Page 30. Around the lower quarter of the page – 4 lines from the bottom. Line starts, “misgalim be shaveh...”
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Summary: we are aiming to understand what it means that the torah is a memutzah/intermediary between ohr ein sof and world.
Just as the nefesh of man has revealed and hidden powers, so too in atzilus. Giluim/revealed, means that the power has come forth to do an action.
Hidden powers are not there to act, but to describe what the nefesh is. Revealed powers evolve one from the other. Hidden powers don't have this kind of evolution – each has a direct source in the nefesh itself.
At essence there are higher and lower hidden powers, even though each is directly connected to the nefesh. Each is separate – 'tho one may think sechel and middot are two ways to look at the same thing. You may think they are different ways to sense things. But actually they are two separate entities. Both emanate directly from the nefesh, but the distinction is that mochin relates only to the essential truth itself, and middot is “how this thing relates to me”. For sechel there is complete negation of personal concern, and what remains is what He made. In mochin, the sensing is “how the inyan is unto itself in its original state”. Mochin and middot are separate entities. We don't trust our middot to be our guides, sechel/mochin we do trust, since it relates to the subject from an inception level.
Middot is about “how this thing reaches me”, mochin “reaches out to how the thing is unto itself”. They are deparate kochot. Thus being different we can further say mehus mochin, is a superior mehus to that of the middot – higher and more refined than that of middot. More refined, means sensitive to something that is not even perceived by middot.
When a man sees, he senses not “something's here”, but “something happened here”, this is a living world.
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... וחיי עולם
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