“Light Uncaptured” p:48

Thursday, January 2, 2014

“Light Uncaptured” p:48

AyinBase / Ayin Beis with R' Paltiel Thursday 1 Shevat 5774

Page 48

At half from the top of the page – (line begins: "veod yoter...”) For text, click: Here.

We are saying that a reflection of infinity can come down and be enclothed in the definitions of worlds. It becomes transformed and captured. The light is almost lost. Essential light – Torah – by contrast, is also able to come down and become enclothed in the world, but not captured. In clarifies the affairs of the world.

There are certain cases that the Torah will not descend to adjudicate.

The Torah's presence affects a birur/purification. It identifies the good and lets the bad fall away.

Rebbi Yehudah was involved exclusively in the laws of damages, which you might think is entirely worldly, but his work there was to purify the good from the bad.

Worldly possession is a Godly decree. The halacha very careful to not infringe on someone's prutah (a possession of small value). The fact of ownership is indicative of the fact that there is a King in the world.

Even in the secular world, ownership is possible only if there is a government. And on a real level He owns all, and he grants ownership to individuals.

Torah can descend to the lowest level and not be damaged or made impure. On the contrary it affects a purification in the place it touches.

When you bump against something, it tells you not about the truth, but about how things are. Light and sight by contrast has to do with the truth. Sight reveals an inherent truth.

We can know the truth of an object, by sight, without having touched it. This is sight. It does not have to be experienced and proven.

This is the difference between Torah law, and secular jurisdiction. Torah rules with light – it illuminates. The light comes from the source of existence. Secular law rules by decree.

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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, January 2, 2014

“Light Uncaptured” p:48

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