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| 1909, Reb Pinchas Karlinskii, 84 yrs old, 66yrs service, supervisor: Chernigov Floodgate. Photo: Prokudin-Gorskii (1863- 1944) |
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the sitra achra / other side does not even get a reflection of G-dliness. So hence its existence is only due to the 'garments that conceal'.
One can see with your eyes or with your hands. When you see in the light you see an element of truth. Light alerts to there being a purpose and meaning of the creation. Hence we can relate to it without touching it. When you see with your hands you just have the levushim/garments.
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| Zeekoevlei, Cape Town, South Africa |
When the tzimzum went through shvirat ha keilim / breaking of the vessels, then you can have the setting where there is a loss of connection with light.
it is possible to be completely oblivious and say, “this is all physical, this is all body, if you want to find joy, 'go and have a good time!' that's a good time for the soul?!”
Daas is an element of grasp. This means the topic is dressed in garments. You attend to their limits – definitions are made. This is daas as we experience it. The true element of daas is different. It is not the matter of, 'I have a grasp, but I have the reality – I have a feel for the entire area'. It is not in contrast to anything else – it is a feel for the terrain.
Daas is a grasp that goes directly to the truth itself. The Rebbe emphasises that the Rambam says ledaas/know that there is a First Creator. And this is a knowing without contrast to anything else. It means I have a feel for this truth. It is not by means of contrast. First Being, doesn't have a contrast. So this level of knowing is on the level of kedusha, even though it is on the level of knowing.
It is conscious knowledge which is below emunah. Emunah is essence of the soul. It is so pure that it is not translated. Daas/knowledge is more able to relate to effect. Ein sof cannot be affected by anything finite. Daas speaks of the effect, but it is in kedusha and nevertheless from it can ultimately come something of klipa.
Essential and internal light cannot be dressed in garments and cannot be drawn to klipa.
The rebbe said about his father-in-law, the previous rebbe that he did not have to intend to do things, 'for the sake of Heaven', since his whole existence was for the sake of Heaven, was given over to Him. The rebbe is an exception to the rule, that there is no essence in the world. The rebbe performs miracles, without special intent or preparation – a man goes to the airport and the rebbe gives him 2 dollar bills – which was unusual. At the airport he meets a yid that was nervous, 'I always travel with my rebbe dollar and now I don't have it with me.'
'Oh, the other man says, now I see why the Rebbe gave me two dollar bills, here have this one...!”
With the traffic light, we say that the essential good, not just the good in contrast to the evil, is the recognition that we want everyone to fulfill their mission. We don't not only consider the light an inconvenience, but we like it. "We want the other guy to pass too". But what about when noone is using the green light? And we're just waiting there for no reason seemingly. Are we supposed to ignore a haste in our mission? Are we supposed to pay attention to this higher truth, and put our haste on the side? Is the haste an illusion?
ReplyDeleteAaron, thanks for your comment. Seems like overall there is merit in ignoring the 'haste' (especially in this 'immediate-gratification-is-not-fast-enough-word) and focus on the higher purpose. This could be the very reason for the wait...
ReplyDelete