“Life on Earth” p: 29

Thursday, July 4, 2013

“Life on Earth” p: 29

AyinBase / Ayin Beis with R' Paltiel Thursday 26 Tammuz 5773

Photo: Batya David, Israel

Page 29 (chuf tet). At 11th line of the page – (line begins: 'bichlal...') For text, click: Here.

We are looking at how oneg/delight of the soul could be disseminated into individual faculties, even though there is no similarity between these 2 elements.

Like we are saying, the life of a person cannot be judged by 'what he can do or accomplish'. Life has a quality that is far above the level of 'accomplishment'. It has a 'supreme element'. The world, 'as worldly as it is' is actually a Godly creation.

Even though human life on earth is finite, but the life element during those years is immeasurable. It cannot be quantified in worldly terms.

In terms of experience this supreme element is manifest in oneg/delight. So how does this show itself at the level of the faculties? This occurs via a memutzah/intermediary.

The intermediary is the chochmah/wisdom of the soul. It is a 'functional' element.

Chochmah is the tip/head of the functional faculties.

You have an essential soul. This soul produces faculties. Surrounding/makifi faculties – the overall human quality of ratzon/will and oneg/delight. This level is closer to the soul than the levels that devolve from there.

In order that all functional human faculties should be manifest from the soul, there has to be the first stage, that the 'human element per se' is revealed from the soul.

This is koach ha chochmah/wisdom – it is able to process and sense this surrounding/makifi element.

Chochmah is special, although it is a faculty like all other faculties. If can be a receptacle for surrounding faculties and allows us to sense what it is to be a human being! A supreme element. How does it do this? It also allows its own perception to be fed into binah...

This is because it is the head of the revealed faculties. The significance of this is that it is a revealed faculty, but there is nothing that initiates it... it begins on its own. By contrast bina has a structure – induction or deduction etc. In Chochmah there is no logical process. It begins on its own.

Since it begins on its own it has a 'wonderful' combination... it has the infinity quality... 'I don't have a beginning or definition' – at the same time it is the top of the revealed faculties. It brings the infinity element into the revealed faculties.

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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 4, 2013

“Life on Earth” p: 29

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