“Soul Desire” p:15

Thursday, April 11, 2013

“Soul Desire” p:15

AyinBase / Ayin Beis with R' Paltiel Thursday 1 Iyar 5773

Photo: Batya David of Mitzpe Rimon

Page 15

^{At
about middle} of the page – (line begins: 'al yeday...') For text, click: Here.

There is a desire that takes a person out of his kelim/receptacles.

Sechel is mind and machshavah is thought. Thought is like an awareness of mind. Thought involves letters and vessels – and an inner language, but you are not aware of it. You are aware only of the content. The content fits the sechel/mind.

Going out of the vessel/keli is saying, 'I don't want to know the sechel – I want to be it'. And the reason for this statement is because essence is not knowable. There is no essence principle in a worldly context. In the world everything is a co-ordinated composite. Essence has no parts.

His entire desire and will is just to be step out and to be included in essence itself. Not to know it. But to be included there in that level that is beyond world.

How does he come to want such a level. He's in the world and how does he get such a desire? The answer is that the sechel/mind is really a soul element and the nefesh/soul is not worldly – it is Godly.

So when there is an appeciation of the greatness of God it is a purely soul/nefesh appreciation, to which he is drawn and he doesn't want to return to world.

The Rebbe Rashab, had an illness that did not allow him to see the world. His father came to visit and he had a cane with a silver handle. This he could see. His father left it there because it connected him to the world.

We must know that the life we experience is not worldly. It is a Godly reality.

A person has an element that is not worldly, and if that is tapped, he does not want world. This is what happened with Nadav and Avihu. These sons of Aaron allowed this desire to surface without any restraint.

When the love goes beyond desire and feels pleasure, by experiencing the presence of the Beloved, then this is ahavah betynugim (love in pleasure) and this is a pure soul quality, that results in a loss of interest in world. Godliness is the real reality. It is not a facilitator to enable participation in world.

Truth needs not explanation. Godliness does not have a reason for being and it does not need a reason.

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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, April 11, 2013

“Soul Desire” p:15

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