AyinBase / Ayin
Beis with R' Paltiel Tuesday 28 Tevet 5774
Page 48
At
about a third from the top of the page –
(line
begins: "larah...”) For text, click: Here.
The world is sourced
in chitzoniut – an outer reflection. And thus it is possible for
that reflection to extend itself till the outer level – the
garments or vessels are all that seems to be present.
Torah by contrast in
rooted in pnimiut (the inner level) and no matter how far it extends
itself it will always be attached to its source. For this reason it
can come down into the world and even there it purifies the world and
makes distinctions between good and bad.
The way that Torah is
involved in the distinctions between good and bad (eitz hadaas) is no
by being grasped by the garments of the world. The involvement is
for the sake of directing and making distinctions. This engaging
does not affect or touch at all the essential light of the Torah.
The Torah views the
world from a 'light' rather than from a 'physical' perspective.
So too the human
being. He is a creation in the world. He is not grapsed by the
world. An animal has a living body. The human being is primarily
life... but it is seen in a body. He can act in an inexplicable
manner since he does not depend on the world.
The Torah will
descend to deal with low levels of worldliness – for example it
will adjudicate matters of 'false claims', where one witness is
really lying...
there is a verse that
says, 'when a Jewish court (beis din) sits, then the judgement is in
the presence of the King'. This is to say it is not the rav that
rules, it is the Torah that rules, which means it is God that
rules...
God created the world
in such a way that it conceals essential truth... you can look at an
object and not be able to see who owns it. Yet within that there is
a phenomenon of real ownership, endorsed by God... so the
adjudication has to bring the element of truth, to assign true
ownership.