4th line from the bottom of pay beis.
Even the level of malchus from before the tzimzum has the principle of hisnasus al am. The chitzoni of this becomes the atik for a'k.
The etzem of this melucha – if it is al am it is not yet the essential level. The essential level is as it is completely contained within the king himself.
In atzmus itself, there is no such thing as “a place where I'm not present”. There is a difference between ohr and etzem; before the ztimzum the ohr was everywhere – but it is everywhere since it fills the “space” - it is there since it reached there. It is something that enters.
Since the sun is the essence of light, there is no “darkness” for the ray of the sun to illuminate inside the sun.
if the sun is the essence of light, why do we call it light when light is in contrast to darkness? We call it light, though it is of a different quality, and not in contrast to darkness. Ohr, even as bright as it is, is in contrast to darkness. Etzem, since it knows not darknes, its light is an essential light. We call it light, since it brings light to us, but to itself there is no darkness and it does not exist in contrast to darkness. This means it illuminates without the need for a place to illuminate.
In our terms: the sun is huge. The entire space that it occupies is illuminated not by virtue of light reaching it, but since the place itself is light. Ohr is reaching by extending. Inside the sun the area is “reached” by being itself.
The king reaches everywhere. He reaches outside himself and then there is reaching by being himself – since there is nothing outside of him. The inyan of elokus is present even where it is not present. Not because it reached there, but because it is everything.
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