Click on the herring (in tool bar on the right) to see text.
Page 34 – a few lines above the middle of the page. Line starts “hakav ve chut...”
this morning we talked about the kav ve chut that comes after the tzimzum. Before the tzimzum there was just great light – ohr ein sof. A world with structure and multiplicity was not possible.
The kav ve chut comes after the tzimzum. It comes as a narrow pathway – a sequential development, but it represents the ohr ein sof that was before the tzimzum. It represents it in an incremental manner. This is the principle of world. Since it comes now in a formulated manner, there is the inyan of pnimius.
Pnimius means, as in our experience, there is the personal relationship to what we see, without which it doesn't become “ours”. After the tzimzum there is still the makif, but now there is pnimius – which is full absorbtion – recognition from the limited perspective. Torah has the element of tziur/form that applies only to the way this inyan comes into the pnimius of kav ve chut.
We say the structure of a human is from chochmah on down. But why not from oneg – pleasure? Why don't we say the origin is this oneg/pleasure? The reason is, is that oneg is present, but doesn't really become part of him. Chochmah on down is what a person can relate to from his finite perspective. Torah is the inyan of chochmah, as it comes into this kav/line that is the start of worlds.
Mitzvot are not the specific of the deed, there is makif. They are the makif of the kav.
Chochmah of torah reaches in and receives the oneg into itself. The chochmah itself is not etzem, it has a tziur.
There is a level of chochmah of torah that is not just a derivative of the oneg, it is an inyan atzmi. How can that be? It is an observer, not of the essence. Genesis starts with “brayshit barah...” - the base rashit are torah and Israel. Thus torah and its chochmah is rooted before oneg and ratzon in the ein sof. Ein sof is not ohr, it is absolute reality and this is where the chochmah of torah is rooted.
This is “My Holiness is beyond your holiness” meaning the holiness bestowed on Israel is by mitzvot, but torah is My Holiness. This can be understood by the example of the structure of a human – he has a nefesh ha sichlit which is a description of the human nefesh – sechel puts humans in a class of their own. What is the core element of sechel? It is what we usually call “objectivity”. (“objectivity” is used her not in the worldly sense, where things are stripped of significance, leaving man as a caricature of what he should be). The true objectivity of sechel is, not because nothing matters, but because the real truth is above any definitions - “if I want to understand anything truly I have to rise up to a higher plateau of the pure truth, stripped of worldly interest.”
This is the real inyan of adam/man. The human is capable of relating to the absolute truth.
For video, click here.
... וחיי עולם
No comments:
Post a Comment