“Not Necessarily Simple, Always Essential” p:174

Sunday, December 9, 2012

“Not Necessarily Simple, Always Essential” p:174

AyinBase / Ayin Beis with R' Paltiel Sunday 25 Kislev 5772 First day of Channukah

Page 174/קעד

Start of second paragraph of the page – (line starts, 'vehinay...') For text, see picture below.

Light even when dressed into a vessel. And the infinite light itself cannot fit in a vessel. But light that can fit into a vessel, gives the vessel its particular color/form/life. The light becomes for example ohr ha chesed – light of mercy when dressed in that sphirah, but yet still it remains essential!

How is it both specific and yet still essential...

this is because light is the presence of essence. It is 'the presentation of himself'. It never becomes 'itself'.

Nefesh enlivens the body. And each part of the body has its particular function. Does function represent body or the soul? The fact that a person has various qualities is due to the soul – a person doesn't speak, and write because he is trained to do these things... it is due to his soul... but the life that the soul gives is specific to each limb and organ...

There is a big difference between you hand 'at rest' or 'a living hand that is paralyzed'. There is a 'power of movement' in the hand that is reverberating in the hand, whether it is being used or not... this is like 'thought flutters constantly'...

The light, even when no longer simple, retains its essential quality.

Things are being shown to us. Things are not just here. Light means closeness – it exists only because there is an Essence.

Light is reality – it is essence. A vessel is a metziut/presence. Here we are learning that the vessel and the light suit each other. The vessel is purified by the light and the light adjusts itself to the level of the vessel...

We say about essence – 'it contains everything', yet we know that 'kindness' can exists only when there is a recipient of the kindness. The answer is that essence contains presence not due to its function, but due to its truth. Truth is simple and cannot be defined. Light represents truth.

The light assumes the color of the vessel... the light cannot be a presence.... it if did it would no longer be an essence...

light never becomes a vessel, but it shines in according to the affect of the vessel. It reflects essence in a vessel way... when you write, does your hand write or do you write? You become a writer, but you remain a human being...

No comments:

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

Pages

Sunday, December 9, 2012

“Not Necessarily Simple, Always Essential” p:174

No comments:

Post a Comment