“Ever Present; Stand Witness” p:62

Thursday, May 29, 2014

“Ever Present; Stand Witness” p:62

AyinBase / Ayin Beis with R' Paltiel

ThursdayNight 29 Iyar, 5774

Page 62

At lower third of the page – (line begins, “kuli...”) For text, click: Here or see below.

This final paragraph is a summary of the discourse. Abraham was the first Jew. In contrast to angels he is able to transform the worldly levels and perceptions of the animal soul into Godliness.

This ability is due to his soul. The essence of his soul. He's able to raise up the animal soul for its native emotions and mind/sechel.

Essence and the essence of the soul is always present. That is what brings everything into being. But, all the great features of the soul are concealed in various functioning qualities – so you land up seeing mind and emotions...

In every human quality is hidden the human soul, with the Godly soul behind it.

So the essence is ever present. But not recognized. It seems to be something else. By working with the animal soul, the essence of the soul is revealed.

Why does 'appearance' bear witness to a supreme reality? Why do appearances matter so much? During shmonei esrei prayer you should 'look like you are standing in front of a king'. If your mind is elsewhere is this not just pretense? Think of a home. It has a reality that only a human being can relate to – beyond any functional element.

So we cannot create a table by our desire. But God can do it by spirit. And since we relate to Him, if there is the spirit of a wall there is a wall. So too with prayer we make a vessel (our stance) that alludes to the spirit... When we stand we are confirming the truth, that is there because it is true.

The two souls are in battle. In combat there is a halacha to surround an enemy on 3, not 4 sides, so he has the ability to run away. If there is no out, he fights more ferociously... The animal soul fights from the perspective of its personal preference. The Godly soul has a completely different basis – not a preference, but the statement, 'this is true for you too...'

The Godly soul surrounds the animal soul on all 4 sides, but the Godly soul gives it a better option, till he realizes that all he will lose is his preference, but will gain truth...

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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 29, 2014

“Ever Present; Stand Witness” p:62

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