“No Trigger” p: 29

Thursday, July 4, 2013

“No Trigger” p: 29

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 26 Tammuz

Sun and Ron, before class...

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

We are lookking at 2 lines in detail. Typical of the Rebbe, he is preceise and teaching us a very important principle.

The topic: how does delight/oneg of the soul end up disseminated down to specific, functional, faculties?

The overall delight/oneg cannot even relate to specific elements.

Faculties of the human being are involved with function and action – like speech or movement.

The soul is a point of truth. It is all encompassing. It does not lack anything. It does not have to get anywhere. So the whole issue of faculties is not something on its level.

The oneg has to go through a transitional phase which is 'tricky'.

What is the transition from the infinite delight/oneg to the specifics? It is chochmah/wisdom/חכמה. What is unique about it that it can serve that function? It is the beginning of consciousness. Usually revealed faculties work by means of contrast. Wisdom/chochmah does not work by contrast. It sees what is. It is beyond, 'hey, look at this, it is interesting'.

It is first. There is nothing that triggers it. There is no question that precedes it.

It is a spark. It is the first moment of seeing.

We go between sechel/mind and nefesh/soul to see the intermediary.

The instant you want to be with God, you are there. You don't have to go any place.

When we look at the sky, we see an unlimited expanse. That is our first sight. Contrasts between colors, clouds etc come later.

So within the world is embedded an absolute reality. The human being on the one hand is a precarious existence. On the other hand he has life beyond estimation. His soul is infinite.

Chochmah/חכמה/wisdom is able to relate to that eternal quality. It facilitates that eternality being embedded in our functional 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

“No Trigger” p: 29

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