What are we dealing with? What are we laying out? The principle of malchus – romemus atzmi and romemus al am. The lower level connects the people even to the etzem, and we have been pointing out how the am is elevated to relate to the etzem level.
The principle of romemus is that, it is removed from sensing and being involved in his metzius – he is exclusively representing that which is higher. In terms of the am this is a tremendous lift, so they become not preoccupied with their concerns, but with the truth itself.
Reb Shmuel Levitin, while in prison, was concerned about the pronunciation of a bracha – this was his mindset, this was due to being connected to the reb, and he was elevated above the personal situation/suffering he was experiencing – this is hisnasus.
Space is the primary facilitator for all worldly existence. Space is an expanse, the expands quantitatively, and then we say Hashem echad – that is to say this entire space is one point – one point of G-dly truth. With this realization one rises completely above physical space and existence and relates to a primary existence. The reason there is the physical space is due to G-dly space.
We experience this principle when we sense that space is not a cumulative presence. This is odd, since we see and then look further and further, by degrees – it can be measured and yet it is not really measurable. This is because the truth of space does not exist in space, but in aleph – the truth of G-dly existence. We relate to this since we know that existence is beyond world.
This view exposes to us the phenomenon that the world, in its worldly limits is all a mashal for elokus. In being a mashal it is not like you deduce from one thing to another, but rather our worldly experience opens us up to experience something greater than world. The world is an ongoing G-dly miracle.
We looked at how Avraham avinu made progress – starting out in idolatory, and dismissing it and seeing the world and looking for the primary truth of world – and he realized that the truth of the world is beyond world, it does not belong to it. He understood G-dliness from out of the world. This is why the gemara says the taste of grain opens up a child's mind – it is a physical experience, but it strikes a chord in the human mind. The body has an experience that awakens things in the neshama.
The chitsoni, doesn't exist without the pnimius, and the pnimius doesn't exist without the etzem. Once etzem of sechel is awakened the chitzonius is insignificance.
We are always trying to correlate what we are learning with what we experience in our own lives – the fact that we live with the infinity of space, is the chitzoni of the truth that all comes from Him. Because of the body/guf we start out as outsiders and work back from there to truth.
The created being as real as it is knows that it comes into being. Elokus is that which does not come into being and is not affected by any being.
Malchus regarding Rosh Hashanah. The principle of a melech is different from any other hashpah. Learning from the teacher is learning his thought, his material. You take the teaching and it exists separate from the teacher. In the case of malchus it is different. The decree of the king exists only on account of the existence of the king – it doesn't exist separate from him.
That is what gives you the real value and real presence. You are representative of the king. This is why we say the deed is the most important thing. Why? Deeds are lower than thoughts? Since thoughts are representatives of the person, but the deed is only representative of the king. Real substantiation of the king is this action. The deeds are not self serving they are always in service of the king – since deeds exist in the king's realm.
Yisroel represents the head. Yisroel zuta is the head aspect of za (sphirot of atzilus). This za is united with atik (kesser). Even in the midot from the forehead upwards, is the level where adam cannot dwell. Adam is the element of sechel and this is higher than sechel 'cos it is atik.
Then there is the higher level of yisroel that is not how it is represented in za, but how it is.
This is kabbalah language, but what is it saying? Za represents midot. In addition to its own quality there is an aspect of every midah that is supreme. There is a feeling of kindness that is free floating, and then it is rooted, when he knows the reality of it – the kindness is rooted in his essence, not just a feeling.
It is rooted in the truth. There is a yeshus, presence of a person, and I act according to the feeling I have – this is not a negative yeshus, but the sence, “I am for real” that is higher than sechel and makes all midot real. This is the principle of yisroel, li rosh – it is in the head. The encompassing body, contains a greater koach hanefesh than that which is inside – this is the gulgelut. The sechel is inside the skull, but the surrounding is holding it up.
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