“100%” p: 163-4

Thursday, June 7, 2012

“100%” p: 163-4

AyinBase with R' Paltiel ThursdayNight 17 Sivan 5772

Page 163 – 3 lines from the end of the page (line starts, 'mimeno...') For text, see link top right of the blog. Or for text right click here.

It is very important to relate to essence. To understand it is not possible. We do not really understand reality. But we must relate to it.

The essence is removed from the 'chayut le-hachayot' – the life force that enlivens. This force has to relate to something that is not living and is able to imbue itself into something that is not living and affect it with 'life'. It gives it life. The body is affected by the phenomenon of life and becomes sensitive. The body gains sensitivity.

The soul imbues life into the body.

The soul in essence cannot relate to something that is not living, but the essential element of life has some connection to essence.

The inanimate also gets G-dly life but does not appreciate it. There is a true element of life that is not the negation of non-life. It recognizes and lives G-dliness.

The concept of 'presence' does not apply to essence. So it is perplexing – how can a presence come from something that is non-presence. This applies both to the creation of light and things...

Essence lacks nothing. It has an infinite quality. It sees all from its perspective, and thus it brings life.

Thus the light is called a revelation from the essence. This means that the essence, brings the light.

'World' does not have such a thing as essence. Everything has a condition under which it exists – this is the world. Everything is relative, but in reality everything in the world also represents a true G-dly creation. Even things we make... a table for example... is rooted in the higher world. Letters which we treat as a means to communicate, actually, create the world.

Our world is, but a reflection of this reality... and eventually we will reveal the essence in the reflection.

Birds that fly are a G-dly creation. Everything has an essential reality. Thus the essence of light is what He made, though here in the world it gets reduced to functionality.

Sechel/mind is a way to get to know something that you do not know. How? You evaluate in stages. That is the process of sechel. But ultimately after you understand it, then you wonder, 'how come did I not understand this before?' You come to a point of seeing the essence and say, 'Hey, that was always true!' Every sechel/concept has in the background an essential truth.

Binah draws from the essential truth of chochmah.

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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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Thursday, June 7, 2012

“100%” p: 163-4

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