Monday, July 26, 2010
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Page 34 – about just below the middle of the page. Line starts “hanefesh...”
We are looking at how the torah which is chochmah is nevertheless superior to the ratzon that is in mitzvot. A mashal of nefesh ha-adam is used to explain this. How is the nefesh called “nefesh ha sichli”?
Nefesh is a atzmi, not a koach. Sechel is an aspect that says there is an underlying truth. If one lives at the level of truth, then separation between himself and others will be reduced to nothing, since all is one above.
Sechel has the principle that it can only be related to on its level. It can be revealed, but stays purly sechel. It is not a function of sechel to co-ordinate things on the physical plane.
Sechel has two levels, revealed sechel and secondly essential sechel.
Atzmi means, that which pre-exists the development of the koach. Atzmi means, that which is contained within the essence.
A piece of land undergoes a change when found by a human – the possibility of use now exists – this is “hi-uli”/possibility. The land acquired the hi-uli element of giving support to the human being. The hi-uli remains part of the essence, but not as separate presence.
Same thing in sechel. There is a level that is completely unified with the essence, but not as separate entity.
Due to this essential level of sechel, is the nefesh called nefesh hasichli. Because there is an element of sechel that is part and parcel of the nefesh itself, is it called nefesh hasichli.
What is so special about sechel that it has this special relationship to the soul? Briefly: the principle of sechel is the “objectivity” - not the common usage, but the actual perception of a higher absolute truth. Sechel continually seeks to unify all that it sees with this higher truth. It wants to see the real source of everything. It wants to see from a higher perspective. It wants the pure truth. It is not satisfied with being satisfied. It needs the truth, since the sechel is part of the nefesh.
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... וחיי עולם