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Page 35 – 5 lines from the end of the page. Line starts “vechol...”
The level of acceptance/bitul of the chochmah is called silence. There are 3 levels. Chochmah, the path/siyag to chochmah and silence.
Silence is above even the siyag/makif/fence of chochmah.
How is silence of any consequence? The idea is how to penetrate into the essence and observe it. That is possible with the ultimate of bitul. He's coming from outside, but there isn't a sense that he's a metziut who wants some kind of benefit.
There is the story of one (oto ish) who was in the Temple, where His presence is revealed. His true name is said in the temple and on leaving everyone forgets. This man scratched the name on his knee and brought it out and was able to use it for his own purposes. He heard the true name, but had in mind what he could get, and the effect of that is the opposite of what is intended.
Silence is relating and observing, without repeating it even to yourself.
This silence reaches into the interior of the crown. crown/kesser at the inner level recognizes only its own truth – it doesn't have an outside. The king can relate to everyone and not be affected. The inner level is what makes him king – this superior quality. At this level it is not of the aspect of “call and response”. It is not based on a call from below. It is only known internally.
Usually two moments is more than one, but when it comes to etzem, there is no way to complement it and nothing is missing from one moment. Etzem elokus is true because of itself. It has everything (and “everything” is a misnomer – there is no multiplicity – it is one thing that supersedes everything).
“Splitting of the sea” is silence. Shabbat is a gift from above, without arousal from below, “Go and tell them of the gift, I am giving them...” says G-d. But what is there to tell? The gift of Shabbat has 2 levels – a feminine and masculine form. With the proper preparation the masculine Shabbat is manifest, and the preparation is the level of silence.
Fullness of service, is due to the dedication to it, rather than a focus on what one can get out of it.
The second mode of how pnimius hakesser can be drawn is by tshuvah.
This discussion has been about how torah is superior and precedes mitzvot, since it is rooted in the essence of ein sof. For there to be a flow from pnimius ha etzem there has to be “fullness of service” or “tshuvah”. This is a measure/method brought out by torah.
There is a method even though we are talking about essence. This means that the method/measure is “betsalmanu” - part of the essence itself.
The tshuvah here is not of the level of “give and take” - it is of the etzem itself. There is inherent in the essence, the element of hashpah – to do good, not because of some solicitation – it is an inherent feature.
... וחיי עולם
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