is there. Emotion does not project itself, it has to be directly touched. And to be touched by elokus one has to be refined and work to liberate oneself from the clutches of the world.

This love and fear that the soul feels is according to the sense of the body. The body is refined to the extent that the body is actually affected by the greatness of G-dliness/Elokus.

The soul is part and parcel of the reality it perceives.

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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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Tuesday, May 1, 2012

“No Reason for Exposure” p: 159

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