“Receive It As It is Given; You Can't Take It” p: 36

Thursday, October 3, 2013

“Receive It As It is Given; You Can't Take It” p: 36

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 29 Tishrei 5774

Photo: Joel, Sweden

Page 36 (לו)

At 7 lines from top of the page – (line begins: 'vechol ze...') For text, click: Here.

The full service is the level of silence...

We spoke of the higher nullification... and usually you may think of nullification/bitul as low level. But no, actually bitul/nullification has very profound intelligence...!

And this silence reaches into the interior of the crown (pnimius hakesser).

On the external level, 'you get what ever you take, you don't get Me'. On the interior level you get Me, and that level only goes where it will be recognized as such. You can't take it and do with it what you want...

The highest level of internal is silence. You don't interpret. You receive it as it is given.

In the world, it is taken for granted that a person's primary awareness is himself... This is beyond that.

Chochmah/wisdom does not agree that, 'the primary existence is me'. It goes straight to the reality. Knowing there is a first being comes before knowing yourself. This is a soul thing. This is the source of all intelligence.

For the chocham/wise man, the primary reality is God, not himself.

How does he relate to this First Being if he does not have a means to grasp it and translate it in his own life...? There are many levels in this... one level is we accept Your rulings, but then at the splitting of the sea there was a higher level – there was no recipient. It was a level of 'I don't need to translate it into my reality at all, this is the primary reality'. This is the silence that is the interior of the crown...!

Every moment of a person's life are real.

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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

Pages

Thursday, October 3, 2013

“Receive It As It is Given; You Can't Take It” p: 36

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