“Spark of Truth” p:44

Sunday, November 24, 2013

“Spark of Truth” p:44

AyinBase / Ayin Beis with R' Paltiel Sunday 21 Kislev 5774

Page 44 מד

At just above the middle of the second section of page of the page – (line begins: "mayain...”) For text, click: Here.

We are saying that the creation is from chochmah/wisdom and binah/knowledge.

Chochmah is the first point of the Godly ein/nothingness that can relate to world and become the source of the worlds.

World and Godliness are totally dissimilar. World is not a direct derivative of Godliness.

Chochmah, although it is a faculty of the soul, has to be sparked... then it reveals itself. A spark has a moment when it is not present. It is there for a moment and then it dissipates.

Chochmah does not carry Ohr Ein Sof (Infinity). It reveals it. The spark from the rock, reveals that there is a solid presence that cannot dissipate. And you cannot take part of this rock, you can just know it is there. The spark lets you know it is there.

This is to say chochmah is not essence, it reveals essence. It comes into being. It is not the infinite being. But it reveals the truth of the Ein Sof – infinity. And that becomes the source for worlds.

Essence is in contrast to world. There was never a moment when essence was not present. So His essence is not even in the framework of being a source for worlds... to relate to world there has to be the beginning of the framework of 'yes and no'.

Yes, God can do anything, but for the world to make sense of itself and be a real world and relate to its source. Think of the host serving you dinner and then leaving – what's missing? The dinner would be disassociated from the source. The host has to give his presence – part of himself.

So through the ha-arah (the chochmah) the world knows that it comes from an Infinite Source.

Although world is very finite, and only a reflection (ha-arah), yet there is in the world a profound sense of the reality from where it comes...

A table stands due to its structure. But it alludes to its human spirit. And that's why we relate to it. We see in it something real.

The table is a ha-arah of the human spirit.

The world is a distant reflection of 'ohr ein sof' (infinity), and thus it has reality.

Chochmah is an 'observer of truth'. It is not the truth. It can relate to truth. So what makes chochmah able to function? The knowledge that there is truth!

We see the physical world without any difficulty. Why? Isn't it an intrusion into my private life? It does not interfere with me at all, since I have chochma and I know there is an overall truth! This knowing there is a truth is just an ha-arah (reflection) of the truth.

This is why we feel comfortable in the world. We relate to it inherently and must just guard against it dragging us down.

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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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Sunday, November 24, 2013

“Spark of Truth” p:44

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