Page
23 of pamphlet – (At
about middle of the page. Line begins: 'hatzimtzum...'). Page 17 of
the book.
For text see below.
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There
is an understanding of sight in the physical world. This is not the
correct understanding of sight and light. It is an understanding on
the level of touch.
The
true meaning of light, where Torah says, 'let there be light, and
there was light', is that it reveals the presence of the world
(rather than hitting your eye with energy). Nothing from the object
hits your eye. You see the object in its true place. You see it
because it really exists. This is recognition of a true presence
(rather than its there because it affects me) is a Godly concept, a
Godly faculty.
We
see not due to our eyes, or mind, but due to our souls. We know
before the start of the 'logical process'. We have a Godly soul that
contains will, pleasure and knowing (daas). This intelligence is
not based on a bodily experience - it is true life.
Life
is a reality. It is not body dependent. When the soul leaves the
body, it continues to live.
We
know this even though we cannot grasp it.
We
know it with greater certainty than we know today is Sunday.
Page
23 of pamphlet – (At
about middle of the page. Line begins: 'humshachaso...'). Page 17
of the book.
For text see below.
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We
are getting an understanding of the significance of ohrot/lights. No
matter how far the light extends it remains connected to and
substantiated by the source. This is different from the vessels –
a table can be taken out of the house and put on the street.
The
light of the kav which comes as a line/ray is representative of the
light that precedes the tzimtzum – contraction. The full context
is always present with the light.
Page
23 of pamphlet – (At
about middle of the page. Line begins: 'shehakav...'). Page 17 of
the book.
For text see below.
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We
have been talking about keilim/vessels.
And
now we are discussing lights/ohrot.
The
difference is that vessels are distant from their source and lights
remain connected.
And
that makes all the difference.
Lights/ohrot
are a different realm from vessels.
The
basis for the difference is that the lights remain connected.
The
vessels can be at different levels – in atzilus they are actual
Godliness (Elokus mamash) and the source for the worlds below that...
Keilim
can be taken out of context. Ohrot exist only in context.
The
faculty of sight provides a context.
The
faculty of touch is out of context, where you touch something and
deduce it's function.
Light
is connected to the source. There cannot be a human phenomenon
without the human being...
Intellect
is a neshama/soul perspective.
In
Torah if a man doesn't have enough food, it is called, 'the
embarrassment of hunger'. This alludes to the principle that man is
a prince. Your 'self-respect' is the respect for how He has made
you. You are a Godly creation. And you should lack nothing!
The
kav (line of light) comes through the tzimtzum (contraction) and yet
it's import is from the light that preceded the tzimtzum.
The
light after the darkness of tzimtzum (contraction) is a ray, but yet
this ray retains the quality of light before contraction (undefined,
infinite light).
Sight
brings you physical reality without the need to touch it for
verification. How? The answer is that light brings to us the
presence of the physical object, not from its physical level, but
from its 'source' level. Light shows you things in context.
Page
23 of pamphlet – (At
about middle of the page. Line begins: 'shehakav...'). Page 17 of
the book.
For text see below.
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The lights are also
expressions, but they come in a manner which keeps their attachment
to the source (as opposed to keilim/vessels).
Infinity emanates to
the lights. These lights continue to represent their source.
No light will say, 'I
am here because what I am saying is true'. It rather says, 'I am
here because the infinite light is here'.
One needs to have
'self-respect'. This is not an ego thing. It is not about your own
value. It is about what you represent, where you are coming from.
Even
though the light/kav is after the tzimtzum, yet still it draws
directly from the infinite light that precedes the tzimtzum.
Torah
law is based above. It is different from civil law. Yet it comes
down below. It provides Godly judgement in a worldly context. It is
based on the presence of God, not on the presence of the dispute.
The
Rambam, says the first principle is that 'there is a First Being'.
And how is that relevant to practical law? It is this principle that
gives presence to all laws in the Torah. All exists because there is
a True Presence...
The
journey of the kav/light is by means of a dilug/jump.
Page
23 of pamphlet – (At
3rd paragraph from the top of the page. Line begins: 'vekol
zeh...'). Page 17 of the book.
For text see below.
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The
vessels of the higher world (atzilus) are the source for the three
lower worlds.
But
the lights of atzilus are in a different category.
Vessels
bring the principle of the source, to the outside, and this is where
they acquire a presence. At the high level of atzilus they
continually point to their source.
Chassidus
teaches that a king by definition is totally remote from the people.
He is head and shoulders above them. He is not in the same realm.
So why does he accept to be a king. A king over the people. And
God accepts that He will be over us.
The
king has this element of accepting. In order to accept he must not
reign over something external to him – everything must be dedicated
to him and then he accepts.
A
transformation takes place and he becomes part of the people and the
people become part of him.
A
human being has and needs a home. Does the home contribute to the
person or does the person contribute to the home? It is both. But
how? The man is protected, and the home is illuminated by the man.
Before
the man came into his home, they were vessels without light.
Man
brings out a real, undefined, infinite light. Man is not infinity,
but in the worldly context he is infinity. The world does not define
him.
Similarly,
the lights of atzilus are revealing that which is contained in Him –
ohr ein sof.
And
the light is united with the ohr ein sof, like a flame flickering on
coal.
Page
23 of pamphlet – (At
3rd line from the top of the page. Line begins: 'komma...'). Page
17 of the book.
For text see below.
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We
are saying that the human being is a Godly creation. He has special
qualities. He needs a home. Without one he does not give expression
to his full humanity. He has a task. A mission. He is not a monkey
or an elephant. He is not a smart animal. He is a Godly presence in
the world.
And
there are various ways that this is expressed. One way is his home.
He has a stake in the world. He has a place that is his – renting
or owning. He is anchored.
And
all the tools he uses are representative of who he is.
He
lift up food to his mouth. He is aloof and raises the food to him.
He eats by small amounts. He doesn't get pulled down to, or into
the food.
The
chocham/wise man is identifiable by how he does everything –
eating, walking, sleeping etc.
Earlier
today we used a metaphor: you have table in the home – it serves
the human being. It is conceptualized in the human intellect. It is
brought into the dining room, that accepts it seamlessly. The dining
room was expecting the table.
So
even though it is made of wood – an extraneous material – and it
is structure – yet it is fully united with the function for which
it was made. It achieves unity with the room that houses it. This
is like the vessels of atzilus.
Yet
the table can be taken outside. This means that it can have
representation in a realm that loses connection to source – this is
like the way that vessels can come down into the 'created world'.
Our
world is the world of 'asiya' – the created world – where it is
not apparent how things are connected to their source...
and
the real table is there even before it was built and brought into the
dining room. This is the conceptual level – this is the truth
level.
The
principle of the initial reality is the source of everything else.
Page
22 of pamphlet – (At
5 lines from the end of the page. Line begins: 'dafka...'). Page 17
of the book.
For text see below.
Please feel free to
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The
element of will/ratzon does not change. It is the same in the
heights of the soul as when it is dressed in the body.
A
man is situated in his will – he is where his will is. This is a
principle of the Baal Shem Tov.
We
experience this without being aware of it.
From
a soul perspective, the reason we can function in this world is not
due to our ability to 'deal with stuff', but due to a certain reality
that exists. This is the phenomenon of ratzon. It is above being
absorbed in the world.
It
is in the world. It relates to its mission here on earth. I have
will/ratzon, which is super-wordly. It has no logical/worldly basis.
Ratzon/will
is an expression of 'I am here'.
It
is not based on worldly parameters. It is imbued into the soul by
the Creator, and you relate to Him the same wherever you are. If you
think into it, you can find all truth in the world.
The
world is here, not because of itself, but because He wants it. And
thus all points relate to Him.
This
will/ratzon is a Godly gift. He blew life into you. He's blowing it
into you now!
Page
22 of pamphlet – (At
5 lines from the end of the page. Line begins: 'dafka...'). Page 17
of the book.
For text see below.
Please feel free to
leave comments below or collaborate with us in Slack - for an
invitation to Slack and questions: dailychassidus@gmail.com
Your
ability to understand is not based on logic. It is based on will.
The will provides the sense that there is a reality.
Life
is experienced every second and there is not way to explain it. And
you will never get tired of life. Even though you have lived and
know it, you want it with every fiber of your being. It is beyond
human grasp. The wanting is inexplicable. You have life, but not in
your sechel/mind. Mind is a derivative of it.
Mind
must rule man on a practical level, but it must not usurp the place
of ratzon.
