Even though from kesser into chochmah is a flow / relation, on the level of “without compare” - ein aroch. Yet we say it is still in the general framework of seder hishtalshalus.
This hamshacha, which is part of seder hishtalshalus, it is an external aspect, with a glimmer of the inner light, which makes it possible that there should be a flow that is without compare – shelo be-erech.
Hishtalshalus, means a downward flow, which is due to the fact that like water, it seeks a base – to come to a calm place. Up above it doesn't have a base to hold it up. Take chochmah into bina – chochmah is like sight, and bina is like observation. The sight exists only while you see it. It initiates the seder hishtalshalus. Ohr of seder hishtalshalus is called chitzonius, since it doesn't have a basis to stand on its own.
Till it reaches the bottom, it is still on “shaky ground” - a sechel has not reached it's purpose till you can identify it's result. Till the sechel goes down, machshavah, dibur and ma-aseh, it is still on “shaky ground” - unresolved. The sechel goes from theoretical to factual.
Sechel has an objective and a subjective level. The full objectivity of the sechel exists when it comes to action.
Only chitzonius has the status of being an observer. The logic may be valid on the sechel level, but it is not compelling for the midot, but bringing it to action is the “proof” of the pnimius and the etzem.
No comments:
Post a Comment