“Soul Based” p 57

Wednesday, December 7, 2016

“Soul Based” p 57

Ayin Base with R' Paltiel. Tishrei 5777

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Page 57 [of the pamphlet] lower part of the page – line starts: 'veyeshlomar'. (P44 in the book)

We are discussing the root of the 'filling element' within the level of 'surrounding the worlds'. And we asked how it could be called the 'lower' element.

We said that in the light itself, the source is brought along. The source comes with it.

And then there is the level of 'ohr and ziv alone'. This is an allusion to the light alone. Think of the effect of the light, not the presence of the light.

It is in this level of ohr and ziv where the 10 hidden sphirot are contained. It is a statement of 'we are gonna create something outside of infinity...'

We are learning about topics for which we can hardly see any practical value. After you learn this you will no longer have doubts in faith. It brings out the soul itself. It is an entry into a different reality where Godliness is not concealed.

You have a soul. Your soul has faculties. The worldly explanation opposes this – it says that all is based on the physicality of world.

Sight corresponds to chochmah/wisdom. Sight is like a spiritual experience – you have reality without touch! It is more real than touch! This is like the faculties of the soul – living experience.

The faculties are not the essence of the soul. These faculties are embedded in the mind/moach and from there are drawn down to all the limbs.

We know that to get stuff done, a person need inspiration. The inspiration is the vitality of the soul that comes via the brain to each limb.

The vitality of the limbs is from the soul. This is not the arousal of the brain itself. 'I want to prove myself' is not it.

And what do 'faculties' have to do with 'soul', which is the essence of life.

The answer is that the soul has a Godly purpose to come into the body and give it clear and distinct functionality.

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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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Wednesday, December 7, 2016

“Soul Based” p 57

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