“In Himself” p:12-13 / 9-10

Friday, April 24, 2015

“In Himself” p:12-13 / 9-10

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775

Page 12 of pamphlet – (towards end of the page. Line begins: 'vezehu...'). Page 9 of the book. For text see below.

Please feel free to leave comments below or collaborate with us in Slack - for an invitation to Slack and questions: dailychassidus@gmail.com

At the start of class Naftali asked a question about the section just before the summary on page 12. He said it sounds like the explanation is circular.

Chochmah/wisdom relates to pure truth, yet it is capable of interfacing with physicality and seeing the true presence... the eye is a vessel of the faculty of sight. And the faculty of sight becomes like the essence of the eye.

Above we say the faculties are affected by being in their vessels/receptacles. By means of being in vessels, the higher light is able to create worlds...

Godly light is not a novelty – it is the primary reality. It is fundamental.

And when we say it creates from 'nothing to something', this means that creation sensed a moment where it is not and a moment when it yes exists. And in the Godly light there is no binary factor of 'yes and no', but in the vessels there is this sense of 'no and yes'...

Sight is such a bright and total reality. And yet in sight it can relate to physicality. You can see and not see. You have a perspective and you can close your eyes. It is effortless, but it is an active faculty.

And this is how things get a physical presence, because the spiritual level is beyond 'yes and no'.

The light reflects the luminary.

The human being relates to the entire reality.

Something from nothing is exlusively in the purview of Essence. He makes 100% novelty, without any prior basis.

Essence/atzmus is not at all being dependent on something existing prior to His creation of something.

Only He is capable of this. His existence has no other source than Himself.

Therefore creation is from Him and it manifests itself by the light of essence, since light is from the luminary. So creation is by means of the light and not a keili/vessel.

From the light alone, existence cannot come to be. It needs to be settled in a vessel...

Artwork by Daniel Wolfe

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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, April 24, 2015

“In Himself” p:12-13 / 9-10

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