Page 13 – about 9th line, at the end of the line starting, “achar ha tzimzum”.
We're aware of space without seeing it – we are aware of reality without seeing it.
Movement is a sign of life, but only a sign – life itself is much superiour to movement. The reason movement gives a sign of life is due to our knowledge of life itself. These are mashalim for an ha-arah (manifestation) of the etzem.
If not for connection to the essence the movement would not indicate life.
You have the real thing represented, since it is connected to its source.
In our world we tend to mistake movement for life itself.
One learns a new field by first finding out the facts, and on this develops a full sense, and beyond that is that it is reality itself - “Aha that is what it is” - “I knew it all along and couldn't put my finger on it.” The fact wants to know, “Why am I a fact?” It wants to be there at a more essential level. This is strictly due to intellect. Intellect tends to truth – since the top of intellect is chochmah, which is privy to ratzon it is wanting to go further.
Then it realizes that the will of the ohr ein sof is that there be gilui ohr, and so realizes it can go down and stay united above. Ohr ein sof wants a gilui at the level of metziut.
On account of this back and forth (ratzu and shuv) above, the same occurs down below.
First comes ol malchut shamayim, then come the mitzvoth. Without first the ol malchut shamayim, the mitzvoth would become a metziut. Ratzu is the kabalat ol malchut shamayim, since it is the bitul to the baal haratzon (the Master of the Will). This is not a blind following, it is a profound recognition of a truth beyond grasp.
Taking on the mitzvot is the shuv – return to metziut. He goes back to metziut, since he was told to go there.
No comments:
Post a Comment