AyinBase with R' Paltiel ThursdayNight 5 Elul
5772
Page
173 – 1st line from the top of the page
(line
starts, 'ruck...') For text, see picture below.
We are in the middle
of something subtle. The subtle points expose to us a truth beyond
description.
This connects us to a
real reality.
What we said here is
that we should be able to understand these principles in the infinite
light before the tzimzum/contraction.
Hashem had a desire
to create (lehatil ulivroh) – and this is expressed by the making
the world. What is the desire to create. We relate to keeping busy
and active – this is a mundane look at 'it came up in His will to
create'. But the Rebbe says, this is not the case – there is no
boredom above. He perceived and projected worlds. If worlds exist
in a G-dly reality that is 'spreading of the light' rather than
essence.
And this is
descriptive of the 'calling of the name'. Worlds are a projection
that call Him, 'create me'. It is a projected world that elicited
that desire. A name means, 'he has a presence outside himself'.
Before
tzimzum/contraction, there was no 'outside', yet there was the aspect
of 'name'. It represents the truth and greatness of essence, that
should there be an outside, He would be present there too – and
this is the aspect of 'name' within the essence.
And above the arousal
of His will, and the first glimmer of the projected worlds... there
is also a level. It is above world or the eventual frame work of
world. There, there is an overall/general arousal (hithororuth
klali).
Imagine a person
without any arousal or will. A man may have full health and not be
able to move – sunk in a deep depression. But he is still alive.
He is alive, without 'the will to live' and 'I am not talking of the
will to do something. The soul is ineffective. None should know of
this level. He's living at a plant level.'
Then there is a state
where one has a sense of life. Nothing interests him, but he has
the sense that 'something should interest him'.
Understand the
difference between these two states. In the first state he is alive,
but it does not speak even of general 'wanting to live'. The second
man has a general state of wanting. Nothing is important enough for
a focus, but there is an overall sense of life.
Now above we can use
the same terms, but with a very different meaning. Above, no life
means higher than life – higher than expression! The absolute
truth does not need to express itself. There is a kabbalah
expression, 'pleasure hidden within – a king complements his own
reality and is perfectly satisfied – the need for expression is
precluded'.
We live after the
tzimzum/contraction and do not exprerience essence, but we have a
soul and so we can project this topic...
Recording starts at
this point.
Above there is no
will for worlds, there is an arousal, an expression. An expression
that does not say anything – a general want for everything...!
Essence is 'everything' and there is an arousal to recognize this at
minimum (al kol panim).
But the level that is
called essence of the light, that is higher even than the 'general
arousal', this is comparable to the 'essence of the name'.
In our world we are
aware only of the name being functional. By contrast the Torah
declares, 'yes, there is essence of the name. You are a human being
with a real name.' A human being is meant to relate to everything,
and perfect everything. He doesn't look at things from a precarious
view!
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