Monday, November 15, 2010
A different depth and purity
Click on the herring (in tool bar on the right) to see text.
Page 35 – below the middle of the page. Line starts, “le ha hamshacha...”
the external level is unconcerned with what happens to it's effect.
On the internal level there concern with what happens.
Nevertheless this is really ein sof – and ein sof is everywhere – so how do we say that it is only drawn to an appropriate place.
It flows automatically, but only to a suitable place. That it flows automatically shows on the infinity, but only to the place it is suited.
The suitability element is that the “destination” is one with the essence.
This occurs in 2 manners. It prepares the place so that it will be suitable. Either by completeness of service. This shlemus haavoday / completeness of service is a step beyond doing everything right. Completeness here means that there is nothing left out. It denotes a state where one is completely into this avodah/service. If one does something perfectly, but there is a sense of the self then this is not completeness.
We say that it is drawn forth, yet we see essence is always in its place. So in what way is it hamshacha/download/drawing forth? There is a form/medida that is a medida atazmi – a form that contains the essence itself. Like mincha of shabbat – it is the essence of oneg and automatically is drawn forth “oneg of all oneg” - how do we receive this source of all oneg?
We fabreng, a seudah replaced with a fabrengen. Chassidus, meals and niggunim are things that can be experienced at various times. But at the mincha of shabbat we say all of this has a different depth and purity.
The hamshacha is that this essential element is translated into our level – the meal is not for the food, the niggun is not for the experience, and the chassidus is not for the learning. They are participation. We are participating in the essence.
At the splitting of the sea, one group wanted to pray. And they were told to be quiet and not to make any arousal. They were silent and set themselves aside and what remained was what He makes of it. “siyag le chochmah, shtikah”. Chochmah is the reach and sight of seeing truth. Shtikah is beyond that. Usually siyag means a facilitator.
Here the silence is above the makif of chochmah.
Sechel is the cognizance that the absolute truth exists. 3 levels – chochmah, siyag le chochmah, and silence which is above the other two.