“Thirsty” p:15

Friday, April 5, 2013

“Thirsty” p:15

AyinBase / Ayin Beis with R' Paltiel Friday 25 Nissan 5773

Page 15

^8th line from the top of the page – (line begins: 'kuli...') For text, click: Here.

We are getting to sense the reality of the situation described – the 'run and return'...

In the run/ratzu there is a real recognition of elokus/Godliness... this is all he wants, because this is what his soul is... the world does not substantiate this knowledge. It is a soul quality. When one abandons and goes beyond worldly calculations and gain, desiring to be a human being... that's what it is... this is its attraction.

Think of the host and the guest. The experience of the host is not a worldly experience...

In the love he does not satiate his thirst... the love is the run towards Godliness... it is not a satisfying experience... it is an exciting experience...!

The thirsting applies exclusively to water. It is not a desire for food...

Eating is different from drinking... Food has its own form and needs digestion etc. The real benefit of the food is after it is digested and transformed till it can cross the membrane of the stomach and provide nutrition to the body.

Water is different. It spreads and does not hold its own form. It feeds the body without the need for digestion. How does that approximate Godliness? In evolutionary thinking everything a person or organism has is due to its will to survive and grasp. There is not a real reality. And this creates an enormous thirst. Thirst is the thirsting for that reality that gives him life... that creeps in and gives him life. He wants elokust to permeate him, he wants to be engulfed and receive life. Life is the real reality, not the experience.

After the striving in love is a return to the world, but now with a recognition of the Godliness in the world. He's working in the world but is no longer distracted by the forms and vessels of the world. He senses the Godliness aspects in everything.

Even a simple person can reach the pinacle of mind – emunah/faith. And in the simple person this can be even more revealed. The Baal Shem Tov tells of cases where the faith/Godliness is constantly present. He is beyond the run and return.

Doing torah and mitzvoth is like being with the host. Being engulfed by Him. It is like being at the table of the King. On Shabbat we abstain from work, not because 'it is human to take a break', but because, 'the main thing is not the created, but the Creator – He is the reality. This is the reality of everything. And the world is only a by-product for the recognition of Him'.

This is the satisfying of the thirst...

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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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Friday, April 5, 2013

“Thirsty” p:15

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