“Possession” p: 48

AyinBase with R' Paltiel p: 48 7/12/11 Tuesday 10 Tammuz 5771

Page 48 – about a third into the page (line starts: le-ra...)  

Torah can distinguish between the various elements in the world, because above it is rooted in a level where pnimi/inner and chitzoni/external are properly identified. Torah does not deduce it from the world, but brings this knowledge from its source. Yet it itself is exclusively good. It is ohr pnimi and does not 'get dressed up' in the world.

This principle will be further discussed later. The point here is not that the Torah is dressed in the world. It is not like a man who is living in a culture and becomes acclimated to it – an thus has affect on it...

So how does torah know? From the source.

From the Torah perspective, a crime is evil in itself, not due to consequences. Torah relates to the essence, not the garments.

Torah even gets involved in low levels such as 'false claims'.

In a secular court the jury, evaluates different claims. They assess, 'did this happen or not' and look for evidence.

That Torah looks at 'false claims' is a different process. For Torah if the witness giving testimony could have said a lie that was more beneficial to him then he is believed – this is called a migo. All belongs to Him and He gave it over to human beings. Everything belongs to all people. Thus when a man claims something he already has a connection to it. Now another person also claims a right. It has to be decided who, in this case should exercise the right of ownership. The adjudication is not on the basis of our logic, but on the basis of a G-dly reality.

Torah gets involved also on a level below 'false claims' - everywhere it goes it affects a purification/clarity.

The adjudication of Torah, is based not on 'who grabbed it first', but rather on principle of 'who was it given to...' and hence Torah does not get sucked into the disputes...