Thursday, September 2, 2010

An absolute, not an experience

AyinBase with R' Paltiel 9/1/2010 Thursday 22 Elul 5770

Click on the herring (in tool bar on the right) to see text.

Page 29 – about 8 lines from the top. Line starts, “ubehechrech lomar...”

The nefesh and the oneg/pleasure: oneg is the “supreme life element” - taste doesn't “bother the nefesh one way or another” - this supremacy does not reject any of the qualities – it is above them and supreme – it is not insensitive.

No experience is beyond its purview.

The more intelligent an adult – the more he can understand the child's play.

The sechel is the memutzah – the sechel doesn't take over – it is connection that translates the taste to the nefesh.

The koach of chochmah in the nefesh is the memutza/intermediary. The chochmah incorporates all the kochot. They are all first included in the head.

Chochmah is able to process the essential orot of the nefesh. Those faculties that are the surrounding elements of the soul, come down into the chochmah.

In summary: there has to be an intermediary, to bring the tynug into the faculties. It must relate to the tynug and to the faculties. Both of these requirements are the properties of chochmah – the wisdom of the soul.

Seen conceptually: what is the element of chochmah in the nefesh? Nefesh is an absolute truth in-and-of itself. Chochmah means knowledge, so what is this in the nefesh? In our lives awareness and knowledge are primary experiences, but the nefesh is essential and doesn't have process and structure. So what is chochmah in nefesh?! Within the absolute truth are 2 levels - “my understanding” and “the reality that anyone can know” - these two levels can be applied to the nefesh too – nefesh truth unto itself and secondly universal soul truth.

It is chochmah where this second level of the soul is revealed. Chochmah reveals an element that is higher than the experience of nefesh itself. Chochmah is a vessel for ohrot atzmi-im (essential lights). Makif (oneg) is always an element of experience, which has to some extent its own presence, etzem (essence) is not an experience – it an absolute.

Chochmah brings out the truth of the oneg. It shows in the oneg a higher element.

Like a name – completely external and not even a makif – name refers to the etzem. The name represents the person, not as he is but as he is being created by Hashem.

Nefesh looks at itself through this chochmah.

... וחיי עולם

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