The Knowledge Of G-D – 1:95

This revelation, in which the separate “Garment” itself shines, takes place only after the rectification (Tikun), which comes about through Mashiach Ben Yosef  (Messiah the Son of Josef), as will be discussed.

The Torah is called Mashal HaKadmonie (The Primal Allegory). Now, it is stated that “G-d looked into the Torah and created the world”. This means that the world and all therein, is an allegory of an allegory. The Torah is an allegory on G-d and the world is an allegory on the Torah. The world was created according to our capacity to comprehend G-dliness through it. Because of the “Shattering of the vessels” the world appears to be separate from G-d and the truth of reality is concealed. To us, the singularity of G-d is hidden, but this is only because, like in the analogy of the child who only sees the disjointed letters of the alphabet, we do not yet know how to “read”. We do not understand how the letters come together to make up words and how the words come together to make up sentences and paragraphs, and that there is meaning there. We have not contemplated the allegory to understand and see that which is being allegorized.  In our minds, even the fragments (The letters) which we do understand are scattered and we cannot understand the “meaning” within them. This is because we have not analyzed them and placed them in their proper order as “words” and “sentences”, so to speak.

For this reason Galut (Exile) is compared to a dream state in which the truth of reality is confused. The world, in general, is compared to Galut and is also like a dream. Even the tiny glimmers of truth that do come through to us are confused and out of order. This is because during sleep the intellect withdraws and all that remains are glimmers of the thoughts of the day. In the dream these glimmers of truth are confused and out of order. In contrast, the confusion dissipates immediately upon waking. Upon waking, reality becomes clear and apparent. This state of confusion below, in the world, where things seem fragmented from each other and certainly from the singularity of G-d, is the result of the lack of contemplation and the withdrawal of the intellect of Zeir Anpin. This state is called “Durmita D’Zeir Anpin” (The Sleep of Zeir Anpin).  [In other words, the emotions are running rampant and not according to the dictates of the intellect.]

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