Torah is called derech havaya, and also a narrow lane...
We are going back to page 12 to review this section – looking again at ratzu and shuv.
The angels have a constant running out and returning back – and this is an allusion to the G-dly life force, that is in a constant state of “back and forth”. This is similar to the way that the life of the nefesh enlivens the body.
Just as the body is totally separate from the nefesh and body itself does not relate to this life, so too the life flowing into the worlds.
The name of a person is external to him, and seemingly he can live without it. Yet we also know that the name goes on the connection between the body and the nefesh. Call a man in a faint and you wake him up. The name represents his present in the world, which represents his shlichus – this why he is here is his whole chayut. Without this purpose his body may be fine, but he loses vitality.
Ratzu and shuv consists of two movements, of rising away and coming and expressing itself. This is like the beating of the heart – if it had just one movement it would not be life.
The chayut that enlivens the body is very contracted, so that the body can relate to it – this is the functional level of living. The essence of life cannot be captured. Even thought and sechel are not the essence of life. The ratzon / will is the essence of life – the nefesh itself. This functional chayut must constantly have the sense that it comes from an essential chayut.
Without the sense and relating to essential life, man loses his spirit and vitality.
A person cannot be robotic – he has to have a sense of how it connects to the essence of chayut. Essence is constantly new and provides chayut.
G-dly light is also in a state of ratzu and shuv. The lower light arouses constantly the higher light. The 10 shirot are likened to a flame attached to a burning coal, constantly attached to its source.
No comments:
Post a Comment