“Jump!” p: 72(2)

Thursday, August 14, 2014

“Jump!” p: 72(2)

AyinBase / Ayin Beis with R' Paltiel 18 Menachem Av, 5774

Page 72(2)

At about 10 lines from the end of the page (line begins, “dafkah...”) For text, click: Here or see below.

We are looking at the soul in the body.

Body and soul have no commonality.

There is no way the soul on its own would seek to relate to the body. But it is there, in the body in the full sense, and not as a stranger. It relates to the body. How?!

God blew into man's body the soul of life.

This is not the usual way life is brought to a creation.

This blowing has to do with coming from an inner source – from the depths of Godliness.

This blowing is like a 'jump' – bypassing the usual 'procedural approach'.

This is accomplished with a special soul force... from the depths...

A jump means you are viewing the scene from a higher perspective. This is the principle of 'He blew with great force and from within'.

Like a team. In order to win they need a coach. They need inspiration.

Or as the gemara says, 'He jumped across the Jordan River'. And his study partner said to him, 'your strength is appropriate for Torah'. Indicating a spiritual strength. This is chayalut – 'accomplishment by spirit' – 'soul warrior'.

This is like the chassidim dancing for hours on end. Elderly chassidim. This was not physical strength. They were carried by their spirit...

This is the strength we are describing, by which the soul is 'propelled' into the body...

When one is inspired to get to where he has to be, then the inspiration bypasses the process of getting there...

This is the main difference between a gibor/valiant person and one who is weak. The gibor can bring forth the power that is in the essence. The spirit behind the faculty. And thus nothing is too hard for him...

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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, August 14, 2014

“Jump!” p: 72(2)

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