Sunday, May 22, 2016

“Stash” p:44

AyinBase / Ayin Beis with R' Paltiel, Iyar 5776 

Page 44 of the pamphlet – (At top of the page. Line starts: 'kol...') [page 33 in the book]. For text see below.

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A disagreement that is for the sake of heaven will fulfill its mission. If it is worldly it will not last and will not have a positive outcome... For example Hillel and Shamai differed and it was for the sake of heaven... This is in contrast to Korach and his entourage in their opposition to Moses.

Now what is the value of Hillel and Shamai's disagreement persisting, and how is it for 'the sake of heaven'?

Moses said to Korach, 'you're not arguing with me and Aron – this is God's will.' That's as if to say there was only one side in the conflict – namely Korach and his bunch.

To get clarity on this we will look at how there are 10 sphirot in the root and origin of the line/kav (that is the source of creation) before the contraction/tzimtzum.

And 'before the contraction' is the phase where all that is recognizable in the light is the source of the light. And within that source itself there are the 10 sphirot – these are the 10 hidden/treasured sphirot that are stashed away in the source...

Here the sphirot intermingle and inter-include and are in a state of unification...

This is due to the fact that their own presence is nullified – each sphirah doesn't stand for itself or a unique presence and they don't negate each other. Thus they are in a state of simplicity/pshitus.

Notes from Ron:

To understand the 10 Sefiros HaGanuzos which precede the Tzimtzum in the source of the kav and the relationship between them and what would come after the Tzimtzum we used the mashel of the King's subjects. Standing in front of the King they are attending to the King and listening to the directives of the King. At this point the King's directive are not practical as to how this will be actually accomplished but rather embodies the king's essential values. These directives are like the 10 Sefiros Haganuzos. There is a representation but it is an essential representation and what is felt is the Source. The representation is not yet a metzios. Once the subjects leave the palace and carry out the mission now they have to think for themselves and everything they absorbed from the king, they now have to bring out actually. This I guess is like the kav. You are now building the world, and it is now important that every detail be put in the proper order, like the kav, because all the details are now a metzios. I am just reminded now of the mushel we used before of thought versus speech. Thought is in the "place" of the sechol (the King here) where everything is shining directly with the light of the sechol. Speech is more difficult because the listener is building his understanding off the words of the Rav and does not have the direct shine of the Rav'a sechol. Each word is important and must be placed in the proper order.

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