“Reflection &amp; Essence” p:48

Sunday, December 29, 2013

“Reflection & Essence” p:48

AyinBase / Ayin Beis with R' Paltiel Sunday 26 Tevet 5774

Page 48

At 1st line from the top of the page – (line begins: "ha-arah...”) For text, click: Here.

At the end of page 47 we saw how the Godly reflection can reach a level where it opposes Godliness – opposes its own reality. This is not the result of normal hishtalshalus (process of creation). Rather, there is a deeper concealment that can result in the rise of the sitrah achrah (the other side).

World is by definition, 'tangibility'. Sight is beyond touch. This is a certain element of the Godly reflection. The other side says, 'I am not even interested in the light that the garments contain. I just want the garment'.

The garment is not a reflection. It contains a Godly reflection.

We see beyond the garment. This is how mind/sechel sees...

The other side intentionally denies that there is any spiritual content.

Sechel/mind is not a tangible or physical entity. It is spiritual. It is beyond thought. When something is explained, the words are only the garments. You look for the light and truth that they present. You listen beyond the words.

It is a soul faculty, not a body faculty. If you want to 'wrap your brain around an idea', you are thinking with the physical brain, rather than the soul.

We need to focus on the sechel not the brain.

The secular world defines the human being from a 'garment' perspective.

We are looking at how all that is seen in the world is just a ha-arah / a reflection. And as 'proof' we saw that this reflection can be so reduced that it can become 'the other side'.

This enclothment that conceals and hides the Godly light so thoroughly, so that the 'other side' can gain existence, is possible only because it is just a reflection/ha-arah.

Because it is just a reflection, it can be grasped by the 'clothing' to the extend that the 'element of good and bad' can result. This 'element of good and bad' means that good exist in contrast to bad. In Godliness there is no 'good and bad'.

Only a ha-arah/reflection can be completely sunk into a worldly context, to the extent that the Godly perspective is completely lost...

But all this described above is not applicable to the inner light, or the essence.

This kind of light cannot be dressed in garments.

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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, December 29, 2013

“Reflection & Essence” p:48

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