Page
13 of pamphlet – (about
a third into the page. Line begins: 've-high-nu...'). Page 10 of
the book.
For text see below.
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The
human being has a areal presence in the world. Not just a functional
presence. Without man the world doesn't stand for anything.
He
was given a duty and a mission, that puts him in charge of the hold
world. This is the meaning of essence.
The
vessel holds the light and says, 'the light that I am holding is more
important than I!' The vessel is giving priority to the light and
gives it free reign...
the
vessels are suited to the light. They give the light priority over
themselves. In this way they are suited to the light and fit to
receive it.
Something
of significance to which the world is totally oblivious: 'there is
true life; true sensitivity; and true submission, not based on
personal gain'. In a world perspective all centers around the
limited entity – the ego – and this is not true. We have a soul
that recognizes truth. Godly truth.
Page
13 of pamphlet – (about
a third into the page. Line begins: 'ofen...'). Page 10 of the
book.
For text see below.
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The
essence of the creation is rooted in light. And the light is sourced
in Essence. The light is the origin of creation.
The
vessel and the light unite. The light is dressed in the vessel. The
light and vessel are worlds apart.
The
dressing up in the vessels allows for the light to be revealed...!
The
light does not lose its primary quality.
Although
contained in the vessel, yet the light is allowed to function as
light.
Life
is embedded in a body. Life and body are completely different. And
yet the life is so dressed into the body that it is completely
contained in the body.
Yet
at the same time the body has life. The body lives. It is an
anomaly. That is to say the life is revealed as life, yet within the
body.
The
soul can only be revealed in a human body (it can be sent into exile
in the body of an animal, but not be enclothed and express itself
there).
The
light shines through the body. The eye is a clear channel for the
faculty of sight. It is nullified to the spirit that animates it.
In
the exile of Egypt they made us do soul destroying work... “dig
this ditch! Faster! Okay. Done? Now fill it back up! Fill that
ditch!” and this way the spirit disengages and won't move the arm.
But when the work has a soul purpose the body functions
differently...
Page
13 of pamphlet – (about
a third into the page. Line begins: 'ofen hakeili...'). Page 10 of
the book.
For text see below.
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Due
to the dressing of light in vessel, there can be activity that
actually functions on the vessel level. The light is driving the
activity, but has completely unified with the vessel.
This
enclothement is in a manner of revelation – that is to say that the
light comes to full expression in the vessels – not that the
vessel traps that light and blocks its brightness...
This
is because the vessels are nullified to the lights...
And
this is not to say that the lights overwhelm the vessels...! If that
was the case nothing would have been accomplished by the
enclothement.
The
vessels, due to their humility are fit to receive the lights.
Page
13 of pamphlet – (6th
line of the page. Line begins: 'havayah...'). Page 10 of the book. For text see below.
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We
are elaborating on the relationship between light and vessel (ohr ve
keili).
This
is not an inadvertent type of relationship. The light has the
reflection of essence, but on the functional level, creation cannot
come from light which is too Godly. The vessel has to contain the
light and bring it down to consciousness, for there to be creation.
The light has the intent of being enclothed and thus a perfect union
is formed. The vessel did not trap the light.
We
see objects and the reality of the world. This is not due to the
power of sight. It is not because we see it. It is because
it is being shown to us. The reality itself wants us to see
Him.
So
if you want to ignore what you are shown, and roam about in search of
what you can see, you can get lost in infinity.
The
lights express themselves and are revealed by the vessel. The light
is not captured, but given expression.
The
vessels are nullified to the light. They do not represent
themselves. Rather they are representative of the light they
contain.
The
letters of the Hebrew language are real, not conventional. They
contain and give expression to supernal lights. They focus light and
reveal more than themselves and the sound. This corresponds to, “you
see not because you see, but because it is being shown to you. “
Page
13 of pamphlet – (top
line of the page. Line begins: 've-atzmuto...'). Page 10 of the
book.
For text see below.
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We
are saying the lights are dressed into vessels intentionally. There
is a perfect unity between. Light and the vessels are unified.
Essence
is the only one who can bring something into being from non-being.
This is done by the light. The light reveals what essence is, and
this is why essence has the ability to create.
But
from the essence itself (in contrast to its light) it is impossible
for there to be the formation of a 'something' with defined identity.
The
light is nullified to its source. It provides no dichotomy. The
worlds have no presence whatsoever and are completely null from the
perspective of He that creates them. That is to say that from the
perspective of His name there cannot be a separate 'something'.
In
the world there is gravity. Things fall towards the earth. It
appears as if the earth has a power to attract... But the gravity is
actually about God – it is a statement that he wants a dwelling
place in the lower world, and this is why everything tends down.
Gravity
is not due to the self identify of the objects in the world, but due
to their nullification to their Creator that things fall down... it
is an expression of His goal and will...
A
lower name of God (shem Elokim) allows for the presence of objects
and His mastery of them...
Page
12 of pamphlet – (towards
end of the page. Line begins: 'vezehu...'). Page 9 of the book. For text see below.
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Lights
and vessels form a perfect union. They are not 2 unrelated things
just somehow pushed together. They find a commonality and the light
is dressed in the vessel.
The
deeper reason for the union is not just the commonality, but due to
the nature of the lights. They inherently have a mission, and they
want to come to the place where they can fulfull their mission –
they are ohrot pnimi'im – innner lights.
The
lights are interested to relate to the vessel.
Think
of water in a cup. Water in a lake is just there, without an
identified function.
When
you put water into a cup, from which a man can drink, then the water
has come into a different world...
Water
has the mission of slaking a man's thirst in a human manner, and this
is revealed in the water by the vessel.
The
lake has to be a lake, and the man has to be human and there has to
be a bridge – the cup/vessel is that bridge...
A
human can eat in such a way that he can lose his stature... If he's
“grabbing a bite” he is focused on the food and is loosing self
respect... God created food and water in such a way that it should
serve the human being and thus the water comes in a cup and is served
to the human being in an honorable manner.
The
creation is Godly and things only exist in the presence of their
Source. There is no such thing as existence in the absence of Him.
The Godly presence is concealed and hidden and it comes through in a
functional limited manner, to the extent that it can be contained in
a keli/vessel... and the vessel is a representative of this light...
it does not break away... it is the same light...
Essence/etzem
is very illusive in our world... we think in terms of cause and
effect, but things have an essence. Think of your host for dinner –
it's his presence, not what he serves that matters...!
God
could have created the world in an instant, yet he took 7 days in
order to put vessels in place so that we can relate to and experience
creation. He wants us to be partners with Him. This is why he made
the world in this way. “Partner up with Me!” he says.
See below audio of today's shiur (video above), with discussion after the class:
Page
12 of pamphlet – (towards
end of the page. Line begins: 'vezehu...'). Page 9 of the book. For text see below.
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At
the start of class Naftali asked a question about the section just
before the summary on page 12. He said it sounds like the
explanation is circular.
Chochmah/wisdom
relates to pure truth, yet it is capable of interfacing with
physicality and seeing the true presence... the eye is a vessel of
the faculty of sight. And the faculty of sight becomes like the
essence of the eye.
Above
we say the faculties are affected by being in their
vessels/receptacles. By means of being in vessels, the higher light
is able to create worlds...
Godly
light is not a novelty – it is the primary reality. It is
fundamental.
And
when we say it creates from 'nothing to something', this means that
creation sensed a moment where it is not and a moment when it yes
exists. And in the Godly light there is no binary factor of 'yes and
no', but in the vessels there is this sense of 'no and yes'...
Sight
is such a bright and total reality. And yet in sight it can relate
to physicality. You can see and not see. You have a perspective and
you can close your eyes. It is effortless, but it is an active
faculty.
And
this is how things get a physical presence, because the spiritual
level is beyond 'yes and no'.
The
light reflects the luminary.
The
human being relates to the entire reality.
Something
from nothing is exlusively in the purview of Essence. He makes 100%
novelty, without any prior basis.
Essence/atzmus
is not at all being dependent on something existing prior to His
creation of something.
Only
He is capable of this. His existence has no other source than
Himself.
Therefore
creation is from Him and it manifests itself by the light of essence,
since light is from the luminary. So creation is by means of the
light and not a keili/vessel.
From
the light alone, existence cannot come to be. It needs to be settled
in a vessel...
Page
12 of pamphlet – (towards
end of main paragraph. Line begins: le-ohr zeh...'). Page 9 of the
book.
For text see below.
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a
vessel/keili is not independent of what it contains. The vessel is
made to hold the light. This is like a cup and water. The cup is
made to serve and disseminate water, and here in the cup the water
finds its fullest expression.
The
vessel of mind exists so that the soul will be experienced at the
sechel/conscious level...
And
the vessel of emotions, are also well suited to what they contain...
and the level of sechel/mind they contain is not the essence... they
receive the external reflection of the sechel...
If
there is the light of mind/sechel, what is added by having a
vessel/kli? What do you need a vessel for? So think of sight –
think of these 2 phenomena, 1. sight is like wisdom, but unless it is
dressed up in the eye, wisdom cannot see the physical world... and
2. sight is phenomenal, and from the perspective of ohr of sight,
there is no limit, I can see behind me... but to be in a physical
world you have to see a limited amount, a limited perspective...
So
the function of the vessel is to bring the light to a different world
so you can function in that world, while it remains ohr... This is
light in a world. The world is seen to be real. Sight/chochma
provides this perspective of reality – Godly reality.
The
world is real due to its Godly element.
There
is nothing more convincing than sight. Why not touch? If I see a
table, the sight gives me the reality and the memory of it. If I hit
my hand on it I have only personal experience or proof, but if
I see it, I and the object are one...
Page
12 of pamphlet – (towards
end of main paragraph. Line begins: kul...'). Page 9 of the book. For text see below.
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We
are saying there is a difference between the essence and the
reflection of mochin/sechel/mind.
In
a worldly context people say, “how do you know? Prove it?” If
these questions apply then it is not the essence of mind/sechel.
The
ha-arah/reflection level of mochin says, 'here's how it should be...'
- it is giving instruction.
The
essence of moach/mind is in the top three levels exclusively. It
deals with knowledge that is beyond process – for example the
knowledge that there is a First Being. These top three levels are
chabad – chochmah, binah and daas...
Really
these 3 top levels could be called soul/nefesh, except we call them
mind/mochin... this is because these 3 upper levels (chochmah, binah
and daas) are vessels/receptacles for the revelation of the light of
the soul (ohr hamochin).
Page
12 of pamphlet – (at
around the middle of page. Line begins: mochin...'). Page 9 of the
book.
For text see below.
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We
have discussed that indeed mochin/sechel is manifest in lower
faculties, where these limbs are not really suitable for that kind of
enclothment...
Mochin/mind,
even though present in a worldly environment, is essentially beyond
world and the worldly element is secondary.... Sight is a spiritual
experience, and the eye itself is not sensed – this is a metaphor
for mind...
Mochin/mind
relates directly to how things 'should be'. Emotions/midot are
reactive. Mochin asks, 'what is right? What is the truth?'
With
sight a whole panorama can be seen in an instant. It is above
observing each mile and detail separately. It is so real, yet it is
above process! The reason is that the principle of sight differs
from the principle of touch, where 'your experience' tells you about
the object. In sight the 'primary truth of the object and reality'
is dominant. This is like seeing from the Creator's vantage point,
where things don't take up any room...
If
we doubted that there is a world, then sight would not show it to us.
The first principle says Rambam, is to know that there is a First
Being who is the foundation for all...
Life
is not something we actively pursue. We breathe because He breathes
into us. If we had to work at breathing, it would be torture.
There is an essence of life in this world.
Chochmah
sees the truth from a reality perspective. And a purpose is
perceived – to bring the truth down into a physical reality of 6
dimensions...
Page
12 of pamphlet – (at
around the middle of page. Line begins: 'middot...'). Page 9 of the
book.
For text see below.
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The
sechel/mind that is dressed in the lower limbs – the hands and feed
is the mindful element of action.
Sechel/mind
provides not just the concept, but the context and significance.
Real
sechel speaks about reality and this means it will come from the top
all the way to the world of action.
All
final action is not reactive and the response to a circumstance. It
is pro-active. It is by design. It was contained in the level of
binah/understanding.
Page
11 of pamphlet – (at
second to last line of page. Line begins: 'vehagum...'). Page 9 of
the book.
For text see below.
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A
human being's movements are never robotic. His total awareness is
always present at every level.
When
he walks towards a destination, he may be accompanied by a dog. They
have completely different orientations. The dog is exclusively aware
of the path. The human being is always aware of the full reality...
This
is the sechel element manifest on the lowest level of functionality.
The
human being has a presence in the world that is not a 'stranger in a
strange place'. Wherever he is, he is fully oriented...
A
'good person' is beyond the act of doing good deeds to the needy –
his atribute of chesed/kindness is vibrant – he sees with a good
eye. Just like the hand is always on the ready, not just when
action is needed. Even when the good hand is relaxing, it is for
the sake of action. The element of midot/emotions is present
continually. The vitality does not come to a lifeless entity.
In
a living human being there is never, 'nothing going on'. He is
continually observing and relating.
It
is a continual awareness of the reality that the sechel/mind
provides. This is the sechel providing the background for the
midot/emotions.
Walking
is a faculty is n the soul of man. As the faculties of the soul are
dressed in the body it is a reflective of the soul, but implemented
in a different way.
Page
12 of pamphlet – (at
about 10th
line from top of page. Line begins: 'she-bah...'). Page 9 of the
book.
For text see below.
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We
are saying sechel/mind is dressed into the faculties that are below
it.
If
we use the faculty of movement to draw a picture, the picture is not
understood by the faculty of movement – this remains sechel vision.
The sense of movement is responding to the sense of the the
sechel/mind.
Malchus/kingship
is in its own category. It deals with external expression. I the
human structure this refers to the 'foot'. The foot does not
participate in where it is going, yet there is also sechel in the
foot...!
Malchus/kingship
is elusive. Like chochmah/wisdom sees the whole panorama in a
glance... so too this element is seen in malchus.
Malchus
is called the 'lower chochmah' since it is operating on a lower
level...
