Page pay gimmel. Line starts with the word kulhi (at the end of the line).
Avraham sought to do chesed without anyone there. But what is a melech without a people? We say ein melech bli am – there is not king without a people. We don't say ein ish chesed bli ish ani – there's no man of chesed without a poor recipient.
But we say atzmiut hamalchus is a point that is all encompassing – not by virtue of its giluim.
Atmius is all encompassing – it is everywhere.
Meor means that it is capable of giving off light. The atzmius of malchus – contains all – all the great developments in the world are there due to the elokus in the world – the developments are for us to recognize – it is all there already since it is Hashem's creation.
When the Fredikke Rebbe came to this country is was from a relatively backward area, and the minute he came he said immediately, “in this country there is a big emphasis on popularizing things and we have to utilize it for Torah and Mitzvahs.” It took him no time to acclimate to the new environment. He came to it from an essential state. Our Rebbe went into the subways with pamphlets spreading the words of the Fredikke Rebbe's campaign – other's couldn't relate to this.
How did the Rebbe grasp this? Not from acclimating to the developments in the country, but by relating to it from the essential level – from its inception.
The Rebbe gathered children in the old 770 drieveway and had a rally there.
There is the principle of exodus from Egypt continually – this means to say there is Egypt and Exodus each day. Mitzraim is the dressing of the nefesh elokis in the nefesh ha-bahamis. Getting fully integrated in the nefesh habahamis – although the nefesh elokis is rooted in the higher levels of holiness and in essence is elokus.
This is in contrast to being world – the nefesh elokus is a true present, not dependent on its yeshus. From its essence is is a true receptacle for gilui ohr.
Ohr is an illusive presence – intangible – not a metziut on its own – it is only an emanation of its source and remains an emanation. The world cannot relate to gilui ohr – it needs something tangible that it can bite into.
Nefesh elokus can relate to elokus and relate constantly – not through working and reflecting, but by just being with elokus. This is the experience of the neshamah above it its source in gan eden. Gan eden is the place of gilui elokus.
Chitzoni is external logic – a structure. Sechel pnimi gives meaning to the sechel. Sechel atzmi is the truth of it – seeing the unity and G-dly presence. In every thought the neshamah experiences there shines for it a revelation of G-dliness. It doesn't understand gashmius.
The neshamah doesn't understand things by a sechel process – it grasps by a direct appreciation. She is constantly in a state of bitul. The neshamah does not relate to a precarious/tangible/fleeting/circumstantial reality.
The neshamah sees the G-dly quality. Wedding halls are full of G-dly reality and principles, but the human qualities are more apparent to us. The cat perceives even less – just a nice meal. The neshamah has bitul and this facilitates that it sees the ohr eloki – and only ohr eloki.
The Tana-im saw gilui shchinah in the kallah – they would pick her up and dance with her – the saw the G-dliness - that was the level of purity.
As the nefesh elokis descends into the nefesh habahamit it is covered by it, till it takes an enormous amount of work and labour till the nefesh can get back some light. It takes a lot of work till a person can recognize and say, “yes, I do relate, I do understand. I can relate to elokus.”
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Aeter with R' Paltiel 7/29/09 Wednesday 8 Menachem Av 5769 Pay Gimmel
7 lines from bottom of pay gimmel. Line begins with ubeprat.
Rebbe is saying mitzraim and exodus is present all the time and each day there must be an exodus.
The exile is the containment of the nefesh elokis in the nefesh habahamit. The nefesh elokis is G-dly, and sees in all the pure G-dliness. Even when it comprehends with sechel it sees the G-dly point in it.
Then this nefesh elokis becomes contained in the nefesh habahamit and it is not capable of having any sensitivity to elokus at all and much labour is needed to reveal that sensitivity. The nefesh elokis does not intrinsically change, but it is contained in the nefesh habahamit and can only see things thru its eyes. So 'tho it has the inner desire to see something more true it cannot find it.
As much as the nefesh is sunk in worldliness and worldly desires it feels unsatisfied it feels a lack. The nefesh elokis goes along with and experiences all that the nefesh habehamit does.
The first step is to have the nefesh elokis re-identify with something G-dly (to experience and find G-dliness as a reality) and then there is the battle to overcome the opposition from the nefesh habahamit.
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