“Internal Possession; Show Your Glory” p101

Tuesday, January 23, 2018

“Internal Possession; Show Your Glory” p101

“King David’s royal lineage is based on essence - not treasure or coronation.“

“Internal Possession; Show Your Glory” p101

AYIN BASE - REBBE RASHAB - with R’ PALTIEL

Kislev 5778

P 101 (of the pamphlet) at 5th line of 2nd paragraph of the page - line starting “she-nimshachot” [P 75 of the book]

To join our whatsApp chat write to: dailychassidus@gmail.com

We have been saying there are 10 hidden/treasured sphirot. They are intended for internal procession only. And for the king his treasures indicate his royal status.

A king has a treasure. What is it? And what does it do for his kingdom? He is a king with or without the treasure.

King David’s royal lineage is based on essence - not treasure or coronation.

The treasure is an external demonstration of the greatness of the precense of the king. It is the means by which his royalty can be shown. It indicates is unlimited resource.

The 10 hidden sphirot [eser sphirot genuzot] also have the infinite element and the light of the ein sof. The light indicates the impact of the presence.

There is infinity ‘unto itself’ and then there is, by contrast a line/kav… The infinity is reduced to some extent and a new light is seen…

The king wants to reveal his truth. To do that he has to limit his light, so that there is something to identify. This is the contraction/tzimtzum. And by means of this contraction the sphirot come as individual points.

This is a showing of the treasure. It is done in a gradual fashion.

The 10 hidden sphirot are the real thing. You need preparation to see their reality in contrast to the counterfeit. Can you sense the difference between the holy Shabbat and the weekend?

So too after the tzimtzum, the sphirot are reduced, but real and authentic.

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

Tuesday, January 23, 2018

“Internal Possession; Show Your Glory” p101

No comments:

Post a Comment