“By the Sound of Your Voice” p: 67

AyinBase with R' Paltiel ThursdayNight 24 Tevet 5772 

Page 67 – 6 line from the top of the page (line starts, 'ukmo ken...')

See link (top right) for link to all pages of the text.

Knowing G-dliness to the 'tangible' level has an advantage of the inherent knowledge.

It has a level of grasp or comprehension and thus the truth of it is revealed to an even greater extent.

The blowing the shofar is like the cry of the prince who was estranged from his father and can only be identified by the sound of his voice. The king could not recognize his son by sight, he was not allowed past the guard at the gate, he is unrecognizable and cannot prove who he is. He starts to cry and call – and the king recognizes his voice.  

The grasp/comprehension is a personal identification.

The advantage is for the recipient, but it also reveals a more profound element in the Source itself.

That which is present in absence is deeper is than that which is just present.

Tynug/pleasure is something which does not even ask for a reason. 'This is reality – it does not need a reason'. Chochmah is able to recognize the truth at that level.

Thus the advantages of 'kisses of the future' tho they will be in a time of the revelation of the essence of the soul, will be experience – there will be a hergesh/feeling.

This is like, Moses saying, 'show me Your glory', but what was he asking for, he talked with G-d like, 'a man with his friend'. So the Rambam says he will have a 'grasp' of Him.

This is the advantage of the 'kisses' - it is a kind of felt knowledge – personal experience. This is not contradicting the true principle that the souls are rooted in essence, and that the tangible union is the down flow of the essence, yet they are requesting the 'kisses of His mouth' – by means of this there will be the revelation of essence – to the extent that it will be identifiable.

David with his barrels!

'Not felt' truth is certainly higher, but the 'felt and experienced' truth 'tho lower has advantages. 'I will stroll amongst you', says G-d. 'Like two friends walking' and then it says, 'and I will be your G-d', so Rashi says about this second phase that you may think the awe will be missing since we will be like friends, yet there will still be the awe! 

A human being is a reflection of G-d in this world. The other nations are like an imitation of this factor. The real support is from Above. And Israel stands. Others that imitate a real stance provide an element of choice... Israel is suspended from Above. And the stance of Israel, brings the Source down to a tangible level. He stands out. How does he do it? It is a wonder!

This is a showing of choice. He made many things and nations at various levels. He made groups of entities and He chose one from among equals. 'He made seven days and He chose the Sabbath/Shabbat. He made many lands and elected Israel. Made many nations and chose the people Israel, 'you are a holy nation, and you are His domain'.

This domain has to do with more than utility and practical value, this has to do with the very essence.

Even at the time of exile, still it says, 'did any other god attempt to take a nation out of another nation, as He extracted us from our sunken state in Egypt, yet He identified us there and chose us...?!'

In the time of exile it remains the same truth... and ultimately this is what surfaces...

Just like oil won't mix with water.