“Move of the Animal Soul” p:2-3

Tuesday, December 25, 2012

“Move of the Animal Soul” p:2-3

AyinBase / Ayin Beis with R' Paltiel Tuesday 12 Tevet 5773

Page 2

Just below the middle of the page – (line starts, 'dafka...') For text, click here.

We are saying tshuvah/return is from the inner level of the soul specifically. This applies even to the lower level of tshuvah.

In the heart and even in the mind is a level of truth. We seek things due to this, not due to external pressure or circumstances. So even when we talk about 'regret' there has to be a point of positive truth that is motivating the turn.

There is no guarantee that a person will not err again. Yet the tshuvah/return results in the uprooting of a previous level and desire, even if later the previous desire may find its way back into his heart.

Tshuvah/return touches the inner level of his heart. The soul/nefesh is a G-dly spark. So when there is a sense that he is severing his connection to G-dliness, then the soul is pained internally...

how much more so the higher aspect of tshuvah/return which is in the inner level of the heart. (12:40 of video)

The mizvah of tshuvah is rooted in Him as He is unto Himself...

As a result of tshuvah/return all the 'will' and 'good will' that were retracted due to errors and misdeeds are returned. This is because, since the element of Essence is touched, so automatically come along all the expressions and wills that He wants (19:50 min of video).

Due to tshuvah/return the person is even more acceptable than before he ever sinned. Because after tshuvah/return there is a different power behind the will.

The shofar corresponds to the inyan of tshuvah/return. We don't see how the sages could push off the mitzah of shofar lest he would carry the shofar on Shabbat... This was the original question. Along the way we explained the special quality of tshuvah/return.

Since the principle of tshuvah/return is in the heart, so you may say whether you blow the shofar or not, you are not nullifying the tshuvah/return.

Nevertheless, the shofar is an integral part of tshuvah/return.

The most important thing of tshuvah/return is that the nefesh ha bahamit (the animal soul) return to G-dliness, so it is imperative that something of the 'animal' is used, to engage and incorporate the animal soul...! So a ram's horn is used.

And for this reason it is hard to understand why the sages could push off this mitzvah due to concern that it would be carried on Shabbat.

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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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Tuesday, December 25, 2012

“Move of the Animal Soul” p:2-3

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