Page 18 – about a third from the end of the page. Line starts, “kuli”.
There is a revelation that encompasses everything. This is a revelation of atzmus ohr ein sof.
We can now understand the unity of the opposites ratzu and shuv. Each one comes with full power. How to they combine?! This unity exisits in two ways: 1. the ratzu brings along or includes the shuv, because the shuv is present in the ratzu. And so too the opposite, within the shuv is the ratzu. And 2. they do not bring about their opposite element, rather each is focused just on itself. But even if the ratzu is in full force, without inclusion of the shuv, it will nevertheless be followed by shuv.
The first kind of inter inclusion is by virtue of softening and including the opposite. The second kind, is that even in the state of each being a simple / full force opposite of the other, nevertheless these opposing natures can be combined and become like one! How? Because they are nullified in the very essence of their existence.
The chesed and gevurah are opposites in their nature, but there is an element of yeshus there. There is a distinction between, “this is my view” and “this is the reality”. Chesed sees reality present because the reality is chesed. But then there is reality that is not defined as chesed or gevurah. They exist not because of themselves, but due to this higher level that is higher than either of them and at this level there is no conflict.
Originally what caused the conflict and lack of unity is that each see itself as simple reality and if anything else exists it is an opposition to my truth/metziut. But then there is a level where they say “i'm simple reality and you're simple reality and that's okay”. It can say it is okay because it says it is everything, but on the level of metziut.
This is like a conflict between two ministers, who then come before the king. The ministers had been addressing their mandates from a practical perspective. The king is beyond this – he does not have a vulnerability / scarcity perspective. So when the ministers come before the king their arguments vanish. These midot or ministers are still in a pshitus state, but they “lose their footing”.
The ministers restrain themselves before the king and they have no sense that they are restraining themselves and “giving in”.
Within the all consuming ratzu is an element of serving hashem.
He doesn't need or gain from our actions, but He wants to be revealed in our world.
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