“You Have an Insight Beyond Your Ability to Explain” p: 66

AyinBase with R' Paltiel Sunday 13 Tevet 5772 

Page 66 – top line of the page (line starts, 'orot...')

See link (top right) for link to all pages of the text.

As a way to explain, what will be the value of 'kisses' in the future when essence will be revealed, the Rebbe brings from Torah Ohr that the future lights are going to be above what can be contained in vessels. What is this telling us of the lights? What is “above what can be contained in vessels” telling us? The way we understand vessels is not for the light, but for the recipients... and here we seem to be saying that vessels are something that define the light and these are lights above vessels...  

Lights are like a refelction – an effect from the source. Light illuminates the darkness of the world. If the light has no effect at all and is not dressed in vessels, then in what sense is it a light? Light means a revelation and if it has no effect then in what way is it light?! How does it carry a message if it is not formatted? 

The metaphor/mashal that we have use to expose this principle is 'the one hosting a meal'. If you are a guest at someone's table and he says, 'here's to food you eat, I'm going out', this is unacceptable. He has to be there. But his presence adds nothing tangible. This is central to the whole visit. This has to to with ohr atzmi / essential light. Even when the host is there you and he are 2 separate entities and you have your own mind and heart. His presence is not a tangible effect – he's not empracing you. So thus the effect is called ohr/light. A light that exposes the essence. It is not a light revealing a quality of his. The light says, 'he is here'.

This light of the presence of the host, is also a light, but there is nothing you can identify as the effect of this light. It is not a light independent of the source. It is not a light in keilim/vessels. There is moonlight and phases of the moon which are very significant to us. But when the moon landing was being planned and they asked the Rebbe about it he said, “they may very well get there, but they will be disappointed by what they find there”. We relate to the moon by its light, not by its presence. The moon and the host are opposites. The main thing about the host is his presence – he has to sit with you at the meal.  

So we see ohr atzmi / essential light that is not translated and take with you – it is attached to the source – the host is present – then you have it, if he is not there you don't have it.

It is very significant, but not dressed in vessels, 'he presented himself'. In simple human terms this is called kavod/recognition. There is so much make-believe honor that we make fun of it, but real kavod is an essential part of the world the human being. Kavod is of great import and it is being abused for nonsense. Hashem made a huge world – inanimate, plant kingdom, animal kingdom, nations without significance, because it is all world based – it lacks fundamental truth. Fundamental truth is G-dliness. It becomes significant with the human being who brings essential presence to the world by recognition of the G-dly reality.

The human being changes the whole world. He brings nothing tangible. He brings a sense of value, worth, significance. Value is recognized by kavod. We stand up when the sefer torah is taken out. Kavod is the recognition of value. The significance of the human is not his activity. Just the presence has to be recognized. We shun kavod/honor because it is being abused. It has been made into a 'gold ring in the nose of the pig!'

We have an insight that is beyond our ability to explain – we have an insight of the prime significance of the human being.

So we have light that remain exclusively the domain of its source, yet we are somehow privy to it...

And now we went back into the text: top of page 66. This issue (see above regarding kisses) is like the 'ohr chozer' – the rebounding light, where the student adds wisdom to his teacher/master. If the student is involved in the tastes of food and has not question, then the master has to reach back to essence and ask himself, 'from a worldly perspective how would one become open to G-dliness...?'

The master says, the world is a creation and the student says, I don't care, the kugel is good. The duty of the rav is to bring out the human quality, though he is a low level. Wow! You don't sense this. I have to dig deeper into myself, says the rav to himself. He has to find an essential sechel that will shake up the talmid.