Stand, Walk and Jump - Daily Chassidus: “The Greatest Accomplishment” p:54

Thursday, February 20, 2014

“The Greatest Accomplishment” p:54 - 55

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 20 Adar I, 5774

Page 54

At 3^rd line from the end of page – (line begins: "kuli...”) For text, click: Here.

We are looking at the principle of bracha/blessing. And from there we discussed the concealed and the revealed worlds...

Concealed means invisible in its essence. The concealed world is 'not yet' a world. And the metaphor for these two worlds are thought and speech.

The beginning of creation is in the world of briah – this is the first presence...

What do we mean by the First Being, who was not preceded by anything...? He is not a being the consists of an identifiable presence. This called ein ve efes ha muchlat – absolute nothingness – He does not have to justify His presence – He is there by virtue of His own truth. There is no way we can conceptualize of this...

Our conception is limited to discovery – things that you come to conceptualize of at a certain point... limited to definitions...

He is beyond our conception.

What is the significance of Him being absolute nothingness? That He cannot, not be. So His being is not limited to positive/defined presence.

This indicates that Godliness is an absolute truth and beyond what we can conceptualize and not conceptualize. 'Does God exist?' is an invalid question. Behind you own doubt is your knowledge that He exists. You cannot conceptualize of Him not existing...

In the human soul, there is the principle of truth, that allows us to think of this: when we walk a path, we are walking on the entire earth, because you sense reality. Wherever we stand, we are on the entire globe.

And yet, he does walk from place to place... and he does that as a specific person in a physical reality.

So we have 3 levels. 1. is where the whole reality is everywhere at the same time – there is only one point at this level. Then from this one point comes a spread, and lastly an array of multiple places...

Something new (hischadshut) – is the change from the truth of nothingness into presence...

The world is a Godly creation. It did not develop in some random sequential manner. The world only appears to be worldly. The reality is Godly. And a constant miracle of existence... there is no worldly justification for the world to exit...!

And that's why we can stand at a wall and say we are standing before God. The world does not obstruct, the world is Godly. This is the significance of this learning.

The greatest accomplishment is when the truth the truth of the hidden world is recognized in the revealed world...

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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, February 20, 2014

“The Greatest Accomplishment” p:54 - 55

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