“Soul Walking” p:54

Wednesday, February 19, 2014

“Soul Walking” p:54

AyinBase / Ayin Beis with R' Paltiel Wednesday19 Adar I, 5774

Page 54

At about a third from the end of page – (line begins: "nikrah...”) For text, click: Here.

Atzilus is called a Godly world. This is contradictory – it is a world, yet Godly; it is Godly yet it is a world...!

Godly means the essential reality. A creation is not an essential reality. The Creator is essential – there is no question of 'where did He come from...?'

(Technical issue: our recording software froze this morning and the recording was corrupted)

World means multiplicity – many things coming together. Yet atzilus remains a world, yet the Godly light shines there.

We are talking about the original material (chomer ha rishon). The principle of 'original/first': we are able to walk – in essence this is not created by our legs and feet. The feet and legs enable us to express our ability to walk. The principle of walking is movement – a soul quality. So the walking is based on his soul vitality, rather than his legs...

You are not limited to the place where you are. You have a truth that is 'everywhere' – above time and space... The first moment of this truth in revelation, is in the simple movement from place to place. So in that sense the movement is not physical, it is a revelation of something higher than physical movement – representative of the truth of his being.

So the Godliness that is behind it shines through.

The olam ha briah is called 'darkness', even though it is full of creations, they are all representative of this First Being... but they are hidden from revelation. It is full of Godly light...

By contrast the world of atzilus is no a creation at all...

Thought is letters, which contains the wisdom/chochmah. The chochmah is the light of the soul. It is there not because, 'you begin to know something', but due to the light of the soul itself.

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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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Wednesday, February 19, 2014

“Soul Walking” p:54

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