How is it that the tifferet remains incorporated in the essence? Tifferes is not an expression by means of kochot, but a statement of “this is me” - not an expression of a quality but of the essence itself. If a man goes onto a bridge to commit suicide, the people do everything to try to stop him and help him. They stop him because, “this is not what he really wants”. The person himself his greater than his kochot, and greater than his desperation, or his anger. This is an illustration of essence versus kochot.
A less extreme example of this is a person getting angry, due to something. We remind him for what he stands for, “but I'm angry” he responds, “but no this is not who you are,“ we answer him.
Tamar send Yehuda the evidence, without exposing him, and says “recognize, recognize your Maker, forget yourself for the moment.”
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Essence is not something that sechel can really comprehend. The 10 sphirot of mah have this aspect of being included in their source, wherever they are. Mah and ban in our world are adam and behema. The behama relates to the metziut and adam needs to relate to the truth, not to something that just happens to be there. Principle aspect of this unity is on the inner / pnimius level of the sephirot.
Each koach is unique. Even sechel is a function, even though it is the source of life. The kochot combine and interact and can be trained to accomplish a certain thing. The left and right hand work together and complement each other. Even at this level of cooperation, they are still doing individual tasks. The sechel and the midot have different activities – they are distinct kochot that are made to cooperate. Then there is “hiskalelus – unity” - it is not just co-operation, they are one – together they represent one entity, one reality called adam.
The cohen with a blemish on his toe nail is called a baal mum and cannot serve in the temple. It doesn't disturb his function, but the entity adam is so rich and deep that all parts need to be in place to express this one principle. This essence is actually contained in each one of the limbs. Externally they are individual kochot, but they are there since they represent adam and that remains the essence of each of them.
There is an inherent bitul in each koach. Hashem made man yashar – straight. It is possible for man to pervert his reality – till he can make a koach function in a way that is not representative of adam.
Shem mah brings a tikkun / perfection to shem ban. The tikkun is the absorption of the one in the other. In tohu the sphirot diverge – like branches going in separate directions. The cause and effect become disconnected even though they are innately connected.
“If I push the cup and it moves, this is cause and effect in a certain sense. Does the cup move because it senses that I want it to be there? No. the movement of the cup is a reflection of the movement of the hand. The cup would not respond to a mental command of it, since in my command nothing is moving, for an actual movement there there has to be an actual mover. There has to be something of the effect in the cause.” This is an illustration of ilu ve alu – cause and effect on the most simple level.
Yet here we say in sphirot of tohu there was not this relationship of hischabrut / connection.
The movement of the cup was due to the flick of the hand, but does the hand contain the movement of the cup? No, the cup is not originating in the hand. Since there is nothing in the hand that states that the cup has to move, so this is not the real principle of hischabrut, nor of cause and effect. The move of the hand and the move of the cup are two separate independent effects.
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