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Page 38 – middle of the page (line starts “ofen tziur...”)
The nefesh and the hiuli hasechel is unlimited. The koach ha maskil has limits and works with definitions. The functioning sechel has its form.
The tziur of the koach ha maskil is what defines it. The koach ha maskil has an affinity to sechel. Things are in sequence and formatted manner – this is sechel.
The koach ha maskil is able to mashpia sechel. It created the initial demand to understand.
Sechel has a sense that there is a truer and more fundamental source than what I am experiencing and goes in search of it.
One who is big in chochmah, has the light of chochmah more revealed in him. A way to understand is that there is a medical condition called tunnel vision – peripheral vision is diminished and lacking. Things in front of us are in our line of vision. Wider view has much less physicality and the sense behind it is that one senses the entire perspective, not just what's in my direct path.
Similarly in sechel. The koach hamaskil is drawn from the etzem of sechel. If it is drawn in a good way it will determine that he has a wider understanding.
The revelation is in the detail - “what goes into this? There is a truth” - emunah is a direct truth from the nefesh – then there is an expression that we negate, “blind faith” - the reason it is described that way is that they were not able to see any supporting elements to their faith. In fact this emunah/faith is all encompassing – seeing the world – being exposed to reality – broadens your faith!
So if your sechel was downloaded in a good way it is broader. It can handle all the details.
Many were in wonder of the greatness of Einstein's sechel. But the rebbe said about the frediker rebbe has a greater scope – Einstein's mind was focussed in one theme/direction. Mathematicians come to see the rebbe and felt that the rebbe was exclusively involved in mathematics. The rebbe's ability has scope and depth that astounded those who witness it...
The suspension bridge is very elegant in design and uses very little material. It was the development of the principle – the more ohr – the stronger sense of the concept the greater your ability to refine the construct till it is almost not based on material, but rather on sechel.
Hamshacha means download. The principle of it is that it has a beginning – a starting point. This means that it has direction and purpose. When a river overflows this is not hamshacha – this is just expansion of the origin. Hamshacha is a process. The source stays where it is and the water is drawn by orderly conduits.
The principle of revealed sechel is that there is hamshacha. It flows on demand. You focus in your mind and you get understanding. It doesn't flood your thought process. There may be an abundant flow, but you still know where it's coming from – you have things in a defined manner.
But the koach ha sechel ha hiuli ha atzmi is different. It is incorporated in the nefesh. It is the nefesh itself that demands there be sechel. So what is the koach/faculty of it, if it is essential. The nefesh is a perfect unity - “it doesn't have a pouch containing sechel” and yet in this etzem we say there is a koach ha sechel – even though just hiuli – not a functioning koach, yet still a koach.
Due to the affect of secular thinking we have to overcome the hurdle, of the perception that darkness is the default setting. The nefesh has perfect peace, but it is light/life. When we see light we ask, “where does it come from”?
Yesterday at the fabrengen we touched on a fundamental thing. The sun emanates light and we say it is a wonder “how does a finite body emanate light without diminishing?!” The sun in our eyes is a limited ball of fire – we can think of it not being there, but not conceive of there not being light in the world. The sun is only a means for the light. The light does not come from the sun. the light is there because he said, “veyahi ohr, let there be light.”
Darkness and light are both representative of the G-dly presence in the world. Sometimes you see a dark form, sometimes a light form.
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