“Because I Love You” p:28/20

Thursday, December 3, 2015

“Because I Love You” p:28/20

AyinBase / Ayin Beis with R' Paltiel, Kislev 5776

Page 27 of pamphlet – (Near the middle of the page. Line starts: 've-gimmel roshin...'). Page 20 of the book. For text see below.

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At the higher level the light is above chessed/kindness and gevurah/severity.

After the student has integrated the teaching of the master, and he encounters it again, it is possible to exchange the result from chesed to gevurah or vice versa.

This is like re-visiting the essence. This allows for different out comes...

The sechel/mind of the master/rav is in the state of light – this is beyond formulation. As he presents it to the student, it takes the form of 'something presented' which we are calling 'water'.

Light is the way it is for the master. If the student should relate to the light directly then it would not be 'what is presented to him', and he would probably misconstrue it.

And the master teaches not to impart information and external activities. He teaches by addressing the student. He teaches by relationship. He says, “I want to teach you because I love you. I want to relate to you.”

How does the master give the student what he wants? He does it by intent. Thus the student sees there is more significance to his words beyond what he is saying. He see the essential level.

The master/mentor turns light into water. Think of momentary inspiration. That's not it. The relationship and the teaching is what produces something that connects them.

His words represent the significance of his inner light.

What is the essential quality of the master/rav when he teaches sechel/mind... He gives over 'what's behind this. Why did I learn this. He provides the point behind the point. This is what he gives to the student, while he is teaching him. This is what comes through only in their relationship.

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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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Thursday, December 3, 2015

“Because I Love You” p:28/20

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