AyinBase / Ayin Beis with R' Paltiel, Menachem Av 5776
Page 49 of the pamphlet – (about 5 lines from the end of the page. Line starts: 'shemsag...') [page 38 in the book]. For text see below.
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We are looking at different levels in ohr. It is a challenge since ohr is by definition pointing to its source.
And why are we looking for levels in ohrot/lights, since we are looking at tzimtzum. The light remains light, before and after the tzimtzum, but the inner and external elements are revealed.
Ohr is represented by name - shem havayah – God's name. This correlation between name and light is seen in the way we name a baby close to birth...
Names are garments for lights...
By means of the names a connection can be made between the light and the vessel. Light in its purity cannot impact a vessel, except by means of a 'garment'.
A garment is different from a vessel. It is intrinsically connected to the light.
A garment is worn. It is on him. And he functions only when he is dressed. He shows himself when he has his garment. He shows himself through the garment.
Contrast that with a vessel/keili, which takes the light to a totally different level.
Names are called garments. You address a person by name – this is addressing him, himself via his name.
The name references the vitality/chayut and not the body.
When we call a person by name he respond instantaneously. The name calls you, yourself. It touches your vitality.
We can lose sight of the vitality. When we say a human being we are refering to his vitality, not to his 'appearance'.
How do we give a name to something we do not see? How do we name the vitality? The answer: the vitality is very obvious due not to its action, but due to its impact/presence.
The soul unto itself does not need a name. But to function it a body, a name is needed.
The name is not the soul. Even though it calls the soul back...