(לד) וַיְכַ֥ס הֶעָנָ֖ן אֶת־אֹ֣הֶל מוֹעֵ֑ד וּכְב֣וֹד יקוק מָלֵ֖א אֶת־הַמִּשְׁכָּֽן׃ (לה) וְלֹא־יָכֹ֣ל מֹשֶׁ֗ה לָבוֹא֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד כִּֽי־שָׁכַ֥ן עָלָ֖יו הֶעָנָ֑ן וּכְב֣וֹד יקוק מָלֵ֖א אֶת־הַמִּשְׁכָּֽן׃
(34) Then the cloud covered the tent of meeting, and the glory of G!d filled the tabernacle. (35) And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of G!d filled the tabernacle.
When a Jew comes to pray, they need first to reveal the aspect of the Shechinah that dwells among us in exile. For She is to be found also inside of us--it is only that She is covered in garments. And one can bring Her forth and reveal Her through one's prayer in the sense of "from the depths I called out to You YHVH," (Psalms 130:1) and when "he called to Joseph, and he was rushed from the dungeon (Genesis 41:14)." Similarly, I call out to G!d from my depths. Fun mayn tifenish ruf ich dich arois Hashem. And [then] the G!dliness that is revealed inside of me, prays to G!d. And then the [quality of] prayer that is prayed is how the Kedushat Levi understands "And h/He called, YHVH, YHVH..," that, [in other words] YHVH calls out to YHVH.
To approach the Other in conversation is to welcome his expression, in which at each instant he overflows the idea a thought would carry away from it. It is therefore to receive from the Other beyond the capacity of the I, which means exactly: to have the idea of infinity.... Finally, infinity, overflowing the idea of infinity, puts the spontaneous freedom within us into question. It commands and judges it and brings it to its truth. The analysis of the idea of Infinity, to which we gain access only starting from an I, will be terminated with the surpassing of the subjective.
וּשְׁמִי יְיָ' לֹא נוֹדַעְתִּי לָהֶם, אִלֵּין גַּוְונִין עִלָּאִין סְתִימִין דְּזָהֲרִין, דְּזָכָה בְּהוּ מֹשֶׁה לְאִסְתַּכְּלָא בְּהוֹן. וְרָזָא דָּא, דְּעֵינָא סָתִים וְגַלְיָא. סָתִים, חָמֵי אַסְפָּקָלַרְיָא דְּנָהֲרָא, אִתְגַּלְּיָיא, חָמֵי אַסְפָּקָלַרְיָא דְּלָא נַהֲרָא.
"But by My name, YHVH, I was not known to them": These are the supernal colors that are hidden yet illuminate that Moses merited to observe. And this is the secret reason why the eye is sometimes closed and sometimes open. When the [the eye is] closed, it sees the aspeklaria d'nahorah (illuminating mirror), and when open, it sees the aspaklaria dla nahora (the mirror that does not illuminate).
By James Poniewozik Oct. 20, 2016, New York Times
Black Mirror's title refers to the glass screens of computers, tablets and phones, but the machines are not the danger here, it’s the anonymous, antiseptic monstrousness they can empower. The brilliance of “Black Mirror” is that it’s not about how technology imperils our humanity. It’s about the all-too-human faces reflected in our own black mirrors, staring back at us.
ליקוטי מוהר"ן תורה ס"ד
וְדַע, כִּי מַחֲלקֶת הִיא בְּחִינוֹת בְּרִיאַת הָעוֹלָם כִּי עִקַּר בְּרִיאַת הָעוֹלָם, עַל יְדֵי חָלָל הַפָּנוּי כַּנַּ"ל כִּי בְּלא זֶה הָיָה הַכּל אֵין סוֹף, וְלא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָם כַּנַּ"ל וְעַל כֵּן צִמְצֵם הָאוֹר לִצְדָדִין, וְנַעֲשָׂה חָלָל הַפָּנוּי וּבְתוֹכוֹ בָּרָא אֶת כָּל הַבְּרִיאָה, הַיְנוּ הַיָּמִים וְהַמִּדּוֹת, עַל יְדֵי הַדִּבּוּר כַּנַּ"ל "בִּדְבַר יקוק שָׁמַיִם נַעֲשׂוּ" וְכוּ'. וְכֵן הוּא בְּחִינַת הַמַּחֲלוֹקוֹת כִּי אִלּוּ הָיוּ כָּל הַתַּלְמִידֵי חֲכָמִים אֶחָד לא הָיָה מָקוֹם לִבְרִיאַת הָעוֹלָם רַק עַל יְדֵי הַמַּחֲלקֶת שֶׁבֵּינֵיהֶם, וְהֵם נֶחֱלָקִים זֶה מִזֶּה וְכָל אֶחָד מוֹשֵׁך עַצְמוֹ לְצַד אַחֵר עַל יְדֵי זֶה נַעֲשֶׂה בֵּינֵיהֶם בְּחִינוֹת חָלָל הַפָּנוּי שֶׁהוּא בְּחִינוֹת צִמְצוּם הָאוֹר לִצְדָדִין.
Likutei Moharan I:64
Know this: that disagreement [machloket] is analogous to the creation of the world, which consisted of creating an empty space... For were it not so, everything would be infinitely divine [ein sof], and there would be no space left for the world. Therefore, G!d contracted the light to the sides, and an empty space was left in which the world could be created, with all its time and spatial dimensions, all done by the act of speech - as it is written: “By the word of God were the heavens made, etc.” [Psalms 33]. So too is the case with disagreement, for if all the wise ones were united, there would be no creation of the world. It is only when there is disagreement between them, and they divide and each draws to one side, a space is created between them which is analogous to the empty space and the contraction of the lights. by the which the world itself was created.
מַתְנִי׳ רַבִּי נְחוּנְיָא בֶּן הַקָּנָה הָיָה מִתְפַּלֵּל בִּכְנִיסָתוֹ לְבֵית הַמִּדְרָשׁ וּבִיצִיאָתוֹ תְּפִלָּה קְצָרָה. אָמְרוּ לוֹ: מָה מָקוֹם לִתְפִלָּה זוֹ? אָמַר לָהֶם: בִּכְנִיסָתִי אֲנִי מִתְפַּלֵּל שֶׁלֹּא יֶאֱרַע דְּבַר תַּקָּלָה עַל יָדִי. וּבִיצִיאָתִי אֲנִי נוֹתֵן הוֹדָאָה עַל חֶלְקִי. גְּמָ׳ תָּנוּ רַבָּנַן: בִּכְנִיסָתוֹ מַהוּ אוֹמֵר?
MISHNA: Rabbi Neḥunya ben Hakana would recite a brief prayer upon his entrance into the study hall and upon his exit. They said to him: what room is there for this prayer? He said to them: Upon my entrance, I pray that no mishap will transpire by me. And upon my exit, I give thanks for my portion.
GEMARA: The Sages taught "Upon his entrance, what does he say???