“Into The World” p: 30

Thursday, July 25, 2013

“Into The World” p: 30

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 18 Menachem

Photo: Joel Andersson, Sweden

Av 5773

Page 30 (lamed). About 3 lines from end of the page – (line begins: 'misgalim...') For text, click: Here.

We are saying that hidden faculties are a hard topic to relate to. We think of faculties as affecting things by means of a process. But at the hidden essential level, what would be the role or place of a faculty? We are saying there are hidden faculties within the soul, and soul is the essence...!

We began to relate to this by means of metaphors. An essence is everything. And not insensitive. He is the essence of life and the ability to express. He knows himself and within himself can express himself. This is the inner faculties.

And all these inner faculties have an equal relationship to the soul. At the hidden level the faculty of kindness does not need to be substantiated by the faculty of sechel/mind.

The soul has all the faculties at a hidden level without needing them.

Something that is acquired by accumulation, can never have all. It will always be finite. We say chochmah/wisdom has all the faculties. This means it sees things from above. It knows based on the soul. But it translates at the level of faculties.

The hidden faculties are in the soul – in a perfect reality. And one aspect of this perfection is that it can know itself, and reveal itself...

Even though each hidden faculty has a direct connection to the soul, yet still they are different, one from the other. They are equally reflective of the soul, but differ from each other. There is no hierarchy, but still there is an upper and lower...

The higher and lower is not due to rank, but due to what they essentially are.

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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, July 25, 2013

“Into The World” p: 30

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