“Essence Revealed and Expressed” p:2

Thursday, December 20, 2012

“Essence Revealed and Expressed” p:2

AyinBase / Ayin Beis with R' Paltiel Thursday 7 Tevet 5773

Page 2

^5th line of the page – (line starts, 'kabalot ol...') For text, click here.

All mitzvoth relate to the Commander of the mitzvoth.

So why is tshuvah/return different? Because in the other mitzvoth He is 'in the background' and that is why there is the necessity before the mitzvah to relate to Him, to accept Him and not just his will...

and what does the mitzvah represent? His will. He Himself is 'in the background', and though you accept Him it is still about His will.

At the giving of the Torah, it was said, 'respect My mitzvot – they are My emissaries'. So the mitzvoth come at the level of the revelation of His will. Not at the level of inherent will/ratzon. This inherent level is essence itself.

Because there is a meaning to everything, all things want to be what they are. The ratzon/will is the wanting to be what it is... not the meaning of stark survival, but rather the holy spark and meaning...

The mitzah is a light, that is cleaving to the Source... which is Essential. But yet the mitzvah is an emissary and not Him Himself. It is essence as it is revealed and expressed.

So doing a mitzvah is getting sustenance at his level. It is like a meal that comes from the Host.

And His presence is contained in the kabbalot ol (acknowledgement) element of the mitzvah, not in the mitzvah per se.

Every mitzvah should have 2 distinct intents – the specificity of the mitzvah, and then the overall intent of acknowledgement of Him.

And the acknowledgement at the time of Rosh Hashannah if beyond that of the rest of the year...

The acknowledgement at the time of Rosh Hashannah is of the inner dimensions of the soul and is the same as tshuvah/return...

The inner soul, only knows Him, it doesn't know itself. And this is Rosh Hashanah – there is the actual presence of the King.

The mind has the ability to search. To investigate and evaluate... it can perceive a truth even though it is separate. The heart cannot relate to that level of reality – it responds only to that which actually touches it...

“A thought cannot grasp You” says the verse, “but He is grasped by arousal of the heart” says the Zoahr.

The heart says, “You're here!? So I am with You” - this is the meaning of the inner aspect of the soul.

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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, December 20, 2012

“Essence Revealed and Expressed” p:2

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