“Light, Water &amp; Firmament” p:28 / 20

Monday, November 30, 2015

“Light, Water & Firmament” p:28 / 20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776

Page 27 of pamphlet – (At 6^th line from top of the page. Line starts: 'she-kiblu...'). Page 20 of the book. For text see below.

Questions and comments: dailychassidus@gmail.com

Water is in constant movement. The firmament is constant by contrast. Water is like the point of chochmah/wisdom. It can be directed in every direction.

And these levels of light, water and firmament correspond to the modes of influence from the mentor to the mentee (mashpia to the mushpah).

Light is the highest level, that precedes expression.

This is like the presence of the host. It gives off light. The guest appreciates it only if he appreciates his relationship to the host/mentor. It is in a hidden state and does not have identifiable content.

So how is this 'influence' if it is so hidden and unformatted? The real meaning of hashpahah/influence is the giving of something that the mentee on his own would not realize and not get – even if it is placed in front of him. He can only get it if the mentor/mashpia 'spoon-feeds' it to him.

This is because this new view/insight cannot be gotten on the basis of the student's existing mind-set. The mentor/mashpia introduces the mentee/student into his own personal 'thinking process'. This is what gives the recipient the ability to 'think along' and adopt the new view...

The level of 'water' is the revealed expression of the influence of the mentor to the mentee.

And the 'firmament' is the state where the mentorship is grasped by the recipient.

So it starts as light (in the mentor) and lands up as solid firmament (in the mentee). The meaning is that the master has the truth of the matter – the source. Then this is being transferred to the student. And the student does not take the source, rather he receives what is being expressed.

And for the student, what he receives becomes real, when it is solidified as sechel – then it becomes a 'real presence' for him, and he can build on it.

The influence (hashpah) finds its place in the mind of the student and settles in and becomes a new basis. It is like water reaching a new place and becoming still. It is a reflection of the source itself, where it is also perfectly calm.

This is a reflection of the source.

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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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Monday, November 30, 2015

“Light, Water & Firmament” p:28 / 20

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