“Soul &amp; Body; Soul Garment” p: 72 (1-2)

Friday, August 8, 2014

“Soul & Body; Soul Garment” p: 72 (1-2)

AyinBase / Ayin Beis with R' Paltiel 12 Menachem Av, 5774

Page 72(1)

At just below the middle of the page –(line begins, “al ha-adam...”) For text, click: Here or see below.

When God said, 'I will make man in my image...' he means as man is here down on earth. But the soul as it is in the body is not its totality as it is in the world of atzilus. Nefesh ruach and neshama levels of the soul are enclothed in the body.

And the higher levels of the soul – chaya and yechidah – are not enclothed in the body down here...

The Zohar brings that man walks in the world with the form/tzelem given from above.

The form/tzelem is the garment for the soul. The garment facilitates the union between the soul and the body.

Through this garment the soul can persist in being present in the world.

It needs to be understood, what is the special strength and ability of this garment that it can connect the soul with the body, while essentially they are completely dissimilar...?!

And how does it happen that all the expressions of the soul are via this garment? And somehow the soul becomes more and more present due to this garment/tzelem?

It is explained that the garment has a superiority over the soul that it contains. The garment for the soul, is rooted above the revelations of the soul and its essential faculties (chaya and yechida)!

The garment is superior to the faculties of the soul. It is superior to the soul itself.

Its root is in the essence of the nefesh, which is above faculties and revelations. So thus it is in its ability to bring out all the revelations that the soul contains, and connect the soul with the body.

The root constantly provides nurture from an infinite resource.

So chassidus describes that when you throw a stone, the power that initiated its flight continues to carry it.

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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, August 8, 2014

“Soul & Body; Soul Garment” p: 72 (1-2)

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