“Soul Walk” p: 72

Thursday, August 7, 2014

“Soul Walk” p: 72

AyinBase / Ayin Beis with R' Paltiel 11 Menachem Av, 5774

Page 72(1)

At 4th line from end of the top paragraph of the page –(line begins, “veneshamas...”) For text, click: Here or see below.

The point from the previous discourse: the world, although it is of the externalities, its purpose is that the inner level illuminate it completely. Not just to give it light and give it some significance, but that life completely envelopes the world and becomes the primary reality.

This is accomplished by the revelation of atsmus/essence. And then chitzonius/external level ceases to exist. And nothing is lacking...

We understand chochmah as a function. This is external or functional mind... it comes to address a question...

but a human being is fundamental. A world without a human being is nothing. Why? What is unique about man? All his functions and faculties and activities go through the faculty of chochmah/wisdom/חכמה

He walks because his chochmah/wisdom has perceived that it is a valid activity. He does not walk by instinct...

Chochmah/wisdom/חכמה is the interpretation of the soul in the body... the soul says, 'I am not world, I am God'. The chochmah brings this concept into the body of man...!

This is like self awareness. The animal is not aware of self.

A human being knows who he is. He is constantly aware of everything – down to his little toe, though he's not thinking of it... Does a human being like himself? He wouldn't change his nose for another's – he knows reality.

He has the oneg/pleasure of being a human being. This is the pleasure of life. Not due to superiority, just by virtue of being myself.

He's a creation that is reflective of the Creator. He owns the world. He makes the world into a world.

Torah is a statement of will – of right and wrong. Souls are a statement of 'giving life'. An essence that has no statement about itself is not an essence. He stands for something at essence, not because he needs to or that it complements him.

And when God said, 'I make man in my image/tzalmaynu', it refers to man down here on earth... although the principle of the soul is above and not below. Only the 3 lower elements of the soul are here below, while chaya and yechida (the 2 higher elements of the soul) are not enclothed in the body.

This does not mean they are not present I the body, just that they are not enclothed...

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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 7, 2014

“Soul Walk” p: 72

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