Sechel flows from the ratzon and life that is flowing into man from his soul.
The nefesh has a continual flow and illumination that feeds the sechel. Sechel is an ha-arah.
The teacher is mashpia sechel to the student. This is different from the example of water from the resevoir. The second example was the throwing of the stone – the hand moves and creates the movement of the stone. The stone flies, since an element of the power of throwing has joined it – this is shefa – and a new situation was created.
The third and most subtle element is hashpah of sechel – it is a reflection of sechel. The mashpia understands it from an essential level, not on the basis of the logic he gives to the student – what he gives is a reflection of something (the essential level) that cannot be given over.
If it is a reflection, why is it called shefa? That is because he is giving the “essence of the reflection”. It is almost like capturing a ray of the sun. the teacher is giving a real presence. The student has to work with the reflection that he was given and bring it back to his own source of sechel to open up his own mind.
Shefa engages the mashpia, who becomes involved in producing and giving this hashpaah.
Function of the sechel is to “translate” the life of the nefesh into time and space. Beyond chochmah, which “makes sense” is hodaa. Chochmah is able to take truth and make sense of it – to bring truth to a level where we can “think about it”.
So the haarah of sechel is really a sub-set of the real truth. Because it has dimensions it has to be given over with intention. The teacher has to give it over with dimensions. This is guf ha-arah – the “body” of the reflection.
This is in contrast to ohr, which is given over only as a reflection, without dimensions. The luminary says “I'm here”. He is not given an independent entity, he gives the truth, there is not a transmission of discrete entity.
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