Aeter with R' Paltiel 9/1/09 Tuesday 12 Elul 5769 Page: Pay
Page Pay – about a third from the top.
The essential romemus of malchus is as it is in atzilus. This is the inner quality of malchus. This is the aspect of sea. Malchus incorporates within it all the aspects of the ohrot of atzilus and it internalizes and hides it.
This is like a king, who also has sechel and midot, but in contrast to an ordinary man who is affected by the revelation of sechel or middot, the king on the other hand is granted malchus by the sechel/middot – the sechel substantiates his own greatness. It doesn't stand out.
So it seems the malchus may be superior to the ohrot that it absorbs. Nevertheless, within this malchus is provided the connection with biya, because a romemus type of hischabrus is possible from the etzem level.
The recognition from biya that malchus is removed/aloof is what allows/provides the connection.
This explains why malchus is called shchina – which means it is not only because of the fact that it rest on and relates to lower levels, but it relates to biya and forms the atik for briya – this is malchus coming close and providing atik for biya.
Malchus is called shchina since it connects the essential aspect of atzilus with biya. Atik means remote – briya is a created entity and anything created is defined by its presence – its existence is entirely dependent on the fact of its existence – not that it is a true presence. Briya, even at its highest level asks, “hey, how did I get to be here?” malchus rests on the briya and says, “you know why this is here? Because I want it to be here.”
Between atzilus and briah is a tzimzum. Briah is thus a chidush – a new creation and you don't see its relation to any source – this is how briah is created. And then by the romemus of malchus, there is a level of glory bestowed on the briya – this gives substance to the briah.
It becomes atik to briya and complements it and is mashpiah to it.
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Page Pay – about a third from the top.
The essential romemus of malchus is as it is in atzilus. This is the inner quality of malchus. This is the aspect of sea. Malchus incorporates within it all the aspects of the ohrot of atzilus and it internalizes and hides it.
This is like a king, who also has sechel and midot, but in contrast to an ordinary man who is affected by the revelation of sechel or middot, the king on the other hand is granted malchus by the sechel/middot – the sechel substantiates his own greatness. It doesn't stand out.
So it seems the malchus may be superior to the ohrot that it absorbs. Nevertheless, within this malchus is provided the connection with biya, because a romemus type of hischabrus is possible from the etzem level.
The recognition from biya that malchus is removed/aloof is what allows/provides the connection.
This explains why malchus is called shchina – which means it is not only because of the fact that it rest on and relates to lower levels, but it relates to biya and forms the atik for briya – this is malchus coming close and providing atik for biya.
Malchus is called shchina since it connects the essential aspect of atzilus with biya. Atik means remote – briya is a created entity and anything created is defined by its presence – its existence is entirely dependent on the fact of its existence – not that it is a true presence. Briya, even at its highest level asks, “hey, how did I get to be here?” malchus rests on the briya and says, “you know why this is here? Because I want it to be here.”
Between atzilus and briah is a tzimzum. Briah is thus a chidush – a new creation and you don't see its relation to any source – this is how briah is created. And then by the romemus of malchus, there is a level of glory bestowed on the briya – this gives substance to the briah.
It becomes atik to briya and complements it and is mashpiah to it.
~~~~~~~~~~~~~~~
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