Page 17 – about 10 lines from the top of the page. Line starts, “ve-uvan yoter”.
We are explaining that every element, because it is rooted in the primal matter, thus within everything is contained all the other variations except here it is defined as only one element that became the main focus and all others are concealed in it. If you break it down into components then the main focus gets a weakness/softness, showing that its presence is not absolute and it can even relate to something that is opposite to it.
This can be better understood in the midos of chesed and gevurah. We can perceive the midos not only at their functional level, but at their inception.
At their inception, both gevurah and chesed have a fundamental connection to the nefesh and thus can focus exclusively on themselves. We attribute to rootedness in the nefesh both phases – the pshitus/simple strength and the softness/interinclusivity.
Tohu has midos in great intolerant power, due to it being near the source, but in the etzem itself, it varies by chitzoni and pnimi. The pnimius is indicating that everything has its place. This is like one in search of atzmus, till he gets there and realizes there is a higher level – the kavanah of atzmus.
The midah gets its pshitus from the nefesh and it claims to represent the nefesh and doesn't tolerate its opposite. But then divided into their details then it causes a softness so it will give space for its opposite. Chesed realizes that, “in order for me to be chesed all the way out to the recipient, then I have to restrain myself, after all chesed is not just a personal experience.”
Chesed is not created in this level of circumstance, where it reaches the recipient, it is a nefesh power and is created in the nefesh and calibrated as it comes into expression.
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