11.29.09 (Sunday, 12 Kislev) p.2 (top)
What is the yisron/advantage in teshuvah over all other mitzvos? It cannot be that teshuvah reaches into etzm when other mitzvos don’t – b/c mitzad the commander of the mitzvos (the mitzaveh) all mitzvos are one.
Gilui ha ratzon – ratzon is already present in a revealed state, not in its original level before it is a present ratzon. In our world the rule comes after the fact (traffic light to prevent a crash). In this there are 2 levels: (1) you want that there should be no crashes, but this is after the fact that something already exists (the existence is already present). Gilui ha ratzon – if there will be such a possibility that there will be a crash then you must prevent it. Gilui ha ratzon where there is already the possibility that there is multiplicity. In this ratzon itself there is the koach ha mitzaveh. Why should there be peace? Not just that there shouldn’t be a crash, but that this represents the koach ha mitzaveh – but this is b’helem.
Mitzvahs given to purify the people. This means that there is already a briah and the possibility of being impure. This is already the gilui of the ratzon. Then [#2?] there is the inyan that there is the mitzaveh ha mitzvos (i.e. the whole world was created so that there should be the inyan of mitzvos). Whole reason the mitzvos given so that the mitzaveh could be present in the world. Ultimately when we keep the mitzvos we change the fabric of the world itself. Recreates the world in the image of the mitzaveh.
Kabbalos ol malchus shamayim – must relate to the heavenly kingdom. Why do you need to have 2 steps, first accepting malchus shamayim then accepting mitzvos. Through the mitzvah itself you are not necc recognizing the mitzaveh of the mitzvos. This is a separate step of relating to the malchus shamayim directly. I have no business being in the world if I don’t have the melech. Otherwise what is the point of being here. Who says I have to be a mitzeus and what is the point of my mitzeus? How can he go on mesiras nefesh? His recognition of the melech is even deeper than his recognition of himself. Soldier goes to war, he is on the front lines and enemy is aiming a gun at him. He has to keep his mind, aim at the enemy and shoot. How does this ordinary person have the presence of mind to do this right? If he is thinking about his own safety he is for sure going to get shot and not going to be able to do his job. He must focus exclusively on what he has to do. He is dedicated to the reason for the war; he is dedicated to the melech. Pointing at me is pointing a gun at the melech / at my kingdom. With this insight he is completely oblivious to the danger. This is kabbalas ol malchus shamayim. What defines my mitzeus; I am an eved of the melech. Foot (Soldier) is concerned about being damaged, not because he will be damaged, but that this will damage the head (king).
Kabbalos ol is shyiach to something that is a separate mitzeus. You are a mitzeus but that you are mekabbel the ol. It doesn’t nullify your mitzeus but it subjugates your mitzeus.
Shliach – gilui l’vad. Something separate from the mishaleach. He can relate to the mishaleach because the mishaleach told him what to do. The shliach can only be created through the revealed ratzon of the mishaleach. But we also say that the shliach has the power of the one who sent him.
Mitzvos are ohr that remains dovek to the etzm. Fact that ohr would disappear if you put a partition, this does not represent the principle that it is dovek to the etzm, it means that it is dependent on the etzm. The ohr that hits the ground is not ohr in the pure sense; this is ohr that combines with darkness. If we saw light itself we wouldn’t see the object. This is not pure ohr that remains dovek with the etzm that represents what the etzm is. This light represents a light that can recognize darkness. Etzm knows no such thing as darkness. Then there is day – that the whole atmosphere is lit up. This does represent sun. It is not a functional light. It is an essential state. When ohr represents the maohr, then we say it is dovek b’maor.
Even though mitzvos are an inyan of ratzon and have an application in the world (like ohr l’hair) nevertheless they are not like ohr l’hair – you are doing them because you are relating to the mitzaveh. In the mitzvos there is the inyan of the mitzaveh. Even in the practical level they remain dovek to the etzem. This is the presence of the king in the world. It represents the etzm but it outside the etzm (this is the idea of being a shliach).
Kabbalos ol connects you directly to the melech. Ohr dovek to the etzm is not a direct connect to the king itself.
No comments:
Post a Comment