“The Truth of Pleasure” p:25

Sunday, June 9, 2013

“The Truth of Pleasure” p:25

AyinBase / Ayin Beis with R' Paltiel Sunday 1 Tammuz 5773

Page 25 (chuf hay). About 10th line from top of the page – (line begins: 'bah...') For text, click: Here.

Pleasure cannot be understood. How is tynug/pleasure/ענוג related to essence?

We are in the world. How do we approach essence? In our world a rock seems like an essence. We explained that this is only a remote metaphor for an essence – in that the rock is self contained and needs nothing to sustain it. On the other hand it is the furthest thing from essence in that it does not stand for anything.

We explain the rock has nothing and by contrast essence has everything.

The soul causes the finger to heal. The finger is composite, but the soul is essence. It really appreciates what the finger is. The finger itself is just a fleshy receptacle for this element. The soul has a concept of the proper way the finger should be, down to the details of the fingerprints.

The essence is totally self contained, and on the other hand it has everything. The expression of having everything is in oneg/pleasure.

Inside the text: it is significant to understand why there is tynug ha-atzmi/essential pleasure, that relates us to Godly truth, rather than worldly truth.

In the world there are many approaches in how to maximize your comfort or remove any sensitivity... and they will say this is reaching the epitome of a human being... we say the opposite, if you have a sense it is a sign you are alive.

There is a First Being. He is not in need of anything. Where does He come from? Truth does not beg this question. He is true existence and we come from there. And this is why it is seen that when you cut your finger it heals – because there is a true existence that is deeper than the flesh and skin.

We are inclined to think that the all is due to self-development. Torah says, 'be fruitful and populate and settle the world' – and this is the source of every street and building in the world, that is, every thing is contained in the source which provides for everything. You think you build your house brick by brick? False.

Chochmah/חכמה/wisdom can sense the truth. It looks for how things are 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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Sunday, June 9, 2013

“The Truth of Pleasure” p:25

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