AyinBase with
R' Paltiel ThursdayNight 21 MenachemAv 5772
Page
170 - 2nd
paragraph of the page
(line
starts, 've ha dugmah...') For text, see link top right of the blog.
And picture below.
This
morning we looked at how it is possible that the kav/line that comes
after the tzimzum, there is an element of ein sof / infinity.
A
mashal/metaphor for this would be sight. Even though it comes
through a faculty and there is an interaction, yet we see the real
thing – not just that which we can pick up. Hearing covers what we
can discern, but sight is the thing itself. The Rebbe explains that
this is due to the fact that the ohr ein sof / infinity initiates the
revelation of the kav.
Since
it initiates, thus its quality is part of the kav/line.
Kav/line
is after the infinity. It goes through the contraction/tzimzum.
The
line starts from above.
And thus what is intended to be given, is not just to satisfy a
need, but rather to 'give what I am'. He wants to give everything,
but he gives it via the kav/line.
To
receive what the master gives, the student has to be devoid of his
own interests and questions. He dedicates to what his mentor tells
him and is not involved in his own attempt to understand what is
being given.
The
mentor overcomes the question and gives the background truth, where
the question is not a question.
The
metaphor of the host and the guest; if the guest says, 'thanks' and
walks out with the food – that's klipah/unholiness – he's in the
mode of 'what is in it for me?' - he's not interested in the
relationship.
19th
minute of video, 3rd
line of the second paragraph p170 – after the tzimzum the light
returns – this represents kiruv. This means that the reason there
is mentorship is because the infinite light is close, and the line
stays connected with this infinity, where it is initiated.
Thus
the kav/line has the element of infinity, although it is limited.
The
mentorship is by means of measure and definition.
You
receive a ray of light into your room, but it announces that there is
an infinite sun above!
It
is You that binds all the sphirot together. The light that
represents You – the G-dly light unifies all the aspects. When you
see interinclusion of opposites it is by means of the kav/line that
is the opposite of limitation.
Before the kav/line
there is no separation of details. After the kav they are revealed
with the ability to be unified...
What is the principle of
inter inclusion of opposites?
Before the
tzimzum/contraction there is no inter inclusion of opposites –
there are no particulars.
So what is there?
To have some grasp of
this we will look again at the metaphor of the table and the human
being. The human being has ownership – he represents G-d in the
world. He resembles other creatures in many ways and is vulnerable
to the effects of the world, but there is a principle difference.
All other creatures represent that they can provide for themselves in
the world – that is the beginning and end of their being. The
human being is completely different. He is involved in the word,
only for the sake of bringing G-dliness into the world, and to bring
it down to world he has to be involved in the atmosphere of world...
We do have pure
knowledge directly from the soul, that is dressed in the brain, so it
can be grasped in the world, and affect the world. But what is the
human being essentially, he is that faith/emunah. And the
reason he can ownsomething is because the world was created for his
sake.
There is no cumulative
ownership. Here's an illustration. Let's say Zvi decides to buy the
neighboring house and then he breaks through the dividing wall. Does
he have to expand himself to be master over this new area? No.
ownership does not depend on cumulative actions – it is just the
principle of ownership. This is to explain that before the
tzimzum/contraction there are no particulars.
It consists of the
truth. He has a G-dly presence and he is everywhere.
The light before the
contraction is on the level of primary reality, and thus there are no
particulars.
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