“Carry Light” p 66

Sunday, March 26, 2017

“Carry Light” p 66

“Man carries light. He knows there is the First Being (Rambam).

This is where your wisdom starts. This is how you relate to the world properly – with wisdom/chochmah.”

“Carry Light” p 66

Ayin Base with R' Paltiel. Adar 5777.

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Page 66 [of the pamphlet] a third into the page – line starts: 've-hinei...' (P50 in the book)

We said there are 3 levels in light. And these are all after the arising of His will.

So these three all have to do with world.

The initial starting point is reflected in the world.

Light in principle is connected to and reflective of the essence.

Man carries this light.

He knows there is the First Being (Rambam).

This is where your wisdom starts. This is how you relate to the world properly – with wisdom/chochmah.

His presence is so true and fundamental that it needs no justification.

To what extent do the creatures represent their Maker? They are created because they enrich the world – due to the world – but man is not like this. He's not there due to the world and earthly accommodations. He's there because God planned and makes him...

Man is a guest in God's world – your not at a buffet, you are served a plate of food. Contrast this with being being served. As the Rambam says, God defined a narrow path for His people Israel, rather than letting them 'find their own way'.

Light comes down into a vessel, and is limited. But it retains sensitivity to ohr elyon / the higher light. When you think eating with a spoon is only a convenience, and not reflective of the human status, then you lose contact with the higher light.

I am on earth, but I retain a higher perspective.

The 3 levels of light correspond to: point, line and plane...

The point is above expression into the dimensions of length and width...

This is represented by the hebrew letter 'yud'.

~~~

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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, March 26, 2017

“Carry Light” p 66

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