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Page 40 – 10 lines from the top of the page (line starts “she haray hu
the child is reflective of the essence of the father. This is in contras to in the area of sechel. There something becomes real due to the essence holding up the construct.
Imagine all the steps in building a house. Each part of building the house (eg the bricklaying) is not a mehus, with self-sustaining value. A sechel is not a mehus. The basis is the hidden essence.
Mehus means something that is real “in itself”. This is the difference between birth and sechel. The birth of a child is a mehus. The child has the essence and develops on his own.
When a child is shown how to eat at the table, he doesn't just mimic what he's shown. He feels how it fits with his sechel. The “why” it makes sense to him, is the essence.
Etzem is the source of the mehus. The mehus is the metziut that results from that etzem.
The whole concept that there is such a thing as an etzem is based on the realization that there is something that precedes the created thing.
The principle of communicating sechel is based on the idea that it is not my unique experience. This entices one to tell it to another. One senses that it is an universal truth.
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