Aeter with R' Paltiel 9/3/09 Thursday 14 Elul 5769 Page: Pay
Page Pay – lower third of the page. Line starts “meir beze...”
we said that in malchus there are two levels, since it is a memutze that connects atzilus and biya. Atzilus and biya are opposites and malchus somehow has the ability to connect them. To connect two different levels it is necessary that the entity must have the elements of both. In malchus these two levels are called yam and eretz.
Just like all that is in the yam/sea is contained and hidden, so too the higher level of malchus absorbs the ohrot atzmium of atzilus. Aretz in contrast has the same things as are found in yam, but everything stands out and is revealed.
Last night this was looked at in the way this is processed in a human being. Sechel and midot of a person are a reflection of his nefesh. Sechel is called ohr hanefesh/ohr hasechel. Just like light emanates naturally from its source and is representative of its source, so too the sechel is a reflection of the nefesh. In the person this can be called ohrot atzmi'im – ie something that is not involved in external matters, rather it is reflective of his nefesh.
The malchus aspect of this process is that just as the nefesh (the source of this activity) is one, at the end it gets reconvened into one. So too in man, he has one nefesh and at the end man has everything that can be summarized into one.
Malchus is able to collect all the kochot and conclude by saying, “I'm now going to do such and such,” thus providing for external expression. Internally the conclusion is reflective of the nefesh and there is ohr in it.
When it comes to outer expression it is chitzoni/external, without ohr. This external decision is reflective of the strength of the nefesh (internally it unifies all ohrot and outside it has the same strength without the ohrot being revealed).
If the decision was already made internally what is the strengh in doing it? On the inner level the decision was not reached “I must go west”, in pnimius east and west are not seen as contradictory since they both come from the same source. At the external level it looks as if the whole thing is responding to circumstance without unity.
Sechel and midot are thus mehus hanefesh. Beis hillel and beis shammai according to their sechel don't sense that they are opposites, but when it comes out externally one rules lenient and the other stringent.
And the both learned properly from the same teacher.
when internal the divisiveness does not really exist – only when it comes into an external realm.
~~~~~~~~~~~~~~~
Page Pay – lower third of the page. Line starts “meir beze...”
we said that in malchus there are two levels, since it is a memutze that connects atzilus and biya. Atzilus and biya are opposites and malchus somehow has the ability to connect them. To connect two different levels it is necessary that the entity must have the elements of both. In malchus these two levels are called yam and eretz.
Just like all that is in the yam/sea is contained and hidden, so too the higher level of malchus absorbs the ohrot atzmium of atzilus. Aretz in contrast has the same things as are found in yam, but everything stands out and is revealed.
Last night this was looked at in the way this is processed in a human being. Sechel and midot of a person are a reflection of his nefesh. Sechel is called ohr hanefesh/ohr hasechel. Just like light emanates naturally from its source and is representative of its source, so too the sechel is a reflection of the nefesh. In the person this can be called ohrot atzmi'im – ie something that is not involved in external matters, rather it is reflective of his nefesh.
The malchus aspect of this process is that just as the nefesh (the source of this activity) is one, at the end it gets reconvened into one. So too in man, he has one nefesh and at the end man has everything that can be summarized into one.
Malchus is able to collect all the kochot and conclude by saying, “I'm now going to do such and such,” thus providing for external expression. Internally the conclusion is reflective of the nefesh and there is ohr in it.
When it comes to outer expression it is chitzoni/external, without ohr. This external decision is reflective of the strength of the nefesh (internally it unifies all ohrot and outside it has the same strength without the ohrot being revealed).
If the decision was already made internally what is the strengh in doing it? On the inner level the decision was not reached “I must go west”, in pnimius east and west are not seen as contradictory since they both come from the same source. At the external level it looks as if the whole thing is responding to circumstance without unity.
Sechel and midot are thus mehus hanefesh. Beis hillel and beis shammai according to their sechel don't sense that they are opposites, but when it comes out externally one rules lenient and the other stringent.
And the both learned properly from the same teacher.
when internal the divisiveness does not really exist – only when it comes into an external realm.
~~~~~~~~~~~~~~~
No comments:
Post a Comment