“Wherever You Go; Sort Things Out” p:49

Friday, August 12, 2016

“Wherever You Go; Sort Things Out” p:49

AyinBase / Ayin Beis with R' Paltiel, Menachem Av 5776

Page 49-50 of the pamphlet – (2 lines from the end of the page. Line starts: 'hapratim...') [page 38 in the book]. For text see below.

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Light remains light. It does not become a different entity. The effect of light is the effect of essence from where the light comes. Light is the impact of an essential presence.

So what could be the effect of the tzimtzum/contraction on light? Think of a name, it calls a person out of a faint, but it is not his soul/sechel itself.

Sechel is not compelled by any physical experience. It is not derived from evidence. It is the reality a man perceives due to 'pure intelligence'.

The root of this is that this is a Godly world, and did not just evolve...

The whole world is His. Israel is not permitted to go and get lost in the world. I will always bring you back to Me. This is because wherever you go you take Me with you.

The name is below the soul.

Before the soul came into the body it did not need a name at all.

We have a bunch of faculties and functions – sight, touch, smell etc. Sight is in a category by itself. The other senses 'prove' that things exist. Sight goes beyond proof. Seeing something makes it undeniable. But this could be overwhelming – each thing need to be put it its proper place – and this is where the name comes in.

The name has to do with being in the world. The soul unto itself cannot 'sort things out in the world'. The name assists in this task.

The name correlates the soul with the body.

This is helping with correlating the light with the vessels.

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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, August 12, 2016

“Wherever You Go; Sort Things Out” p:49

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