AyinBase / Ayin Beis with R' Paltiel, Menachem Av
5776
Page 49 of the
pamphlet – (about 5 lines from the end of the page. Line starts:
'shemsag...') [page 38 in the book]. For text see below.
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We
are looking at different levels in ohr. It is a challenge since ohr
is by definition pointing to its source.
And
why are we looking for levels in ohrot/lights, since we are looking
at tzimtzum. The light remains light, before and after the tzimtzum,
but the inner and external elements are revealed.
Ohr
is represented by name - shem havayah – God's name. This
correlation between name and light is seen in the way we name a baby
close to birth...
Names
are garments for lights...
By
means of the names a connection can be made between the light and the
vessel. Light in its purity cannot impact a vessel, except by means
of a 'garment'.
A
garment is different from a vessel. It is intrinsically connected to
the light.
A
garment is worn. It is on him. And he functions only when he is
dressed. He shows himself when he has his garment. He shows himself
through the garment.
Contrast
that with a vessel/keili, which takes the light to a totally
different level.
Names
are called garments. You address a person by name – this is
addressing him, himself via his name.
The
name references the vitality/chayut and not the body.
When
we call a person by name he respond instantaneously. The name calls
you, yourself. It touches your vitality.
We
can lose sight of the vitality. When we say a human being we are
refering to his vitality, not to his 'appearance'.
How
do we give a name to something we do not see? How do we name the
vitality? The answer: the vitality is very obvious due not to its
action, but due to its impact/presence.
The
soul unto itself does not need a name. But to function it a body, a
name is needed.
The
name is not the soul. Even though it calls the soul back...
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