“Nevertheless The Light Remains” p:174

Tuesday, December 11, 2012

“Nevertheless The Light Remains” p:174

AyinBase / Ayin Beis with R' Paltiel Tuesday 26 Kislev 5772 Third day of Channukah

Page 174/קעד

5 lines from end of the second paragraph of the page – (line starts, 'shum...') For text, see picture below.

We have seen how 'light remains light' even when in a defined vessel – a keili. It is presented in a tangible manner and so one could just take the physical and miss the light. Light is the truth behind the presentation. The vessel belies the fact that there is a truth behind it. Worldliness belies G-dliness.

Nevertheless the light remains.

Yesterday we looked at the general difference between mind/mochin and emotions/middot.

To see reality as it is, one needs to acknowledge that there is 'truth beyond my experience' – this is mochin/mind. Middot/emotions by contrast are based on his own experience.

Chochmah/wisdom is the upper point of mochin/mind. Chochmah tends to be more 'faith than sechel/mind' – this is not the case, but it has so much light that it seems to be more a soul experience than a brain experience!

Chochmah relates to truth itself, not 'proven truth', but the principle of truth. And in this there is the vessel of chochmah and the light of chochmah.

In our lives, physicality has a fundamental reality. We see it as a stand-alone reality. It belies any source.

On the one hand it conceal G-dliness, on the other hand it is revealing G-dliness to the greatest degree if seen with chochmah!

An animal walks and tramples materials and humans without conception – it cannot be blamed – it is an animal.

On the other hand sight presents reality to the human being. Independent reality. This is a human quality.

The faculty that enables that perception, is not his logical thinking, it is his chochmah/wisdom.

It sees things from a reality perspective. He sees it as it is, as opposed to what he can use it for. He sees a living reality, not a utility or the price he can get for it. This is chochmah.

This is where you sense the pure life element of his soul and hence he relates to that which life sees – not body but soul...

This is experiencing life.

By contrast to seeing, touch works on the level of 'how does it affect me'. Touch is not independent knowledge.

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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 11, 2012

“Nevertheless The Light Remains” p:174

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