AyinBase / Ayin Beis with R' Paltiel
Wednesday 3 Kislev 5774
Page 41 (מא)
At
about 8 lines from the end of the page –
(line
begins: 'min...') For text, click: Here.
We are concluding a
description of the principle of hashpah atzmi/gufni (essential
mentorship), where the influence is like part of the essence itself.
In the case of the
seminal drop (tipah), we see it is 'himself', so how is it hashpah?
It seems like it is just an extension of himself...
This is because the
mentorship (whether physical or spiritual) is based on an overall
reality that is higher and 'all encompassing'. He gives of himself,
so that the new entity will be separate from him, although he does
not abandon it... it becomes a part of the essence... How would one
agree to separate a piece of himself? This is because it remains in
the same overall reality. Till he sees that what is mine, is not
mine at all, it really belongs to a greater reality...
This is seen in the
halacha of inheritance, where it is seen as being the continuation of
the same ownership. You have 2 entities (father and son) and yet
they are the same?! That is because they relate and are nullified to
the overall reality...
The father gives part
of himself, and that the son can be superior to his father, since he
was granted an essential element. And the essence is an unlimited
resource... this is like the power of vegetation embedded in the
earth – it can give rise to unlimited variety and quantity...
And how is it that
the father, who is finite, can give over an essence and a lineage
that will never end...? In everything there is light (orot) and
vessels (keilim). The keilim are where things become real at the
tangible level... God grants a presence into finite entities, that
is infinite. The father and the earth, though finite (having a
limited vessel) contain infinite light.
A human being is of
such depth of reality, that he can focus his mind on something that
has no practical implication.
And the influence of
the essence is in a physical thing, specifically...
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