We have been looking at the fact that in seder hishtalshalus is generally chitzoni of the ohr, with a glimmer of the pnimius.
This is what pushes the seder hishtalshalus till it reaches the point of ultimate pnimius at the lowest element.
There is another kind of hamshacha – this is different in that it is intially from the pnimius. It is initiated from the pnimius.
The difference between etzem and gilui is that no matter how much gilui you have, you have the possibility of darkness. We have light but not day. When it comes from pnimius itself it is day, there is no darkness.
Mah works over the shem ban till it becomes, metziut mamash. Metziut chitzoni is not bitul, it insists on being recognized and is thus yeshus. Metziut that is through and through, is on account of bitul, which brings out metziut mamash.
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Avraham avinu recognized the reality of the world. Though the world looks precarious, it has at the same time the quality of a real metziut. He saw that world is not limited to world. Like looking at the body – it is fragile yet you see the way it heals itself and you see the ein that supports it.
How does the body relate to this chayut / life? It lives from the chayut. It relates to it by bitul. The chayut is real and the body is transient – through the bitul of the guf it is a keili for the neshamah. If the guf / body were to resist the neshamah then there would not be a real unity.
Chesed is the unlimited openess. Shem ban has the bevurot. Chesed is rooted in the ein sof of elokus. There is another aspect of ein sof that will relate in gevurah / severity. There are 2 types of ein sof. From our perception, open space couldn't care less what happens to it – it is completely uninvolved in how it is being used. But this is only the chitzonius of ein sof. The pnimius is, on the contrary, holding that all exists and has significance, and conditions – meaning that gevurot are more pnimi than chesadim.
Gevurot are demanding and restrictive and thus all that comes through gevurot comes in a limited and definitive and restrained fashion. This represents definition, metziut and yesh. And shem ban is of the aspect of gevurot.
The bitul brought into gevurot brings about a burning desire and is thus not a full bitul. Excitement is by definition a matter of yeshus still, even though it has the bitul of seeking something and is thus sensitive to something bigger.
Above that is a level where his metziut is completely bitul – in terms of being a separate entity he does not sense it at all. He serves without flaming excitement – he serves with a fine quietude. This is where the King Himself is coming. An audible hush. This is an experience without excitement – there is not separation, yet there is an experience. This is the bitul of shem mah itself.
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