DISCLOSURE EYES 👀
Analysis Through the Eyes of Rashbi: Merging Image and Zohar’s Mystical Revelations
The image poses a cryptic question: “Where did the darkness go?” Elijah’s response, “Over there,” and the repeated “Good point” hint at a Kabbalistic dialectic—darkness is not destroyed but displaced by divine revelation. This aligns with the Zohar’s teachings in Tzav, where darkness and light are dynamic forces shaped by divine utterance and human action.
1. Creation Through Divine Speech: Concealed and Revealed “SAIDS”
In Tzav 49, the Zohar distinguishes between “SAIDS” concealed in thought and those “revealed out of darkness.” Each divine utterance (“Let there be light,” “Let there be a firmament”) corresponds to moments where the hidden sefirot (divine emanations) manifest into creation. The image’s question about darkness mirrors this process: darkness recedes not by annihilation but by the revelation of light through God’s speech. Just as Isaac’s dialogue with Abraham (“And Isaac said…”) parallels Genesis’ creation narrative, Elijah—a harbinger of redemption—symbolizes the giluy (revelation) of concealed wisdom. The repeated “Good point” affirms that every act of divine speech (“SAID”) is a metaphysical displacement of darkness, redirecting it to its proper boundary (“over there”).
2. The Perpetual Fire of Torah vs. the Extinguishing Power of Transgression
Tzav 50 (Ra’aya Meheimna) likens Torah to an eternal flame on the altar (“The fire shall ever be burning”). Transgressions cannot extinguish Torah itself but dim the “candle” of the soul (“A man’s soul is the candle of Hashem”). The image’s reference to “Kabbalah and New Life Wisdom” underscores that engaging Torah’s mystical dimensions (“New Life”) rekindles this flame. When the Zohar warns that transgressions cause the Shechinah to withdraw, leaving the body in darkness, it echoes the image’s query: darkness persists where divine light is absent. Mercy, in Rashbi’s lens, lies in the Torah’s indestructibility—even when mitzvot are neglected, the “fire” of Torah remains, offering a path back through repentance.
Practical Application: Displacing Darkness Through Revelation
- Divine Utterance as Light: Study Torah and meditate on its mystical layers (e.g., the “SAIDS” of Creation) to actively displace spiritual darkness. Each word of Torah is a “revelation out of darkness” (Tzav 49).
- Guard the Soul’s Flame: Avoid transgressions that “extinguish mitzvot,” which are likened to dimming the soul’s candle. Instead, perform deeds of kindness (mercy) to amplify light.
- Elijah’s Role: Invoke Elijah’s energy—prophetic clarity and messianic hope—to transform concealed truths (“over there”) into revealed wisdom, ensuring darkness remains bounded.
Splendor of Creation: Mercy in Balance
Rashbi’s synthesis of truth and mercy teaches that darkness exists to highlight light’s necessity. Just as the “firmament divided water from water” (Genesis 1:6), human action (mitzvot) divides light from darkness. The Shechinah’s presence depends on this balance: transgressions create “extinction and darkness” (Tzav 50), but mercy—through Torah and repentance—restores the “luminaries” (Genesis 1:14) of the soul.
Final Radiance: The image and Zohar together reveal that darkness is not an enemy but a canvas for divine light. By aligning speech, thought, and action with Torah’s fire, we become partners in creation, perpetually redirecting darkness to its rightful place—“over there.”
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