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The ability to birth a new individual is due to the giving of the essence.
The fact that the essence can be given/”downloaded” is making a statement about itself – that it is not finite – it extends beyond itself.
The truth of something is not just what it is, but what makes it be. Metzius is the external presence – this is external, not a true presence. Each thing has it's own source of existence – the, “what makes it be”, as opposed to the “how it contrasts with everything else”.
In birth/conception the essence is involved.
etzem/essence is not true itself, but because of “universal truth”. The faculty of conception is because the human being represents his Creator.
The Creator encompasses the entire world – everything that He made, is encompassed by His quality. The G-dly presence constantly rejuvenates the sun. in the human being by contrast there is literally a G-dly presence. The nefesh does not dissipate when being separated from the body. The body does not limit the power of the nefesh that is housed there. Rambam says we know the Creator directly not via the world. If not for this knowledge all chochmah would be canceled out.
There is an infinite G-dly presence contained in the nefesh. This is because the nefesh is inherently butul. It has a constant desire to be included in G-dliness.
The nefesh never dissipates and is not dependent on the body – this is were the faculty of birth/conception is rooted.
Animals, too, procreate, but this procreation is due to G-d's surrounding infinity. Man is unique in the world. He is so unique that G-d was “concerned” that the animals would think he was G-d. The way the offspring resemble the parents is that they represent the parents – this is due to the nefesh of the parents. This means we are like our fathers Abraham, Isaac and Jacob.
When a man walks he is not imitating anything. Everything is coming from 'him himself'.
Movement in a car, by contrast is a specific function. Movement in a human being is based on the esence.
It is true to say that G-d enlivens and that the nefesh enlivens. The soul is a G-dly spark.
The Creator becomes the created. How possible? This is possible because the nefesh is butul/null to the Creator . “It is true to say that this child, is this father's son; and its true to say that this child is a G-dly miracle”.
Animals lack an inkling of G-dly unity or infinity.
Abraham our father, grew up in a culture of idol worship. They had a pantheon of gods that were vying for each other - “day destroys the night – night destroys the day”, but Abraham would not accept that.
He said to himself, “this is a co-ordinated palace, but where is the unity?” He realized the co-ordination is worked by One who is outside the limited context of world. This gave him a new and different view of the world.
Now Abraham went a step beyond just teaching the people about the unity. He said, “the Master is not the servant of the world. The world is here to serve Him. To reveal the G-dly greatness. Our role is to serve Him.” this is Abraham's innovation – this last point.
One should live according to the unity of G-d's world – this is sechel enushi – this is the 7 mitzvoth of the Bnei Noach.
A Jew is involved in going beyond respecting the world, to serving G-d.
Respecting the creation is respecting the world you live in. respecting the Creator is respecting and knowing your purpose in being here. The 613 mitzvoth is not for the sake of the world, it is about His presence here.
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