“Higher Than Soul Experience” p: 72(4)

Sunday, August 24, 2014

“Higher Than Soul Experience” p: 72(4)

AyinBase / Ayin Beis with R' Paltiel 29 Menachem Av, 5774

Page 72(4)

at about 12th line from top of the page (line begins, “ratzu...”) For text, click: Here or see below.

We are talking about the principle of the supremacy of the form over the material. It entails overpowering the material – hisgabrut hatzurah al hachomer.

Usually this refers to the refining of the body.

But here we are talking on the soul level. The soul has a chomer/materiality. And this is the run towards Godliness...! Why is it chomer? – Because it is its desire.

The tzurah/form is that the soul stays put and remains with the body. And this is the opposite of the soul's strong desire to expire into Godliness...

And this is a deeper truth and reality than the soul's own experience.

And this is the return. The return to life in a body. And this is harder than the 'run' towards Godliness...

In that state of ecstasy and delight it is harder to return to the body than to continue to go towards Him. And the 'return' is going back to the world and from there recognizing Godliness...

Both movements, both 'ratzu/run' and 'shuv/return' are soul movements... the soul decides where it wants to go.

God is beyond 'coming into being'. The soul is 'brought into being'. When the soul ascends it gets to a wonderous understanding and a great pleasure... a delight of Godliness itself.... beyond anything created. And from here it 'gets off the wagon' and returns to earth, because she realizes there is a Godly will that is beyond this delight.

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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, August 24, 2014

“Higher Than Soul Experience” p: 72(4)

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