AyinBase / Ayin Beis with
R' Paltiel 5 Elul, 5774
Page
72(5)
At
the second section of the page (line begins, “ve-hinay...”) For
text, click: Here
or see below.
We
have looked at how the element of tzelem is a principle of service...
it is the relating directly to Godliness, not via the faculties and
emotions.
This
is seen in the principle of tephilah/prayer. We said prayer needs to
preceed learning Torah. This means he comes close to Godliness and
then he learns Torah from this perspective.
Torah
does speak about the world and give directives in the world, but it
does this in a Godly way, not from a worldly perspective. It is a
the Godly form/tzelem in the world.
God
validates Torah. The King is right there. The entire existence of
the world is redefined in this context.
This
is seen in the example of the 'host and guest'. The whole meal is
representative of the presence of the host. Without him you have
nothing...
So
too with the world. The world is real because of the King.
Worldly
logic is, 'there's a presence. So where did it come from?'
But
Avraham did not ask this. He asked, 'where is the master of the
world?' Why? Because the 'where did it come from?' is based on an
insignificant world.
(click to hear poem written and read by Yitzchak Bloom, regarding Abraham's quest..)
Avraham
sees the living world and looks for the Creator. This is a
completely different approach.
Essence
gives existence to the world, but not as a separate entity. He gives
it as representative of Himself. It is infinity. It is not world.
It is He Himself in a worldy form – this is tzelem.
Our
function is to make God manifest in the world. Not to accurately
reflect the Godly command.
The
sun brings itself not light. Light to the sun is like darkness to
us. The world does not 'produce' darkness.
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