“The Soldier & The King” p:55

AyinBase / Ayin Beis with R' Paltiel Sunday 23 Adar I, 5774 

Page 55

At 8th line from the top of page – (line begins: "she-hishavut...”) For text, click: Here.

The principle is that there is a First Being. He does not 'come into being'. So it does not have the parameters that define a being. It is not a 'being' that exists. But of course it exists. He is not, not existing. He cannot, but exist!

For us existence involves existing and not existing. We define things by their opposites. We have a tough time contemplating that yes, indeed space is a Godly creation.

Godliness is defined as 'absolute nothingness' (ein ve efes ha muchlat) and that is the real thing... the thing that cannot, not be! And this is the beginning of everything. And in this world, that we experience, although finite, is rooted in an unlimited source. This is its right to be. It is folly to think that the word has to 'fight to exist'.

He wants it. That's why the world is here.

This is chochmah/wisdom. The relating to the truth that I don't understand. It is a faculty and Godly gift. It is bitul. You don't seek to define it by your criteria. This is the beginning of all other faculties and definitions. And thus, all that comes later has this element of truth...

Everything that exists is not here due to its own power. It is provided for.

Each thing becomes a true presence that can be identified by its own parameters.

The goal of creation is to represent the Creator. So this means that the creatures on the land (that stand on their own legs), do this more fully than the fish of the sea...

You stand because you perceive the Creator, the real world. The soldier at the front line is able to stand firm in the face of enemy fire... and return fire... and he is able to do this because he knows the king is behind him. He is not concerned about his own preservation... this is being a metziut.

There is novelty. This is creation. It has no precedent.

In the process of creation there are different levels. The first level is briah – and this is novel. The level below that, yetzirah is reveling what is contained in the world of briah, above it, and thus the term novelty/hischadshut does not apply here.

We have used thought and speech; or the aquatic realm and the land, as metaphors for the worlds of briah and yetzirah respectively.

Both the land and sea are God's creations. But this element of 'He created them' is expressed differently in each realm...

The king's soldier is null to the king's will, but he stands on his own feet. The novelty is that something is there that is not in any way a derivative of something prior.

“All that is on the land is preceded by what is in the sea” - the land and its creatures is a refinement of what is in the 'sea'. So from briah to yetzirah is not a full fledged novelty/hischadshut. This is like the way speech comes from thought that precedes it.

Speech is making ideas be expressed in vessels that are foreign to it...

In malchut de'atzilus (the source of creation), things are contained in a way of even greater non being (header hametziut). Just like thought precedes speech, so too briah precedes yetzirah. But malachut de'atzilus precedes all worlds, including briah and yetzirah.

In malchus all is included in total non-presence.

Malchus is the lowest of all the sphirot.