AyinBase / Ayin Beis with R' Paltiel Tuesday 28 Tevet 5774
At about a third from the top of the page – (line begins: "larah...”) For text, click: Here.
The world is sourced in chitzoniut – an outer reflection. And thus it is possible for that reflection to extend itself till the outer level – the garments or vessels are all that seems to be present.
Torah by contrast in rooted in pnimiut (the inner level) and no matter how far it extends itself it will always be attached to its source. For this reason it can come down into the world and even there it purifies the world and makes distinctions between good and bad.
The way that Torah is involved in the distinctions between good and bad (eitz hadaas) is no by being grasped by the garments of the world. The involvement is for the sake of directing and making distinctions. This engaging does not affect or touch at all the essential light of the Torah.
The Torah views the world from a 'light' rather than from a 'physical' perspective.
So too the human being. He is a creation in the world. He is not grapsed by the world. An animal has a living body. The human being is primarily life... but it is seen in a body. He can act in an inexplicable manner since he does not depend on the world.
The Torah will descend to deal with low levels of worldliness – for example it will adjudicate matters of 'false claims', where one witness is really lying...
there is a verse that says, 'when a Jewish court (beis din) sits, then the judgement is in the presence of the King'. This is to say it is not the rav that rules, it is the Torah that rules, which means it is God that rules...
God created the world in such a way that it conceals essential truth... you can look at an object and not be able to see who owns it. Yet within that there is a phenomenon of real ownership, endorsed by God... so the adjudication has to bring the element of truth, to assign true ownership.