“Stash” p:44

Sunday, May 22, 2016

“Stash” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776

Page 44 of the pamphlet – (At top of the page. Line starts: 'kol...') [page 33 in the book]. For text see below.

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A disagreement that is for the sake of heaven will fulfill its mission. If it is worldly it will not last and will not have a positive outcome... For example Hillel and Shamai differed and it was for the sake of heaven... This is in contrast to Korach and his entourage in their opposition to Moses.

Now what is the value of Hillel and Shamai's disagreement persisting, and how is it for 'the sake of heaven'?

Moses said to Korach, 'you're not arguing with me and Aron – this is God's will.' That's as if to say there was only one side in the conflict – namely Korach and his bunch.

To get clarity on this we will look at how there are 10 sphirot in the root and origin of the line/kav (that is the source of creation) before the contraction/tzimtzum.

And 'before the contraction' is the phase where all that is recognizable in the light is the source of the light. And within that source itself there are the 10 sphirot – these are the 10 hidden/treasured sphirot that are stashed away in the source...

Here the sphirot intermingle and inter-include and are in a state of unification...

This is due to the fact that their own presence is nullified – each sphirah doesn't stand for itself or a unique presence and they don't negate each other. Thus they are in a state of simplicity/pshitus.

Notes from Ron:

To understand the 10 Sefiros HaGanuzos which precede the Tzimtzum in the source of the kav and the relationship between them and what would come after the Tzimtzum we used the mashel of the King's subjects. Standing in front of the King they are attending to the King and listening to the directives of the King. At this point the King's directive are not practical as to how this will be actually accomplished but rather embodies the king's essential values. These directives are like the 10 Sefiros Haganuzos. There is a representation but it is an essential representation and what is felt is the Source. The representation is not yet a metzios. Once the subjects leave the palace and carry out the mission now they have to think for themselves and everything they absorbed from the king, they now have to bring out actually. This I guess is like the kav. You are now building the world, and it is now important that every detail be put in the proper order, like the kav, because all the details are now a metzios. I am just reminded now of the mushel we used before of thought versus speech. Thought is in the "place" of the sechol (the King here) where everything is shining directly with the light of the sechol. Speech is more difficult because the listener is building his understanding off the words of the Rav and does not have the direct shine of the Rav'a sechol. Each word is important and must be placed in the proper order.

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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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Sunday, May 22, 2016

“Stash” p:44

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