AyinBase with R' Paltiel 9/18/11 Sunday 19 Elul 5771
Page 55 – about 7 lines from the end of the page. Line starts, 'bechochmah...'
Malchus is close to us, yet is very elusive. Because it is so 'all encompassing' it is difficult to define what we mean by malchus.
On the one hand the king is above and aloof, on the other hand he is present in everything. The supremacy of the king is such that it knows no bounds and spreads everywhere – not just in terms of space, but actually relating to everything. Like for example the principles of justice and conduct in the kingdom, even if petty, concern the king.
Chochmah sees how something is at essence, rather than one's own response to it. And there is a unification with the topic itself. Chochmah connects you to the essence, yet it is still a faculty.
Metziut/physical entities are not truth. Take the soul out of a body and you have nothing. The soul continually enlivens the body and faculties. You can see the nation Rome and be impressed, but there is no reality. One spark of Jacob can consume all the hosts of Esau.
A person thinks constantly – and this is the constant activation of the body from the soul. The body does not have life of its own. Thinking is the pathway of life into the person.
Chochmah is not the matter of arrousal/how it affects me, but rather the connection to the truth itself.
Just as when we observe something – a panorama – we are involved in the observation and not the analysis – if you are analyzing this is not sight. The idea of chochmah is to give you the truth in order to translate it later into binah. This is the transformation of the middot/emotions and the state of the world.
The cleaving is to get the pure truth not to rise up and be nullified.
In chochmah the fact that there is a physically observable world does not disturb at all – it is all absorbed in the truth that is being viewed. Metziut is not interfering with viewing the reality.
In binah there is a new effect. An important aspect to be understood by a mashal. When you come into this room and see this table, it does not distract, the table is nullified to the overall view, and then you get to the details and see 'this table' and you see – 'it belongs here because it serves the function of the room'. This is hasagah, you take ohr hachochmah and you bring it down and see that metziut itself is giving the same message!
You have the world and the sun – from chochmah perspective, we say, 'wow! It is a bright beautiful world' – and then we start examining and you could say, 'the sun doesn't care about illuminating the world – it just chance' - but the hasagah from the chochma is that the initial observation is true – one entity that represents a beautiful world and the sun was made to play a role here. Hasaga is to retain the truth that you observed in chochmah. The truth that this is one beautiful world, one harmonious scene.
How do I know there is truth? Because I am true. My soul is true.
The world got inverted, knowledge and understanding has become, 'how can I convince you' – 'quotable quotes' and it has become base on metziut of the world. This is a losing sight of G-d, because G-d is an internal thing, I cannot show it to you. And you want to accept only what can be shown!?
Sechel is relating to the truth, not to what I am experiencing. The truth is preeminent and the hispielus/arousal is secondary.
In the level of binah, the midot/emotions are so refined that they say, 'don't look at me!' because at that level it is permeated with the light of chochmah. They are in a state of 'bechinat heder hamitziut/absence of existence'. 'This mountain is big? But look at the One who provides for it – the mountain calls attention to the Real Thing...'
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