AyinBase with R' Paltiel p: 45 6/12/2011 Sunday 10 Sivan 5771
 |
| Grand Canyon |
Page 45 – mid point of the page (line starts: makor...)
We'll start with getting some sense of the meaning of ein/nothing.
We've been talking about the world of atzilus. The infinite light was withdrawn and a rishima/trace remains.
The same thing occurs in biya – the lower worlds.
Chochmah is the head/starting point of atzilus, represents the start of ein/nothing of G-dliness that allows for the source of worlds.
Everything in world has the aspect of not being and then coming into being. No matter what there is, there is always the element that it is something, 'that was made to be' and not something that is 'there in and of itself'.
 |
| Victoria Falls |
Within world we can see two elements – the worldly and the G-dly.
Everything in the world has to have the space where it exists. Space precedes the object and is taken for granted – it is there by default. We have pointed out that 'worldly space' is really a creation.
Ohr ein sof doesn't have the element of 'coming into existence'. World has this element.
Within the human being this is reflected by his 'thought, speech and actions' coming into being. A car and a man both move, but for the man it comes from an inner life that is much higher than movement – sourced in a higher truth. Even so, thought is constant. It is the representation of the constant presence of the soul in the body. But even this highest element, and the most representative that the man is alive, is only a reflection.
 |
| Grand Canyon, Skyway |
The real thoughts draw from chochmah, binah and daas. This is like the atzilus/higher world for the thought. Sechel/mind is really rooted in ratzon/will. Sechel is will at the level that can ultimately become thought. For there to be the lower worlds there has to be the intermediary state – and this is atzilus.
In our world and all the experiences we have, the worldly element is so prevalent it is hard to identify their source. From the world perspective everything that happens has an external stimulus. This 'system' has been identified so clearly and given such range, that one can explain everything without mention of the soul. This is the way things are from a worldly perspective. In contrast to that, there is a soul. All the faculties are not in response to stimulus, they are based in the nefesh – a living, G-dly entity.
We have a sense of it (soul) in chochmah. This is because chochmah is above sechel/mind. Chochmah is like sight.
 |
| Victoria Falls, Zimbabwe |
Why can the world not come into existence from ohr ein sof/infinity? You see the word as 'cause and effect' because that is what it is. So something that is essential cannot directly translate into something that is completely external. Ratzon/will cannot relate to that. Ratzon/will has no sense of falseness. It cannot relate to something coming into being. How is the ratzon brought down into thought, speech and action? Via an intermediary, chochmah, binah and daas (sechel).
The easiest way to get a grasp of chochmah is to think of sight. We see the whole panorama at at a glance. It takes no time. 'its just there', yet there is the sense still of, 'I'm seeing what there is to see'. I see it as reality, I'm not part of that reality – so there is a sense of 'coming into being and I can close my eyes to it'.
Life is that which is given to you. Think of breathing. If you take it for yourself then it's not life. Life is not within your realm. You don't name its price. You're being given something beyond world. Understanding only applies to that which is limited.
No comments:
Post a Comment