“Delight Awakes” p125

Tuesday, August 14, 2018

“Delight Awakes” p125

“We stand because, ‘we want to stand’. We stand because we have the sky holding us up. We are not held up by the earth.“

“Delight Awakes” p125

AYIN BASE - REBBE RASHAB - with R’ PALTIEL - 5778

P 125 (of the pamphlet) At 2nd to last line of the page. Line starts, “m’rutzeh” [P 92 of the book]

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Will is a surrounding faculty. Seemingly it can become more enlivened. This is due to the one/delight in the mind.

Will and delight are both surrounding faculties, representative of the soul, but in 2 different ways.

Delight/oneg is internal. Ratzon/will is external and has effect on the world…

There relationship between mind/sechel and ratzon differs from that between mind/sechel and one/delight.

Oneg/delight is the basis of the mind/sechel.

Notes from Moshe Silver:

The main difference between עונג and רצון.

רצון
is a force that drives prods one to do the will of the creator. Forcing him to go out of himself, connecting to the unlimited powers of above. עונג is a sense of knowing, feeling that this act which was done this intelectual idea that he has is correct because It is correct in the way creator wanted it to be. Giving him a great sense of satisfaction. A feeling of comfort of being one with the creator a connection between the person and its source.
Essentially רצון expresses a drive, עונג expresses a satisfaction. חכמה is sourced in עונג because it is עונג that senses the feeling of the truth חכמה - intelect has no feeling it is עונג ,that gives one the feeling of truth, a sense of unity with the will of his creator. Giving the person a feeling of understanding that he reached the want of hashem. Ultimately, the feeling of being one with Hashem gives him the feeling that the intelect is correct.

עונג is the נשמה of חכמה

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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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Tuesday, August 14, 2018

“Delight Awakes” p125

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