Page
59 [of the pamphlet] 5th line of the page – line starts: 'eino'.
(P45 in the book)
Even
when the infinite light is removed, its impression remains. The
basis of kedusha/holiness is never totally uprooted.
It
does not subscribe to worldly rules. Holiness is not limited by
presence and absence. It goes back to the Source of sources.
So
even when its expression is removed it is not totally uprooted.
But
only a trace remains after the tzimtzum/contraction. The principle
of a trace means that it does not impose itself on you. But if you
look to see it – it is there...
This
trace/roshem is an element of the infinity that rests in
chochmah/wisdom.
This
is like sight. It can relate to reality, without seeking a personal
relationship to it... [a fool seeks personal experience, a wise man
seeks truth...]
Chochma
is not a vessel/keili for infinity. It observes infinity. It does
not find infinity by investigation. It see because it is shown.
“This
is the sense that life is provided to us, we don't have to go and
seek it. Each breath we take is given to us. The air-pressure
pushes breath into us... through this physical activity we relate to
the infinity of life...”
Page
59 [of the pamphlet] 5th line of the page – line starts: 'eino'.
(P45 in the book)
We
are talking about the tzimtzum. It is a 2 step process.
It
is the retraction and then the reduction of the effect of the source
of the light.
A
host and a guest remain separate people, but there is a bond and a
transmission of light between them.
For
the visit to translate down into a meal and a conversation, the
'light' element has to be removed.
The
'presence' element per se overpowers the communication element.
For
talk and food to come into focus there has to be a removal of the
light of presence.
The
ohr ein sof is all encompassing.
This
is the sense that life is provided to us, we don't have to go and
seek it. Each breath we take is given to us. The air-pressure
pushes breath into us... through this physical activity we relate to
the infinity of life...
Then
this overall reality is removed and the focus comes down to the
details of conversation and food...
“The
infinite light can dwell in chochmah/inspiration, even though it is a
faculty. Chochmah is an observer, but it says, 'I can relate to the
truth as you are showing me...'”
Page
59 [of the pamphlet] 5th line of the page – line starts: 'eino'.
(P45 in the book)
The
infinite light can dwell in chochmah/inspiration, even though it is a
faculty. Chochmah is an observer, but it says, “I can relate to
the truth as you are showing me.”
And
chochmah is called truth – the 'reality of truth' – not the use
of the word as an adjective.
This
is because the infinite light dwells there...
Not
the full infinity of the light – rather, this is a trace or
an imprint (roshem) of the infinite light that dwells in chochmah.
Page
59 [of the pamphlet] 6th line of the page – line starts:
'hanishar'. (P45 in the book)
We
are talking about the tzimtzum/contraction.
We
are deciphering what occurs during the process... It is 2 steps.
Firstly it is a removal/siluk of the infinite light – the concept
that from Godliness could come a world...
Godliness
per se is infinite, and world is all about finitude and definition.
This
is indicative of how the world percieves faculties and how chassidus
sees them.
The
world sees them as reactive to experiences – or the result of
training... the way the physical reality is reflected in your mind.
The
chassidus see them as soul expressions, and not the result of
experiences in the world. The soul seeks a way to function and
express itself in the world.
The
tzimtzum contracts the soul perception so that the soul can bring an
expression or action that is appropriate for world.
The
2nd
tzimtzum is a reduction of the light. This reduction is to such an
extent that there is no trace of the infinity.
Yet
there is an imprint of the infinity that remains in inner mind, in
the chochmah, in the inspiration of the human being.
Page
59 [of the pamphlet] fist line of the page – line starts:
'kulanah'. (P45 in the book)
We
are dealing with the contraction/tzimtzum, which hid the infinite
light. This exposed the sphirot which had been hidden.
This
was not yet sufficient for the sphirot to function for the worldly
level – this needed a 2nd
tzimtzum.
The
first was call siluk/removal and the 2nd
is called mi-ut/reduction.
A
man has mind, but he has something superior to that – he has soul –
an infinite reality – that is beyond exposure and being spoken
of...
The
soul gives life to the body – it reduces itself, and there we know
it through the body experience.
Then
there is a higher level – knowing the soul/neshama per se.
At
this infinite level, finite concerns and elements do not reach.
For
sphirot to be exposes, the infinite/ein sof element has to be removed
[this is the first contraction].
The
second tzimtzum is a reduction of the light.
Think
of Shabbat or the lights of channuka (which are beyond function [it
is forbidden to use them]) – they are in world, but beyond it.
This is reality above, or before the second tzimtzum.
The
truth of the Ohr ein sof, leaves an imprint on chochmah/wisdom. If
we don't contaminate or distract our minds we have the ability to
relate to truth – truth per se.
There
is a Godly truth that can persist through the horror – see talk
from Nissan Mangel – here.
Chochmah/wisdom
represents truth. Truth is only Godly. World is not truth – it
has a structure.
This
is why a human being cannot be shaken out of his faith. He can
become distracted from it, or disoriented, but not really lose it.
Infinity
feels comfortable in chochmah and dwells there. Not the ohr ein sof
itself, but a trace of it.
Page
58 [of the pamphlet] last line of the page – line starts: 'ha-ohr'.
(P45 in the book)
Think
of the 'revelation of the hidden' (gilui ha-helem). This is a subtle
principle.
There
is a dual emphasis – a] a revelation where you can identify what
is, on the other hand, b] it is the revelation of the hidden –
that which is inherently hidden
and not identifiable. And essentially it remains hidden.
It
becomes revealed, but does not lose its potency. It functions in the
world, but cannot be really identified – think of a talent.
This
is the way it is in atzilut.
The
human insights, sensitivities, and aspirations are inexplicable in
worldly terms. The human being is a miracle. He represents his
Creator. Man is a super-worldly presentation in the world.
A
day is noted by the lunar and solar cycle. But the definition of day
preceded the sun and moon.
Day
is such a marvelous demarcation of time and is precisely calibrated
for the world and human beings...
It
is not the result of experience. It is an initial creation. And
each of the 7 days has its function. And you may lose sight of the
essential quality of the day, so He created the 7th
day – a golden day – symbolic of the Godly definition –
connecting back to God Himself.
This
is an example fo gilui ha-helem [revelation of the hidden].
Page
58 [of the pamphlet] 3rd to last line of the page – line
starts: 'nitchalku'. (P45 in the book)
Think
of the 'revelation of the hidden' (gilui ha-helem).
Think
of a dark room and you turn on the light. What was concealed is now
revealed. You couldn't see it, but it was there. When we turn on
the light the furnishings of the room come into view...
In
truth the revelation of the hidden is exposing what the room stands
for.
A
table is not a derivative from the person, it is a revelation of the
human soul.
Is
sight essential or a mechanical process? Sight and wisdom are soul
qualities that retain a quality of the original essence.
It's
just that the infinity of the original essence is reduced to allow
for specific sight and wisdom...
Page
58 [of the pamphlet] last line of the page – line starts: 'ha-ohr'.
(P45 in the book)
The
Rebbe is saying that even after the 2nd tzimtzum where the
sphirot become functional, they are nevertheless part of the same
intent. This is revelation of the hidden.
Why
are the sphirot above hidden? Not because they were lacking, but due
to the infinite light that precluded their revelation.
Ohr/light
means the impact of the essence.
A
talent is a soul quality. You can learn technique, but not talent.
Talent comes from within, not due to exposure to the world.
To
reveal qualities the infinite [ohr ein sof] element must be removed.
Page
58 [of the pamphlet] last quarter of the page – line starts:
'u-lefee-zeh'. (P45 in the book)
We
can understand how the line/kav of sphirot stand for revelation of
concealment.
Beneath
surface reality - below the level of your direct interaction exist
another deeper reality.
This
is the element of name, which indicates presence even in absence.
This
is also the element of ohr/light.
As
long as the light is present – as long as there is cognition that
the sphirot are representative of the essence, they cannot be
properly identified individually.
Page
58 [of the pamphlet] last quarter of the page – line starts:
'ha-chochmah'. (P45 in the book)
When
a man speaks, he may stumble. But thoughts are smooth. Thought is
more intricately connected to the source.
The
sphirot are blended together, but not confused. They each sense the
infinite light they represent. At this level they are still not
ready for the world.
That's
why there is a second contraction/tzimtzum.
So
that each sphirah can surface individually.
And
chochmah/wisdom comes first – the first sphirah to surface.
It
is first since it is a total representative of what is shown to it.
It
is the bridge between infinity and world. How so? Because it
recognizes infinity [ohr ein sof], but from an outside view...
Build
something absent chochmah and you have a confused world!
Binah
looks to chochmah and builds. Binah as reflected in the heart is the
basis for building.
Reality:
we understand this stuff, 'cos it exists in our nefesh/soul. Where?
A table is an external item, yet it is unified with your
psyche/spirit.
Dignity
is not assured by the human being. God lends dignity to man.
Page
58 [of the pamphlet] middle of the page – line starts: 'tachtonah'.
(P45 in the book)
We
are discussing how above there are 2 contractions.
The
first conceals the infinite light.
The
lowest aspect of the light remains – this is the
projection/hasharah - of how things will be without infinity...
This
is the real contraction.
The
second contraction is the reduction of the light exclusively
[not the total concealment]. It is not a tzimtzum to allow the
sphirot to exist [which was accomplished by the first contraction],
but to allow them to surface.
“Chochmah
is first because it is completely self nullifying. It speaks of the
truth and its origin, and not of its own experience. It represents
the truth that precedes the tzimtzum.”
Page
58 [of the pamphlet] middle of the page – line starts: 'bchinat'.
(P45 in the book)
We
are describing the effect of the tzimtzum/contraction. The infinite
light is contracted, but it remains. Even science is at a loss as to
why matter cannot be destroyed. It is a phenomenon that indicates
the infinity from which it comes. The root of matter is God's will.
The
removal of the overtly infinite element allows for definition and
world to surface.
The
first thing to surface after the tzimtzum is the first of the 10
sphirot which is the element of chochmah/wisdom.
Chochmah
is first because it is completely self nullifying. It speaks of the
truth and its origin, and not of its own experience. It represents
the truth that precedes the tzimtzum.
In
the sphirah of binah it becomes 'my knowledge' – convincing
to the person rather than just, 'I see it'.
Chochmah
is the bridge. It joins the infinity to the finite world...
“Avraham
walked around the world asking, “Where is the Master of this
world?” Why? He was not satisfied with the mountains and rivers.
He was not interested in his own experience. He was looking for
truth. The house is beautiful, but I want the master! This is
chochmah/wisdom.”
Page
58 [of the pamphlet] 2nd line of the page – line starts:
'nisborer le-il'. (P44 in the book)
The
original light was beyond the scope of the world. There was not
obstruction to this light. So it was concealed so that the world
could exist.
This
original light was concealed into the sun. the light of the sun
creates 'day'. It has an infinite element, without defying
worldliness.
The
light was concealed and there was room for a 'projection' of what
would become the world.
This
is malchus/kingship. This is the king's effect on his surrounding –
with the full impact of his truth, but in a space and time paradigm.
This is the lowest element of the infinite light (ohr ein sof).
The
first thing to surface after the contraction of the light, is
chochmah/wisdom. What is chochmah and why is it the first to
surface? Is it due to its brazeness?! No. it is due to its bitul.
It has the least amount of 'worldliness'. It recognizes only the
Source.
Avraham
walked around the world asking, “Where is the Master of this
world?” Why? He was not satisfied with the mountains and rivers.
He was not interested in his own experience. He was looking for
truth. The house is beautiful, but I want the master! This is
chochmah/wisdom.
