“Not Just Wood!” p:50

Thursday, January 23, 2014

“Not Just Wood!” p:50

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 22 Shevat 5774

Page 50

At 4^th line from the top of the page – (line begins: "mitbatlim...”) For text, click: Here.

We are looking at the principle of soul and Torah being true and essential and not merely reflections.

The world with all its variety is a meaningless desert without a human being to inhabit it.

One human being and everything changes...

What is a human being? Why was he made yechidi/one – male and female in one and not a species? This is because he is a whole world...

The soul is a true thing. Not by its effect, but by its presence. By its reality. It can relate to concepts that are completely beyond the world in which it operates.

The soul is infinite. It persists indefinitely.

The soul descends world after world, level after level till it is dressed in a physical body.

The human being is massively complex, but there is one spirit that encompasses it. Its purpose is to allow the soul be be here... in order for the brain to experience sechel/mind, it needs the support of the complex body and all its systems...

for those who sense it a table is important – it carries a human purpose. If you don't sense it, 'it is just wood'. So too the human body...

The soul gives the body a soulful quality. You are life in a body. Pure life. Not life supported by circumstance. And that is sensed in the physical... even in a physical setting it remains the same thing.

And in every place, and in every world, it remains what it is... it is not changed... it still functions by its own terms... and that's why the Baal Shem Tov says, 'where a person wants to be, that's where he is'...

The soul is Godliness in essence, even when it is down in this lowest world... it is independent of physicality...

The human being is not in this physical place. He is in the entire world and beyond...! Wherever he wants to be, that's where he is...

this is not like the ha-arah/reflection of Godliness that is dressed in the world.

It you go to the depth of it, 'all souls are equal', as it says in Tanya, chapter 32. There is one Father for all of them.

And what about the souls as they come into the world...? Even as they are drawn into the world they are equal in essence.

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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 23, 2014

“Not Just Wood!” p:50

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