“The Same; Different” p:9/7

Tuesday, March 17, 2015

“The Same; Different” p:9/7

AyinBase / Ayin Beis with R' Paltiel, Adar 5775

King David with his harp...

Page 9 of pamphlet – (at top of second paragraph. Line begins: 'vezeh-hu...') , Page 7 in the book. For text see below.

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We have seen how nefesh/soul influences the faculties. The faculties are contained in the soul – they are individual faculties with definition and sub-divisible into components at the same time there is a soul influence that allows them to function.

Every mitzvah/connecting deed is from Him. And each one has its own significance and place. The intention behind them differ, because the reason and secret behind each is different.

And the sages say, 'don't weigh/judge and compare the mitzvoth', since the most seemingly insignificant and the heaviest are all equal. The lack of different is due to the will – His will – that is contained in the mitzvah, which does not come in a finite way and is not sub-divisible, and thus all mitzvoth are equal in this regard.

But from the perspective of the intent and reason, there are different levels.

This is to say there is ratzon/will and then there is sechel/mind. And at the level of ratzon there are no differences.

Think of a house. It demarcates space. The space it contains remains unchanged! The demarcation allows you to relate to that reality.

The underlying spirit of wisdom/chochmah is oneg/delight.

Oneg/delight and ratzon/will both allow for misconception. Everyone knows sechel/mind is not my personal perspective. It relates to truth and sometimes goes against my personal preference. Oneg and ratzon seem to relate to personal perspective – what I want and what I delight in...

We are mislead by the terms 'will' and 'delight'. We perceive them to be the result of mind/sechel, rather than the authors of sechel/mind.

In a worldly perspective, personal gain, seems to be the prime human quest. This is because we perceive of reality as that we can identify and then we place will and delight as derivatives of this reality. But this is fabricated will and delight.

The reality of oneg and ratzon is relating to the higher reality. The soul knows reality 'cos He provides it, not because the lower sechel/mind provides for 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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Tuesday, March 17, 2015

“The Same; Different” p:9/7

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