“Beyond Your Experience” p:39

Friday, April 8, 2016

“Beyond Your Experience” p:39

AyinBase / Ayin Beis with R' Paltiel, Adar II 5776

Page 39 of the pamphlet – (At lower third of the page. Line starts: 'ukmoken...') [page 30 in the book]. For text see below.

Questions and comments:

dailychassidus@gmail.com

The 10 hidden sphirot are all 'in the same place'.

How?

This is because when opposite things like fire and water and at their essential level, there is no opposition.

A metaphor for this is the faculties of the soul. The soul contains all the faculties that later reveal themselves in the body. At the body level they are very different – like sight and hearing and they need different organs. But at the soul level they are unified and undifferentiated. At that level they are at the extreme of 'refinement and spirituality' (הדקות והרוחניות).

When we stood at Sinai, the focus was not on the experience, but rather on what it stands for. For this reason we stood in a state of refinement and spirituality (הדקות והרוחניות).

Focus on real life, real avodah, then you will be aware of the finest and most significant elements of the world and all things you are involved with.

This refinement and spirituality is due to the presence of the essence exclusively, not due to the presence of the thing.

The world contains opposites. The reason they are present is due to the fact that the world is representative of the ein sof (infinity). All the phenomena in the world, together, represent the Creator.

At the time of the giving of the Torah the faculties functioned in a totally different way – 'they saw what is usually heard, and heard what is usually seen...'

What was given was not 'what fits into the world' but the 'what everything is about at 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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Friday, April 8, 2016

“Beyond Your Experience” p:39

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