“Be With Me” p:42

Thursday, November 7, 2013

“Be With Me” p:42

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 4 Kislev 5774

Muizenberg, Cape Town, South Africa

Page 42 (מב)

At 2 lines from the top of the page – (line begins: 'be-emet...') For text, click: Here.

Everything that is high has to have low vessels to descend. And physicality is the lowest vessel.

Vessels and their light are always of a completely different levels... a vessel is the means by which you can grasp something in the world that is unworldly.

The classic example of vessel and light is body and soul. Does the body appreciate life? It has sensitivity, but it is all soul. All sensitivity is in the brain which is pure nefesh/soul. There are rare cases where the body became so purified that it was like the soul. The classic case of this is Eliyahu the Navi (prophet) – he went to heaven with his body!

In sechel/mind, we distracted by the vessel, which is the logic. We must sense the light behind it, which never becomes 'vessel'.

We say the higher the light, the lower it descends... like we said this morning, the ox, is one of the three animals that can can come up on the alter, but up above it is below the level of the lion. And in this world the lion is fierce and not kosher.

The ox is comfortable in the world. It is peaceful and eats grass. The lion by contrast can't relate to the physical world – he's ready to tear things apart...

The way the lion is manifest in this physical world is not just due to the seder hishtalshalus (orderly download) it is also due to a shvirah and nefilah (break and fall). This can be seen in a human being who has reached a very lowly and depraved level, and has undergone a spiritual break... it is more than just slipping, it is the turning to seek impurity that he can lose his human stature. This is the state of addiction. He finds his life to the substance.

So too in the faculties of the soul, in sight and hearing... the sight is above hearing... much higher, yet hearing relates to sound which is spiritual, and sight relates to physicality!

And within the faculty of sight, the eye ball has different parts, and the black pupil is fundamental – ie the lowest level...

The angels asked for Torah and it was not given to them. They don't have a physical element... nor a evil inclination. But what about giving them the spiritual Torah? The answer is that Torah can only come down via physical decrees... true Torah is only revealed by confronting and breaking through the evil inclination. This is the only way to get the true supremacy of the light – to draw it out of darkness...

If not for man's conception of God, he could not live in the world for one moment... living is dwelling with chochmah and Torah... he is independent of worldliness... he sees in the world something beyond world. The greatest gift of birth is the 'will to live' – the recognition of the reality of life.

What is so real? Thinks of a guest at a host's table. The real significance is not the dinner, but the statement of 'be with me', made by the host.

The human being is walking in the reality of the Creator and not wondering around on dirt and stones. This is what halacha means – a royal truth in the world, not just a functional truth...

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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, November 7, 2013

“Be With Me” p:42

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