“Sunrise” p:72(18)

Sunday, January 11, 2015

“Sunrise” p:72(18)

AyinBase / Ayin Beis with R' Paltiel, 20 Tevet 5775

Page 72(18)

At about midway into the page – (line begins: 've-hagum...') For text see below.

The light of the soul is 'dressed' in particular vessels. For example the 'home' – it is what expressed the reality of the person on the worldly level...

Sechel/mind recognizes demarcation of location.

We learn Torah not on the basis of world and personal experience. We strive to see what Torah is telling us directly.

The light is dressed in the vessel and relates to it. It functions according to the limits and form of the vessel...

Yet is it not transformed to the essence of the vessel.

The human element is the real thing. It is a secular view that all of the world is meaningless. We say the mountains and rivers praise God. We see life beyond the form. We see the world is intended.

The earth is a Godly creation and hence it is a full fledged presence and reality. The human being is uniquely Godly – he is made by the hand of God and then his soul was specially blown into him. The human is not just a physical presence – his presence is Godly.

Although the soul functions in the body, it is not transformed to the reality of the body.

Sechel is an amazing gift – it is the ability to perceive a Godly truth within the worldly level. Sechel is dressed in the body, but is not given over to the reality of the body.

There is no physical definition of life. There is none. Life is not changed to fit the essence of vessels.

Mistakes follow from a choice. Will I acknowledge that I did not make the world? I cannot know the world independent of its Creator? Or will I say that I can define the world and the things in it according to my preference?

The world is not my store and I don't decide the price of all the merchandise...

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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, January 11, 2015

“Sunrise” p:72(18)

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