Page 41 – 6th line from the top of the page (line starts “tzimzum...”).
There is a limit in the light, and without this the light would be like the essence.
This is true of sechel, that although it goes through a tzimzum, still the 'ohr/light of the sechel' is directly from the nefesh. 'It is a nefesh view'.
Not all thought is sechel. Thought is the garment for sechel, but not all thought draws from sechel.
Ohr of sechel would be unlimited, even though it is ohr, but the tzimzum gives it a limit and thus the mentorship of sechel, that comes by means of ohr chozer (reflected light) from the essence, is in fact without limit, because there the tzimzum doesn't apply so much.
Ohr chozer is a reaction from the essence itself. It is not formatted or initiated as a presentation.
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| Page 41 AiynBase, Rebbe Rashab, top of the page |
There's a story with Yoshke who was traveling with Yeshuah ben Prachyah – his teacher – and they were at an inn and they were served dinner by a hospitable host. Yeshuah said, 'what a nice lady!', and Yoshke said, 'her eyes are a little crooked.' Yeshuah said, 'are you mad, I don't want to deal with you'. Yoshke came back to ask forgiveness, once, twice and three times. The third time, Yoshua was not able to answer and Yoshke went off and created havoc. If you really have a keli, if you are willing/searching, you come back as many times as necessary.
Another story: Avraham Drizin lived in Kvar Chabad. There was some kind of disagreement and he had to leave and come to Crown Heights. He came without the Rebbe's consent. He sat for years by the Rebbe's fabrengen. The rebbe wouldn't respond to him. Still Avraham was traveling and saw the results of the Rebbe's work, and at this time of being a pariah he still took joy and pride in seeing this. After many years, one day the Rebbe said, “why doesn't Reb Avraham say, l'chaim?” - and with this he was back inside. This is what it is to be a vessel. To be a willing student.
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| Karoo, South Africa |
One may think that the life from the soul, that comes through a tzimzum, is infinite. It is dressed in the body and it is via a tzimzum. The body comes alive, but it is still a lifeless body in essence.
The body has to actively be replenished and fed etc. the activity is so constant and complete, that some even say the body lives of itself without a soul. This is like light illuminating the world, but we see not light, but rather light combined with darkness. Light and shadow. The soul doesn't eliminate the body – it enlivens it. The body has to work to be a live. The soul doesn't have to work to be alive.
This is the normal provision of life for the body. But holada/birth is sourced in the essence of the nefesh, not the way the nefesh enlivens through a tzimzum. Thus the root of this hashpaa/mentorship is only the essential faculty that is part of the nefesh and not part of the guf/body.
Why is there light coming from an essence? Essence recognizes nothing except the truth of itself, so it will illuminate anything outside of this. Like the sun it says, 'what is inside or outside is all the same to me, I shine there too...' Still there is a distinction between the ha-ara and the essence. So too with nefesh.
Light in the sun, is not in contrast to darkness – it is light itself. If there was something from the essence of the sun, not light, what would it be? Another sun!
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| Inside p 41 AyinBase, Rebbe Rashab, right click to enlarge |
This is what the Baal shem tov says – 'if you grasp part of it, you have all of it.'
a blind man can father a sighted son. The birth is from the essence and the essence has no blemish. Birth is from the essential identity.
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