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Page 35 – below middle of the page. Line starts “le-ha-hamshacha...”
we are saying there is pnimi and chitzoni to kesser.
They are very different. Chitzoni can have effluence without concern for suitability of the recipient. Pnimi, you may think is higher and thus also is beyond concern, yet the reality is just the opposite – the effluence can only be in the proper direction – to a suitable recipient.
From both levels, the hashpah is be derech memeila. Chitzoni gives unintentionally - “i have abundance, come and take.” There is no intentional hashpah, just the availability. If one takes it, then by definition he does not have relationship to the source. From Pnimi level there is intention – He wants to be mashpia, and will only come to such a place that there is a relationship and a cognizance. This element of intentionality gives the hashpa a different quality.
Why is it intentional? Pnimi seems to mean he is “into Himself”, not in an active state, “so why is he into hashpa/effluence?” This is because, due to His mutav – the good that is absolute, He wants it to be revealed and benefited from. The true good wants that the good should be everywhere.
It comes memayle (automatically), but in pnimi is different. It is not due to abundance. It is because He wants to share. This is an essential inyan of Him - “the nature of good is to affect good” - this means it is almost inadvertent, but He is involved and it is intentional. This intent is “automatic” since it comes from His inner identity.
The relationship between the King and the people is hard for us to grasp. Rashi says, the Nasi is everything. He is the heart. The people are what? The King flows in their veins. The receive his Kingship from above. They have to do something to receive Him, but not to solicit Him.
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... וחיי עולם
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