AyinBase / Ayin Beis with R' Paltiel
ThursdayNight 23 Cheshvan 5772
Page
172 at 8 line into the second paragraph –
(line
starts, 'be-bechinat ohr...') For text, see picture below.
We are looking at how
the spreading of the light that is called 'hispashtus ha-ohr'.
Essence of the light is unto itself. Making itself present is
already a 'reflection'. Having an effect (as opposted to just being
present) is called hispashtus/spreading or 'ha-arah de ha-arah'
(reflection of a reflection).
And this 'reflection
of a reflection' still has in it a level of 'tzurah atzmi' –
essential form.
Light in general is
'true to its source'. And even at the level of reflection of a
reflection it has the level of essence.
A human being is a
true being. Thus he has an individual name.
Animals have concerns
for survival and food etc. A human being has a real presence. Only
the human being represents a reality. His name represents this.
When you name a
person you are not referring to the soul itself, but rather to the
presence of the soul in a body – that this person is real. Yet
this is not the essence of the soul.
The name refers to
his participation in the world, not to his life source...
A human being is a
partnership of a soul in a body. This is a special creation. It is
a miracle. It is not a natural situation. He says to the soul, 'you
stay here in the body'. And this is the level of the soul to which
the name is applied.
This is only a
ha-arah / reflection. The life the body senses is not the soul in
full force it is just a reflection. And even while the soul is in
the body, it is lifeless. It comes to life in a minimal manner.
The name is only a
reflection / ha-arah.
A name can be applied
to a person's property. Yet when he makes a sale, another's name can
be associated with the same property. 'This is the house of the new
owner'. From this we see that when his name is applied to some
object (hispashtus/spreading) it is not as unified with the object as
one's name is bound with oneself.
No comments:
Post a Comment