“Essence and Exposure” p: 173

Sunday, August 26, 2012

“Essence and Exposure” p: 173

Lion's Head, Cape Town, South Africa

AyinBase with R' Paltiel Sunday 8 Elul 5772

Page 173 – 9^th line from the top of the page (line starts, 'kuli kenaal...') For text, see picture below.

Presence is preceded by a general arousal (hit-orarut klali). It is not focussed on anything specific. Nevertheless there is an 'all encompassing' recognition.

There are 2 levels. In essence there is everything, not due to existence of everything, but due to essence. With hispashtus ha ohr (spreading of the light) there is everything by means of existence.

The rivalry between holiness and unholiness can be seen in their perspectives of light. Holiness doesn't see darkness as primary.

Light is first identified in hispashtus – the spreading/revelation of the light.

Inside the text - 31^st minute of the video.

The reality of the person is that he has to have a name. How so? Because the real person is not what he is, but what G-d makes him. The G-dly reality in him is the real reality. This reality in the person is not 'as he is unto himself' but as he is in the world...

The topic is that the essential light is above the 'general arousal' – hithararut klali.

There is essence behind this light. There is chochmah and binah – chochmah/wisdom is the basis for the binah/knowledge. When you look at the binah per se it is a logical presentaion that seems to have a bottom up structure.

So how does it depend on chochmah – a higher essential reality? Chochmah is like sight. The reality we perceive in sight is different from any thing we can get with out other senses. We get reality without having to touch it. This is like reality itself, without the need for justification. You can never describe the impression of sight – it is reality itself.

The way things are in chochmah/sight – you see things due to them being part of their source, rather than being their own presence. This is a metaphor for something 'cleaving to the essence' (devaykut be-etzem).

When essence chooses to be revealed it presents a light and this light represents the essence.

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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, August 26, 2012

“Essence and Exposure” p: 173

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