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Page 40 – at the lower third of the page after the parenth. (line starts “maskil kemohu...”)
How does hashpaa come from etzem koach hasechel? The light that is spread from the sun is present in the sun itself. What is spread? Ohr that comes from the essence of the sun.
Ohr means something that is capable of illuminating and presenting itself. Without the light darkness is the default setting. On the other hand light is natural – it fits right into the world. We say, “a little light pushes off much darkness” - darkness dissipates automatically. Why? This is because light belongs in the world to the same extent that darkness belongs.
The world is an equal receptacle for light and dark. The meaning of world is that it is essentially dark, but it is an open recipient for light. Light is the revelation of the world's source and purpose.
The light in the world comes from the fact that at essence there is light and dark. So at source is His intention and His intention is not light. It is His intent that dark and light are both present in the world – and each has its time. They are of equal of reality.
The essence is higher than higher than function – beyond light and dark. This is like the etzem sechel hauli. The light comes from the etzem indirectly.
Sechel in a human being is not an “add-on”. Having sechel and being human are synonymous. Just like in the sun there are different level of light all the way back to the original intent before it became a luminary – so too sechel reaches back to the original intent. “Hiuli” means “before it happens” - there is no presence to it.
The mashpia creates sechel. He has the inyan at the level of inception. Before he mentors another he translates it downwards into koach ha maskil and restricts it so it will be understood by the recipient.
Sometimes there is an exception where the sechel comes directly from the sechel, without translation and it is really essence, not sechel. How does it do it? When something touches that essence, then it occurs. When something is said or done contrary to the essence – it is touched.
Then, since the sechel has been short circuited, one has to bring something direct from the essence.
We have been saying that sechel cannot create a new entity. When the hashpah comes from the essence of the koach ha sechel and the student is in a position outside the sechel, you have something akin to creation – the sechel is implanted into his sechel.
The teacher re formats the sechel of the student. He engraves, scratches his mind with something new.
Only R Akiva went into the garden/orchard/pardes came out whole. He could sense a broader perspective. This is being a keili/vessel for the light.
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