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In our shiur we are taking away all structural elements and going straight for the essence.
We went beyond the light that dissipates, to the essential light, which is like the essence itself and is thus limitless. It is not worldly. It is counter intuitive. How can ohr be einsof/infinite?
Just as the tzimzum limits the light and reduces what it will reveal, so too it is limited in the manner that it will extend. You cannot know a person as he knows himself. He knows himself not by revelation of information, but by direct contact.
Every koach testifies to the existence of a living nefesh in a person. But each koach/faculty operates under certain circumstances. What controls this? This is the ratzon of the nefesh. The faculties function under the direction of the ratzon/will.
The real understanding – that is true to the sechel (beyond structural truth) – is because we want to understand. No two people think alike. This is because they have a ratzon in a certain direction.
This is a sensitive point since it sounds like, “I understand it this way, because I want to see it this way”(!) But really, this want is from the nefesh – there is a truth element to it.
Ratzon is like a gatekeeper. It creates a functioning koach/faculty. Faculties are the revelations of the nefesh/soul in a focused productive manner.
Practice makes a koach/faculty emanate from the nefesh. It allows the koach to show itself in a practical setting. It is rooted in the nefesh. Shlaymut hanefesh (completeness of the soul) means that all faculties are included there.
Because the will/ratzon is the gatekeeper, this means that the learning and developing of the koach is cumulative. This is the normal process of the development – this is the process of ohr yashar.
Standing – means you're not, not growing. The foundation is the same and you see further. But you don't move.
Walking – means you move from place to place. You take a step and leave the place where you were before. This is a real movement, but you can trace back how you got to the new place. The new place is in the proximity of the previous place. This is like sechel developing from sechel.
Jumping – is like a hop. There is an ein/nothing inbetween. I arrive and don't know how I got here. I fly and don't know where I will land. This is ohr chozer that is not based on a structure. It is just true. I don't see the basis. Like the rambam says, “he relates to truth, because it is the truth” - not based on any structure or other reasons. This is from etzem koach hasechel – the essence of sechel, straight from the nefesh.
This sechel is not by means of tzinor, tzimzum and ratzon. When there is this revelation there is no gatekeeper.
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