“You and Your Opposite” p:17

Thursday, April 25, 2013

“You and Your Opposite” p:17

AyinBase / Ayin Beis with R' Paltiel Thursday 15 Iyar 5773

Photo: Batya David

Page 17 (yud zayin). At 11^th line of the page – (line begins: 'hagevurah...') For text, click: Here.

When the emotions are in their simple phase they cannot tolerate each other. Severity and kindness oppose each other. But each in their unique way represent the essence.

The principle of gevurah/severity, is that 'you have to be deserving, to be a recipient'.

Real abundance, does not exist as a presence. You cannot accumulate an infinite amout of grain. The abundance is in the 'faculty of growth' that is in the earth. If you relate to the existing grain, then you are not relating to the real source of the abundance.

When the emotions are divided into details/pratim, they are weakened/softened, the specifity is weakened. The kindness can allow for severity.

We are saying that kindness can identify with severity. Why? Due to its root in the essence. Its recognition that its real root is in the essence is what allows for its softening and toleration of its opposite.

This is represented above my Shem Mah (the Godly name Mah) which has the lowest gematria and corresponds to bitul (humility) and man – the weakest of the creatures. This also corresponds to tikkun – inter-inclusion, rather than tohu (where emotions are totally emphatic).

He is the weakest because he is the truest of all creatures. He relates to the essential truth. Thus he can live under all circumstances. He can combine with anything.

And the inter-inclusion is now seen to be not due to their weakness, but rather on account of their greatness – being sourced in essence.

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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 25, 2013

“You and Your Opposite” p:17

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