“Land &amp; Sea” p:55

Friday, February 21, 2014

“Land & Sea” p:55

AyinBase / Ayin Beis with R' Paltiel Friday 21 Adar I, 5774

Page 55

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

We had been looking at sea creatures. The see has fish and other animals... but each creature does not stand on its own. The sea 'holds them up' – they are at one with the sea. The creatures have no sense of independence. This is the principle of the concealed world (alma de hiskasyah).

All that exists in the concealed world also exists in the revealed world (on dry land). The sea creatures are part of their environment. They are not yet independent creatures. They are identifiable entities, but are not yet independent...

On the land / the revealed world the creatures 'stand on their own legs' – the creature still needs food and air, but it has a level of independence, in contrast to the sea creatures.

Having independence is a phenomenal step. There is the orientation of being there because it is there. Self sustaining. The sea creatures have not reached this level.

The land creatures are novel, yet they pre-existed in the sea.

These 2 worlds are briah/concealed and yetsirah/formation/revealed.

Yetsirah/revealed world is not a real 'novelty/hischadshut' since it is preceded by the concealed world.

In the level of malchus things exist in a complete absense of presence (in contrast to the way things exist in the concealed and revealed worlds – as described above).

Malchus provides for everything, because it has a sense of reality. Everyone except the king needs and explanation for what he's doing and why he's there. Kingship/malchus is beyond supporting properties. Kingship is an essential light...

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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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Friday, February 21, 2014

“Land & Sea” p:55

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