“Total War” p:41

Wednesday, May 4, 2016

“Total War” p:41

AyinBase / Ayin Beis with R' Paltiel, Nissan 5776

Page 41 of the pamphlet – (At lower third of the page. Line starts: 'gilui...') [page 31 in the book]. For text see below.

Questions, comments, or to join our Whatsapp Group:

dailychassidus@gmail.com

We are looking at a high level. 'An element of the Infinite Essence (atzmus ein sof)...'

And looking at the metaphor of a king helps us focus on this concept. A king is everywhere, but uninvolved in any of the qualities that emanate from him...

If the king can be identified be identified by means of his activities, then other activities would be second rank. This is like the top of the table being more important than the legs...

At the level of king, metziut and mehus completely coincide...

For the intellect the top of the table is much more crucial than the legs, but the king has a different perspective.

Tanya explains the total war between the Godly soul and the animal soul... The Godly soul wants the total submission of the animal soul... This kind of conflict is not rational. It is essential.

When kings fight it is essential. It is about ownership, not ideals.

This is how it is possible for sight and hearing to coincide – due to this essential level.

This is like the 'life-giving dew' (טל תחי׳). Only the Godly spirit can join the body and soul. Only atzmus ein sof – a Godly command, joins the body...

At the giving of Torah, there was the state of 'seeing what is usually heard...'

The Torah has a big focus on names, and God gives things names. This indicates an essential presence rather than a functional presence.

Adam/man is a final creation. That's why Adam is a real name. The neshama as it is above before being dressed in a body does not have a name.

No comments:

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

Pages

Wednesday, May 4, 2016

“Total War” p:41

No comments:

Post a Comment