Monday, August 2, 2010
It doesn't mind losing itself, as long as....
Click on the herring (in tool bar on the right) to see text.
Page 34 – the lower third of the page – about 10 lines from the end. Line starts “veshorsho...”
good has a counterpart of bad, light has a counterpart of darkness. When light illuminates darkness, it pushes it off. It is a situation of either or. But when you go to the level of me-or - “source” it is beyond “good and bad” or “light and dark”. They are emanations. Essence is beyond that level. Tov exists under certain conditions. The “source” has no such parameters or conditions.
Why do we speak in terms of etzem? We can't understand it. Sechel cannot grasp it. But sechel does have the merit of not seeking that which satisfies it. It doesn't mind if it looses its metziut as long as it recognizes what the truth is.
“the real truth is beyond my grasp”. The limit of sechel is that it has to have some kind of beginning. “if I grasp it, it has an active element to it and sechel can grasp it, but something that doesn't have that, a primary truth, isn't limited to being an active element.” so sechel asks, “how does anything emanate from essence?!”
The answer is, “within the essence is rooted (mushrash) everything. The reason we have day and night is that it is rooted there.” The riches of the world is representative of the ultimate richness of the essence. Above good and bad are both good – but, it's a different kind of good.
Good and bad is a personal experience. Essence is beyond experience. This is the primary principle of sechel: “I did not make myself.” “My whole being is relating to and fulfilling the intent, by which I was created, rather than 'what I get out of it'”.
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... וחיי עולם