AyinBase with R' Paltiel p: 47 6/30/11 ThursdayNight 28 Sivan 5771
Page 47 – at 11th line from the top of the page (line starts: levad...)
We started with a review of the love and fear of the mind/sichli, that appears to be touching on the essence, but that too is only a reflection/ha-arah, because the idea, that He is omnipresent and infinite is itself just the level of ha-arah/reflection. It too is an emanation of Him.
Elokus/G-dliness itself is on a different level. It has no message.
How is love and fear rooted in sechel/mind? They seem to be a subjective element. And sechel seems objective. It is pointing to the fact that the sechel/mind itself is rooted in ratzon/will. The love and fear are the ratzon/will element within the sechel itself. A higher element within sechel. Sechel is not based on 'nothingness', it is based on elokus/G-dliness. There is no greater experience than sechel – sechel pnimi/inner mind. 'Knowing' Him is rooted in the essence of the soul and the sechel gets it from there.
Doing a mitzvah is a 'grasp' of essence. A mitzvah is a good thing, but this is not the principle of the mitzvah. The name itself denotes the principle. It means a 'command or directive' and a directive does not exist without a 'Director'. A mitzvah exists because the Commander wants and creates it right now. Thus you have the Commander Himself. It is completely dependent on the Commander and there is no object beyond this. Putting on tefillin is nothing, but that He tells you to do it.
Take the example of shlichut – being an emissary. You go out to do something for the one who sends you. If a man sends a bill of divorce to his wife by means of the agent, but on the way the husband/sender dies... then the document is null and void. The power of the agent exists exclusively because now the sender is telling him to do it. This is a metaphor for mitzvot.
Because He said to do it, hence the halacha has a conclusion. Even if the final decision seems to be on the basis of a count of pros and cons – this is not according to sechel, but because the halacha is a devar havayah (word of G-d). Sechel would demand that you start comparing the reasons themselves. You bypass the sechel process. Halacha is a different level.
It is said that even souls in atzilus, when enclothed in a body do not comprehend the essence of G-dliness, only the experience.
Atzilus is not really a world. It is G-dly. It is like the sunlight within the sun itself... Yet souls from that level are limited when enclothed in bodies... this is what we have discussed many times, that when in a body, and even though the brain is very sensitive, it is limited. Like rough hands cannot feel the smoothness of silk... The brain does not get involved in experience, it is cold and moist, and a vessel for everything, and sechel/mind is not a physical experience, nevertheless it occupies space and is limited – deals with presence/metzius and not mehus/essence...
Prophecy is the revelation of essence. When Moshe/Moses spoke it was not a human being talking. He could stand steadfast and talk. In contrast to other prophets, who 'lost control'. For Moshe the enclothment in physicality was not real limited restriction by the body.
This is the same with the Rebbe. With the Rebbe we saw it with our eyes. He would pick up the cup and in the later years he would support it with his finger, then after he would stand for hours, without support and pour perfectly into all the recipients' little cups without spilling a drop...
And when the soul goes up above to Gan Eden (Garden of Eden) then it is possible to have essence, since they are not limited by physicality. This explains the fact that the Arizal saw secrets when he slept – since when tzaddik sleeps his soul rises upwards, and he saw what would take him 80 years to express...!