“Soul Walking” p: 160

Sunday, May 6, 2012

“Soul Walking” p: 160

AyinBase with R' Paltiel Sunday 14 Iyar 5772

Page 160 – about middle of the top paragraph of the page (line starts, 'behiskalus...') For text, see link top right of the blog. Or for text right click here.

What causes the human soul to descend into the body? This is a superior faculty from the essence.

The faculties of the soul come through by a process – a walking. As a result of being present in the world he is not limited to his specific place. But the lower faculties are limited to his specific observations of his surroundings. The primary reality is beyond place. This is what enables a person to move to another place and get acclimated. This is because he has an essential level and says, 'this too is part of my world and I can learn about it'.

So hiluch/walk is like the experiential level of the person rather than the essential level.

The form/tzelem brings about the 'walk' and the revelation of the faculties, otherwise the soul would be, 'completely into itself'.

Hiluch/walk means not just revelation, but a revelation of a great amount of light.

What is the ribo ohr/much light that is revealed? There is a fundamental difference between our faculties that relate to circumstances and subjects versus those that are more makif/surrounding. middot/emotions do not exist without a subject. Kindness comes out when there is someone who is need of kindness.

Sechel/mind is different. It has a certain reality of its own and thus one can delve into this alone and at length...

Yet even in sechel there is a subject. There is no simple sechel – no matter how profound the sechel has a subject. Then we go to different category altogether. There's a level where no subject is needed – oneg/pleasure and ratzon/will represent that the soul is alive. This is not an experiential level that is known only if it is experienced.

The more general faculties need no stimulus – they are not reactive. The soul need no push to want to live. Oneg and ratzon is the way that the soul is brought into the body and the tzelem/form forces them. This way the body has not just functional faculties, but a real element of life.

The ribo ohr / great light is the revelation of the essence, not the answer to the question – and this too is by means of tzelem/form. The tzelem is the essence of the soul above that facilitates this journey/import.

This essence of the nefesh/soul is inseparable from the source of the soul.

The sechel and middot can actually grow. For example success in learning.

You put in effort and you see results. You proceed in an orderly way. So what is success in learning? It means that along with the learning process comes insights from the brightness of the light... one learns and becomes immediately aware of the implications and applications... mazel is the source of the sechel – the source... this is due to the tzelem/form as it develops the makif/mazel...

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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, May 6, 2012

“Soul Walking” p: 160

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