“Clear &amp; Direct” p:60

Thursday, May 15, 2014

“Clear & Direct” p:60

AyinBase / Ayin Beis with R' Paltiel

Thursday 15 Iyar, 5774

Page 60

At the middle of the page – (line begins: "venimshach”) For text, click: Here.

The animal soul goes beyond the framework of its own experience. And it seeks the truth. It says, “I am willing to forgo my own experience to go for the truth”. And this elicits a response from the Truth, who in this way has a place to dwell on earth...

The metaphor of the 'speaking bird' that arouses the king's heart, was brought to understand this process.

Where is the king's attention before it is aroused by the visitor with the 'speaking bird'? If you say there is a First Being cos I see the world, then the world is primary, and it is not the basis for wisdom. It has to be that the knowledge of the First Being is direct and absolutely clear, so it can be the 'foundation of all foundations'.

For this emunah/faith is employed.

For chochmah/wisdom you have to open your eyes and the reason you see is because it is based on a foundation of all foundations.

Emunah is seen with closed eyes. I cannot, not see it. Chochmah is preceded by emunah.

By means of emunah we become aware of essential knowledge. Emunah/faith is a steady state that does not vary.

There is a soul. The soul is enclothed in the body – in the brain... and the brain is limited. Thus that which you can sense in your brain is in time itself. Then there is the soul as it is beyond body. This is like emunah – it is nefesh/soul itself. It is beyond body. It is known without examination.

So the knowledge of the First Being is not of a secondary factor. It is not based on the world. It is known directly. All else is based on it.

A human being has real insight regarding the First Being. For a Jew this is his identity and reality. The animal soul gives itself over to it, even though it is beyond its experience. It submits. And says, “I want to relate to this!”

Where is the heart of the king, and the mind of the scholar, before they are called by the common man? In a higher reality. In a hidden world. The king is the essence of his people. How does he encompass all his subjects. He can relate to every mindset. This is because all his subjects come from the First Being, and the king goes there...

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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, May 15, 2014

“Clear & Direct” p:60

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