Stand, Walk and Jump - Daily Chassidus: “Essential Aloofness” p 64

Thursday, March 2, 2017

“Essential Aloofness” p 64 - 5

“'Creation' means something finite and defined, and thus you have 10 hidden sphirot. The 10 are the origin of bringing things into a limited arena.”

“Essential Aloofness” p 64 - 5

Ayin Base with R' Paltiel. Adar 5777.

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Page 63 [of the pamphlet] At 3^rd to last line of the page – line starts: 'de-me-achar'. (P49 in the book)

We discussed the highest of the 3 levels of light/ohr.

We pointed out that on the one hand there is the principle of hisna-asut/aloofnesss – an essential elevation – where He is First and aloof.

The word essential is in a Godly realm. In the world things are created and have form and function.

By contrast He is the first Being. And from Him comes everything else.

We are looking at light/ohrot, which are expressions, rather than Him, Himself.

The light is an unsolicited will to create.

From this came the 10 sphirot.

'Creation' means something finite and defined, and thus you have 10 hidden sphirot. The 10 are the origin of bringing things into a limited arena.

Initially they are contained within Him Himself in a state of essential aloofness.

So although there were contractions and the creation of the world, it remains Godly, since it was conceptualized within Him.

The initial lead into this was: how can light be dressed in vessels?! Light is fully representative of source and vessels are functional and defined – so how do they unite?! This was the origin of our discussion. And so we come to say that within the purity of light is a recognition of measure and definition.

Like us: we are in the world and not in the world. The world represents a Godly will...

And the original projection is one of light, not of vessels. Not a vision of 'how this creation will stand on its own two feet'. He precedes created entities absolutely.

~~~

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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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Thursday, March 2, 2017

“Essential Aloofness” p 64 - 5

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