“I Give You Everything; Supernal Kisses” p:63

Sunday, June 1, 2014

“I Give You Everything; Supernal Kisses” p:63

AyinBase / Ayin Beis with R' Paltiel

Sunday 3 Sivan, 5774

Page 63

At top paragraph of the page – (line begins, “ve hashem...”) For text, click: Here or see below.

When looking to destroy Sodom and Gemora, God said to Himself, 'will I do this thing without telling Abraham...?'

The medrash says, 'God gave the world to Abraham' based on the fact that He didn't want to conceal the destruction from him. This is like a king who gives rulership to his son... and the son says, 'if you don't give me the throne how will people know you have special affection to me...?'

So too Abraham says to God, 'if you do not give me the place of the Temple you have not given me anything...' and then God gave everything that he requested...

So what does it mean that the world was given to Abraham. And what is the meaning of his request for the place of the temple? And reason that he says, 'nothing matters unless you give me that'?

And why does he say, “if You give me that place You have given me everything!”

To understand this we need to reexamine the special status of souls. They are the result of a physical union, which is an essential download from essence. Angels by contrast are the result of a spiritual union (the union of kisses), which results in an 'external' download – the element of reflection (ha-arah).

This is a revolutionary presentation due to our prejudice about what reality is... What we need to bring to consciousness is that although we see the health of the body and functional elements as paramount, the absolute truth is way above that – the will to live is the essence of the human being... all else is derived from that.

There is a positive will to live that is beyond alleviation of discomfort, or the seeking of temporal gain.

How do you draw from that? This is a force in the source of man...

Angels are superior to human souls due to their intelligence and faculties, but they don't compare to souls in terms of real representation of Godliness... The human soul has essence. Angels lack a sense of reality.

We human beings have all kinds of capabilities. The hand has great dexterity... The hand is directed by the mind... but the hand is not really alive. It is the ratzon/will that is in the mind is in the hand too – this same life element is is the mind and is in the hand... A man is not a robot. He has life 'through and through'.

This is a union of essence.

The souls request kisses from God. But according what we said before, that kisses are only a reflection (not essence) and the souls are rooted in essence, why do they want kisses? They are from a level that is much superior to that of kisses!

And the answer is that the kisses are from a level higher than physical.

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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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Sunday, June 1, 2014

“I Give You Everything; Supernal Kisses” p:63

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