It is worth having a country in order to have a king!

Aeter with R' Paltiel 9/4/09 Friday 15 Elul 5769 Page: Pay

Page Pay – lower third of the page. Line starts “meir beze...” 


To review what we are learning and what is being discussed: to understand romemus and hisnasus and how these have two levels – internal to the king and how it reflects itself onto biya or onto the people, and the third point which is central to the meimer, this hisnasus is what facilitates the relationship between atzilus and biya and is called shchinah.


These are the 3 points.


In the principle of romemus we tried to identify how the people and the king relate to things and the contrast between their perspectives.


For the people it is all on a practical/existential level, without an intrinsic reality – this is the level of a created entity. From a higher perspective (atik lebriya) the principle that there are many people in the world is not an inadvertent thing – it is part of the essence of the king's rule.


The king represents perfection and completion. Therefore the malchus has, by definition, multiple functions and people have different roles.


The king is above the functional level – he doesn't see things as answers to problems, but as essential entities.


The essence of the king is way beyond the expression of this reality – he is a reflection of a kesser quality. A kesser is a presence that is true in and of itself and does not require there to be any details in order for it to be true.


This is very difficult for us to identify. Sechel cannot comprehend kesser. Sechel identifies everything in metzius, and moreover our sechel doen't recognize a presence that is not a created presence.


But we have to understand that all came from Him and He is a truth that does not require a reason for being, since he doesn't come into being. And this truth reflects itself in the full seder hishtalshalus in a minimal manner and it reflects itself in the world in a king.


It is worth having a country in order to have a king! The king shows there is truth in existence.

The rebbe said it is impossible to destroy the world, because there is a truth in it that is indestructible. This is to say the level of romemus as it is to the king is reflected in the world. This is called shchinah and allows biya (world) to have a sense of atzilus.

To explain the essence of malchus we are looing and yam/sea and yabasha/land. Within the melech all originates from kesser – from the unity of the nefesh and then it develops into a whole structure. After it is all developed it returns to a unity that reflects where it all came from, but it is a reflection on the practical level.

The conclusion incorporates all above it and then there is the next level of “and i'm going to act” - this is a separate chitzoni/external level – this is the level of eretz/yabasha/land.

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