DO WHAT, NOW? BLESSED BE THAT, BET π 🙏
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The concept of light hiding within darkness suggests that every aspect of existence, no matter how seemingly evil or ugly, contains a spark of goodness. This idea resonates with various philosophical and spiritual traditions. Let’s dive deeper:
The Corruption of Good:
Imagine a pristine, radiant light, symbolizing pure goodness. As this light interacts with the complexities of the world, it becomes distorted, refracted, and corrupted. This corruption can manifest as darkness, evil, or ugliness.
The Opportunity for Correction:
Recognizing the corrupted light within darkness presents an opportunity for redemption and restoration. To make the correction:
- Acknowledge the Corruption: Identify the distorted light and acknowledge its presence.
- Understand the Root Cause: Explore the circumstances and factors that led to the corruption.
- Apply Compassion and Empathy: Offer kindness and understanding to the corrupted aspect, recognizing its original goodness.
- Illuminate with Awareness: Shine the light of awareness on the corruption, allowing its original goodness to resurface.
- Integrate and Balance: Harmonize the corrected aspect with the rest of existence, promoting balance and unity.
The Meaning of Life:
In this context, the meaning of life can be seen as:
- Rediscovering Hidden Light: Uncovering and restoring the corrupted goodness within ourselves and the world.
- Balancing and Harmonizing: Integrating opposites (light and darkness, good and evil) to achieve unity and wholeness.
- Evolving and Growing: Embracing challenges and corruption as opportunities for growth, learning, and self-improvement.
- Embodying Compassion and Empathy: Recognizing the interconnectedness of all existence and treating every aspect with kindness and understanding.
In essence, the meaning of life is to uncover, correct, and balance the corrupted light within darkness, embracing the complexities of existence with compassion, empathy, and wisdom.
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The Zohar – Prologue: Verse 61
בְּרֵאשִׁית. ר’ שִׁמְעוֹן פְּתַח, וָאָשִׂים דְּבָרַי בְּפִיךָ. כַּמָּה אִית לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בְּאוֹרַיְיתָא יְמָמָא וְלֵילְיָא, בְּגִין דְּקָדוֹשׁ בָּרוּךְ הוּא צַיֵּית לְקָלְהוֹן דְּאִינוּן דְּמִתְעַסְּקֵי בְּאוֹרַיְיתָא, וּבְכָל מִלָּה דְאִתְחַדֵּשׁ בְּאוֹרַיְיתָא, עַל יְדָא דְהַהוּא דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, עָבֵיד רְקִיעָא חָדָא
Beresheet. Rabbi Shimon opened the discussion with the verse, “And I have put My words in your mouth” (Yeshayah 51:16). How important it is for a person to study laboriously the Torah day and night. Very important, because the Holy One, blessed be He, listens attentively to the voices of those who occupy themselves with the study of the Torah. And every word that receives a new interpretation by a person who delves into the study of the Torah creates a new Firmament.
_Verse 62
תְּנַן בְּהַהִיא שַׁעֲתָא דְּמִלָּה דְּאוֹרַיְיתָא אִתְחַדְּשַׁת מִפּוּמֵיהּ דְּבַר נָשׁ, הַהִיא מִלָּה סַלְקָא, וְאִתְעַתְּדַת קַמֵּיהּ דְּקָדוֹשׁ בָּרוּךְ הוּא. וְקָדוֹשׁ בָּרוּךְ הוּא נָטֵיל לְהַהִיא מִלָּה, וּנְשֵׁיק לָהּ, וְעַטַּר לָהּ בְּשַׁבְעִין עִטְרִין גְּלִיפִין וּמְחַקְּקָן. וּמִלָּה דְּחָכְמְתָא דְּאִתְחַדְּשָׁא, סַלְקָא וְיַתְבָא עַל רֵישָׁא דְּצַדִּיק חַי עַלְמִין. וְטָסָא מִתַּמָּן, וְשָׁטָא בְּשִׁבְעִין אֶלֶף עַלְמִין, וּסְלֵיקַת לְגַבֵּי עַתִּיק יוֹמִין וְכָל מִלִּין דְּעַתִּיק יוֹמִין, מִלִּין דְּחָכְמְתָא אִינוּן בְּרָזִין סְתִימִין עִלָּאִין
We have already learned that at the moment when a novel interpretation in the Torah is presented by any person, that word ascends and is met before the Holy One, blessed be He. And the Holy One, blessed be He, receives this matter and kisses it. He also adorns it with seventy graven and inscribed crowns. And this new word of wisdom that is revealed is then set upon the head of the Righteous who lives forever. Then it flies off and floats through 70,000 worlds until it reaches Atik Yomin, WHICH IS THE SFIRAH OF KETER. And all the words of Atik Yomin are words of wisdom comprising sublime and hidden mysteries.
_Verse 63
וְהַהִיא מִלָּה סְתִימָא דְחָכְמְתָא דְּאִתְחַדְּשַׁת הָכָא, כַּד סַלְקָא אִתְחַבְּרַת בְּאִינוּן מִלִּין דְּעַתִּיק יוֹמִין, וְסַלְקָא וְנַחְתָא בַּהֲדַיְיהוּ, וְעָאלַת בְּתַמְנֵיסַר עָלְמִין גְּנִיזִין דְּעַיִן לֹא רָאֲתָה אֱלֹהִים זוּלָתֶךָ, נַפְקֵי מִתַּמָּן, וְשָׁאטָן וְאַתְיָין מְלֵיאָן וּשְׁלֵמִין, וְאִתְעַתָּדוּ קַמֵּי עַתִּיק יוֹמִין. בְּהַהִיא שַׂעֲתָא אָרַח עַתִּיק יוֹמִין בְּהַאי מִלָּה וְנִיחָא קַמֵּיהּ, מִכֹּלָא. נָטֵיל לְהַהִיא מִלָּה, וְאַעְטַר לָהּ בִּתְלַת מְאָה וְשַׁבְעִין אֶלֶף עִטְרִין. הַהִיא מִלָּה טָסַת וְסַלְקָא וְנַחְתָא וְאִתְעֲבִידָא רְקִיעָא חָדָא
When this concealed matter of wisdom is revealed here IN THIS WORLD as it ascends, it joins the words of Atik Yomin and goes up and down together with them. Then it enters 18 hidden worlds that “neither has the eye seen, Elohim, beside You” (Yeshayah 64:4). Afterward, they leave there to float around before they are presented in full perfection to Atik Yomin. At this stage, Atik Yomin smells the odor of the matter, and He finds it most desirable – MORE DESIRABLE, IN FACT, THAN ANYTHING ELSE. He then takes it and crowns it with 370,000 crowns. And the phrase, WHICH REVEALS A NEW IDEA OF THE TORAH, flies on high – going up and down before landing. Thus, a heaven is made OUT of it.
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