AyinBase with R' Paltiel p: 51 8/11/11 ThursdayNight 11 MenachemAv 5771
Page 51 – about 8 lines from the top of the page (at the end of the line starting: atzmi...)
Thus we say for neshamahs/souls they do not have the sense theyare 'coming from some place'. They are one with the Source.
Thus drawing these lights into the world can only be by virtue of souls of Israel that have this capacity. What does it mean that the souls draw the inner and essential light down to the world? The world was a non-entity till Adam ha rishon came on the scene. The world lacked significance. It was all action and reaction.
The intelligence of the nations involves their own lives. It is not an intelligence that projects beyond. One Yid/Jew in the world gives it a real value – a transcendent value. This happens if he is simple or scholarly – by his presence all is changed. His sense of reality transcends the world.
So the import of the inner light is not due to a logical understanding that, 'G-d creates the world'. It means that you have in the world a presence of essential light – something true, right here in the world.
 |
| AyinBase, Rebbe Rashab, P 51 - Right click to enlarge |
Aristotle was a philosopher of the highest caliber. He was caught falling for a base desire, and he was asked, 'my master, how was it possible', and he answered, 'this was my animal'. This is showing how his ideas were not real for him. He did not remake his inner animal.
The omed/standing, does not move from his basic reality.
Walking is a soul attribute of Israel. This requires, 'giving oneself over / mesirut nefesh'.
When only an element of the soul is dressed in the body, how does it have the ability to draw this pure light down here? That's because though it is a reflection of the full soul, it is a reflection of an essence and thus has the capacity and is trans formative. This 'reflection' has an essential element. This is why you cannot imagine a person not living!
Thus the souls transform the world.
Angels draw down only the flow from external unity.
Souls access an inner level of spiritual unity.
Hashem is good to those who hope towards Him – the good varies according to the level.
What is the difference between inner and external unions? The sun shines onto every scene – something beautiful or ugly receives it – this is external.
The soul on the one hand we say is unaffected by light/life that it gives – it lives and gives incessantly – on the other hand the soul can only give life to a body that is suitable to receive from it! If it happens that a soul lands in the body that is not suitable for it, then it is in great pain. The soul is in essence intentional. This is the paradox, it is eternal yet volitional. How can automatic and intentional be reconciled? This is a paradox. For us intentionality means one acts according to a set measure. If one acts with his whole being it is not measured – he's just there – that's not intentional. Pnimius/internality goes directly to the element of Elokus/G-dliness – it goes beyond his own experience.
'Intent' means one is not reacting. He's not being forced. He has to be above the situation. He's above the obvious. The soul is a non-entity and can thus have intent and act with real freedom.
When sechel talks – it speaks of truth.
Sechel is bitul – non-entity – so it deals with truth.
Touch only tells me of what I feel, as opposed to sight, which relates us to the truth of the world. I see it though it doesn't touch me. This is like sechel.
Pnimi/inner means transcendent of metziut.
Sechel that can 'figure things out' is really external. But the level that can perceive 'value' also has inner and external levels.
No comments:
Post a Comment