AyinBase / Ayin Beis with R'
Paltiel 15 Elul, 5774
Page
72(6)
At
4 lines from end of the page (line begins, “legumray...”) For
text, click: Here
or see below.
Yet
still the soul is the source of ohr and life although the soul itself
is in a completely different realm, where it can't even relate to the
levels of light and life.
And here are some outstanding notes and comments from Yehudah:
• We spoke about the concept of ‘context’ and how etzm does not have a context.
• An example of context is time/space. Everything in the world is real/meaningful only in the context of time/space. For example a table in one’s dining room is meaningful and real; but if the same table were in the desert it would not be a table – it would be meaningless. Likewise, another example of context: if you ask me to pass you the tissues and I do so, the interaction had a reality to it because you and I are operating in the same context. But if I decided I didn’t like where the tissue box was and decided to move it next to you and you happened to need a tissue, I did not really pass you the tissues. There was no context, and thus no reality to it.
• We spoke about the meaning of the statement of the gemorra that Hashem is the makom (place) of the world, but the world is not His place. The first part of this statement means that Hashem provides the context/meaning/reality for the world. The world is only meaningful to the extent that it represents its Creator. When it represents only itself it is out of context and meaningless, like the table in the desert or the inadvertent pass of the tissues.
• We also spoke about the statement that “Adam that doesn’t have a house is not an Adam.” Animals also need shelter but we don’t say that they have a home in the sense of a person. The fact that a person has a real home shows on the significance of the person. That he is for real, therefore it is fitting for him to have a home. On a worldly level, Adam gives context/meaning to the world. This is so, because the etzm of Adam is beyond world – beyond a worldly context. He represents a G-dly reality.
• Etzm, which is completely beyond context, is a G-dly reality. This G-dly reality provides the context for all of existence.
• Yet, if etzm is completely beyond context – how does Ohr (revelation) come from it. This is the question we are trying to answer.
What struck me:
• There is a G-dly reality that is beyond world. Its pretty amazing that we can say this and sense this. I think this is due to the fact that we have a neshoma and thereore have a shychus to the G-dly reality that is beyond world.
• When we act, think, speak in the ways that represent of Torah, we are using the world in the way in which it represents its Creator. In this way the world is meaningful. The opposite is also true. When we merely react to the world, or use the world for its own sake we are out of context.
• It also struck me how important the idea of context is. That the meaning of things truly depends on its context. That’s something to think about.
From Yehudah F
AnonymousSeptember 10, 2014 at 10:34 AM
B"H
What I remember from today’s class:
What I remember from today’s class:
• We spoke about the concept of ‘context’ and how etzm does not have a context.
• An example of context is time/space. Everything in the world is real/meaningful only in the context of time/space. For example a table in one’s dining room is meaningful and real; but if the same table were in the desert it would not be a table – it would be meaningless. Likewise, another example of context: if you ask me to pass you the tissues and I do so, the interaction had a reality to it because you and I are operating in the same context. But if I decided I didn’t like where the tissue box was and decided to move it next to you and you happened to need a tissue, I did not really pass you the tissues. There was no context, and thus no reality to it.
• We spoke about the meaning of the statement of the gemorra that Hashem is the makom (place) of the world, but the world is not His place. The first part of this statement means that Hashem provides the context/meaning/reality for the world. The world is only meaningful to the extent that it represents its Creator. When it represents only itself it is out of context and meaningless, like the table in the desert or the inadvertent pass of the tissues.
• We also spoke about the statement that “Adam that doesn’t have a house is not an Adam.” Animals also need shelter but we don’t say that they have a home in the sense of a person. The fact that a person has a real home shows on the significance of the person. That he is for real, therefore it is fitting for him to have a home. On a worldly level, Adam gives context/meaning to the world. This is so, because the etzm of Adam is beyond world – beyond a worldly context. He represents a G-dly reality.
• Etzm, which is completely beyond context, is a G-dly reality. This G-dly reality provides the context for all of existence.
• Yet, if etzm is completely beyond context – how does Ohr (revelation) come from it. This is the question we are trying to answer.
What struck me:
• There is a G-dly reality that is beyond world. Its pretty amazing that we can say this and sense this. I think this is due to the fact that we have a neshoma and thereore have a shychus to the G-dly reality that is beyond world.
• When we act, think, speak in the ways that represent of Torah, we are using the world in the way in which it represents its Creator. In this way the world is meaningful. The opposite is also true. When we merely react to the world, or use the world for its own sake we are out of context.
• It also struck me how important the idea of context is. That the meaning of things truly depends on its context. That’s something to think about.
From Yehudah F
B"H
ReplyDeleteWhat I remember from today’s class:
• We spoke about the concept of ‘context’ and how etzm does not have a context.
• An example of context is time/space. Everything in the world is real/meaningful only in the context of time/space. For example a table in one’s dining room is meaningful and real; but if the same table were in the desert it would not be a table – it would be meaningless. Likewise, another example of context: if you ask me to pass you the tissues and I do so, the interaction had a reality to it because you and I are operating in the same context. But if I decided I didn’t like where the tissue box was and decided to move it next to you and you happened to need a tissue, I did not really pass you the tissues. There was no context, and thus no reality to it.
• We spoke about the meaning of the statement of the gemorra that Hashem is the makom (place) of the world, but the world is not His place. The first part of this statement means that Hashem provides the context/meaning/reality for the world. The world is only meaningful to the extent that it represents its Creator. When it represents only itself it is out of context and meaningless, like the table in the desert or the inadvertent pass of the tissues.
• We also spoke about the statement that “Adam that doesn’t have a house is not an Adam.” Animals also need shelter but we don’t say that they have a home in the sense of a person. The fact that a person has a real home shows on the significance of the person. That he is for real, therefore it is fitting for him to have a home. On a worldly level, Adam gives context/meaning to the world. This is so, because the etzm of Adam is beyond world – beyond a worldly context. He represents a G-dly reality.
• Etzm, which is completely beyond context, is a G-dly reality. This G-dly reality provides the context for all of existence.
• Yet, if etzm is completely beyond context – how does Ohr (revelation) come from it. This is the question we are trying to answer.
What struck me:
• There is a G-dly reality that is beyond world. Its pretty amazing that we can say this and sense this. I think this is due to the fact that we have a neshoma and thereore have a shychus to the G-dly reality that is beyond world.
• When we act, think, speak in the ways that represent of Torah, we are using the world in the way in which it represents its Creator. In this way the world is meaningful. The opposite is also true. When we merely react to the world, or use the world for its own sake we are out of context.
• It also struck me how important the idea of context is. That the meaning of things truly depends on its context. That’s something to think about.
From Yehudah F
Outstanding! thanks. keep 'em coming...
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