Page 41 – about 13th line from the top of the page (line starts “be-etzem hanefesh...”).
Though holada/birth also goes through a process, it is essentially an essence function. This faculty becomes revealed in full, not just it's effect. This is also identifiable in the faculty of sechel as it is reflected in the offspring. The essence of the faculty results and not a ha-arah of it alone.
Sechel is not an external process – it is a soul perception, but it is only the ohr/light of the soul that is revealed.
Thus the root of the faculty of sechel is the koach hamaskil, saying that it is formatted for the sake of a purpose and function. Even so when sechel downloads from the koach ha-atzmi, the essence does not come down with it – only a reflection in the form of light and revelation.
In contrast the seminal drop carries the essence itself.
Now the topic clarified was: kochot atzmi-im (essential faculties). We see that though sechel has a logical structure, it still has nefesh/soul quality.
If somethng is al pi sechel one relates to it dynamically – one relates to it comfortably/automatically. One feels, “yes, that is the right way to do it”. Going back to the deeper elements in the person – the birth of a child – is like a miracle – 'something from nothing'. How does a human being really relate to a child? It is rooted in the soul – that the soul of man senses the eternity, that it begets another human being.
The new birth is a continuation – the new child is rooted in the essence of the soul. All the processes involved with birth are rooted in this cognizance/precognition. This is part of the eternity of the nefesh/soul.
Marriage is called 'binyan adei ad (an eternal structure)' and the eternity is recognized not after the fact of a birth, but already at the outset of the marriage. The marriage itself is the element of eternity. At the time of marriage it is revealed that one is a full presence.
The essence itself not the ohr of the essence is what initiates the tipa (seminal drop).
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