“You Don't Know” p: 171-2

Friday, August 3, 2012

“You Don't Know” p: 171-2

AyinBase with R' Paltiel Friday 15 MenachemAv 5772

Page 171 – 3 lines from the end of the page (line starts, 'ityadah...') For text, see link top right of the blog. And picture below.

We are back to talking about essence. It has no aspect of being knowable.

The meaning of 'not known' is that in essence it is not in the aspect of a 'reality that is know'.

The aspect of 'knowing' does not apply.

There is nothing to know.

In knowledge there are 2 levels. They are the aspects of direct/positive knowledge and indirect/negative knowledge. Essence is above both of these.

It is not within the aspect of knowledge at all (ayno be bechinat yediah klal).

Thus not much more can be said. It cannot be explained. It cannot be said what it is not. But we can identify the principle of knowing/yediah. And we thereby can know why we say essence is not within the aspect of knowledge.

Knowing means to know something from an outside perspective. We have recognition of the higher light. What is the recognition? This is due to the fact that the soul itself relates to the deepest aspects, since the souls of Israel are rooted in atzmus...

How do we acclimate to new inventions, like a cell phone? Because to hear from the other side of the world is a wonder on a practical level, but on a soul level all is known and the other side of the world is not far away.

So 'knowing' means drawing from a higher level, something that can be identified even at an external level. And indirect knowledge is knowing, without being part of it. Recognition is 'deep down I am part of it' and I can translate this externally. Then there is the essence element that does not exist on an external level. There is nothing to know. It is beyond 'knowing' and 'recognition'.

How does light come from essence? There is no base for it. It comes because essence makes it. There is no imperative.

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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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Friday, August 3, 2012

“You Don't Know” p: 171-2

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