“Reality, Not Quality” p: 66

Friday, June 27, 2014

“Reality, Not Quality” p: 66

AyinBase / Ayin Beis with R' Paltiel 28 Sivan, 5774

Page 66

At 4 lines from the top of the page – (line begins, “ha-bah...”) For text, click: Here or see below.

We have been explaining 'kisses'/neshikin. We have said that it brings out an essential element that is not contained in any kind of vessel/keili.

This is like the ohr chozer / reflected light. This is seen where the mind/sechel comes to a dead-end, and the student still has the essential human capacity, which elicits from the teacher a new depth that addresses not the student's sechel/mind, but rather his 'reality'!

And in this way is sensed an infinite faculty.

And it exposes not a quality of Godliness, but the fundamental reality of Godliness.

The kisses are rooted in the level called 'akudim', which alludes to the place that precedes tohu and tikkun... And we have seen the kiss came via the birur of tohu...

This is like drawing from the essential concealment (helem ha atzmi), which is above the level of concealment and revelation...

The essential concealment is beyond 'existing and not existing'. It is essential and 'cannot, not be'.

The human being is comfortable in the world because it belongs to him, and does not depend on what he does. But this is on the side of tohu. On the side of tikkun, there is the element of having an effect on the world, which is where he gets his full actualization... Fulfilling his mission is where it is realized.

The Baal Shem Tov says, 'a man is where his will is – automatically' and being in the world he goes towards his will in a disciplined manner. What enables him to take the steps to get there. He's interested in 'being there'. He draws from a level that is higher than being there and not being there.

This resolution is 'being raised up'.

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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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Friday, June 27, 2014

“Reality, Not Quality” p: 66

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