AyinBase / Ayin Beis with R' Paltiel 9 Cheshvan
5775
Page 72(13)
At
3rd
line from top of the page –
(line
begins: 'vedavuk...') For text, click: Here
or see below.
Chochmah cleaves to
the source and retains an element of the Origin.
It retains a quality
of the ohr ein sof that preceded the tzimzum (tzimzum is the
contraction that reduced the visibility of infinity).
In the world each
thing is a presence – a defined presence. The infinite light is
beyond this. The tzimzum creates the effect of concealment and
revelation. Thus the light has a kind of novelty and becomes
suitable to be contained in vessels.
A vessel means that
the light can be grasped. A vessel has definition, and provides a
'handle'.
Yet still a vessel in
this context is not separate, it is the means by which you get the
light. And if the light cannot relate to the vessel then you are not
getting the light altogether...
The world is a Godly
creation. Real knowledge is when we sense this rather than
experiencing an object in the world. We sense the Godly quality in
each thing. They way God wants it to be and has a Godly truth to it.
Emunah/faith is the
most powerful knowledge. But it is not called knowledge. This is
because knowledge works with definition, and emunah goes to the
infinite source – it knows that which is really true...!
We are dealing with
things that have no bountries. We are dealing with unlimited things
in the Rebbe's presentation.
If not for the light
being hidden and then revealed, it would no be according to the
context of the world.
The light of the
first day, was not according to the limits of the world.
Adam could see from
one end of the world to the other, on account of that light. It had
to be hidden because it eliminated worldliness...
No comments:
Post a Comment