“Nothing Compares to You” p:16/12

Tuesday, June 2, 2015

“Nothing Compares to You” p:16/12

AyinBase / Ayin Beis with R' Paltiel, Nissan 5775

Page 16 of pamphlet – (At 3rd line of the page. Line begins: 'huraym...'). Page 12 of the book. For text see below.

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We say 'nothing compares to You'. This is in contrast to 'cause and effect'.

In the cause and effect process, things can be traced back to their source – to their cause.

Even though 'mind' is in a different world from that of 'action', yet the action can be traced back to sechel/mind.

In sight, you are convinced the object is there. It provides an objective reality. Touch is subjective. Sight is like the world of sechel/mind.

And yet the sight is what enables touch! If you don't see your food you don't appreciate it. Sight substantiates touch and taste.

Physicality comes about in a manner of 'no compare' – it is 'something from nothing'. It gives no outward testimony as to its origin.

The physical world may even seem to assert that it is the basis, without an origin. This is a worldly view. It is due to the lack of the sense that there is a reality that is more basic than both the physicality and the spirituality of the world. Human beings become subservient to the world. The real intent is the that the human being is the benefactor of the word, not the beneficiary.

Chochmah has a knowledge of reality that is superior to that gained by touching the world.

It tells you that existence is not an accident.

Chochmah says, 'I know reality before you showed me the physical. It is based on the First Being. He preceded the physical.'

So in this world we first become aware of the real 'no compare' because we see the physical and we know there is a reality to it. The physicality wakes up our real sechel/mind.

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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, June 2, 2015

“Nothing Compares to You” p:16/12

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