“Pleasure in Service” p:16

Thursday, April 18, 2013

“Pleasure in Service” p:16

AyinBase / Ayin Beis with R' Paltiel Thursday 8 Iyar 5773

Photo: Batya David

Page 16 (tet zayin). About 10th line from top of the page – (line begins: 'mikol mah...') For text, click: Here.

We are looking at how even at the highest level of self effacement and nullification, yet still there is inspiration. It comes not from himself, but from the master. The servant can even add beauty to the work, because he is inspired by the master.

This is to clarify to us, that there is external and internal levels mind/sechel. The inner level is what defines a human being.

And in serving God there is a similar process – one senses, 'God wants this' and nullifies himself to that desire, and in doing so there is a sensing of the 'pleasure from Above'. The man gives himself over and is totally obedient and then he feels pleasure?! Yes, this is based on his previous ratzu/quest for Essence and his identification of the original truth...

And then anything he can do in connection with this Essence and Truth gives him pleasure... How does he feel pleasure? Because he realizes that such a truth exists. And this is the greatest possible elevation that he can sense...

And that provides the pleasure.

There is joy and pleasure in his soul. There is a personal sense of this.

He experience the pleasure from above, and from below there is pleasure in that he has the privilege to sense this.

'I have been granted a gift that is totally beyond me, and I have a soul that wants the truth, but not for personal gain. This is a soul nature. My soul goes this way. The soul wants the truth for its own sake, and it is willing to give up everything to be connected to this truth'.

So when he has this approach his self nullification does not nullify him, but rather brings out the purest element from within, till he takes pleasure in the pleasure above, since he is totally connected to it.

So now we can see how there can be a ratzu/run after the shuv/return. This is because there is joy and pleasure in the 'return', based on his soul and sourced above, irrespective of the self nullification and so the ratzu/run is reawakened again. He says, 'look how wonderful this is, let's go further'.

The run and return are inter-included even though in essence they are opposites.

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

Thursday, April 18, 2013

“Pleasure in Service” p:16

No comments:

Post a Comment