Page
14 of pamphlet – (3rd
paragraph of the page. Line begins: 'hinay...'). Page 11 of the
book.
For text see below.
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The
faculties are imbued into the limbs even though the faculty is on a
completely different level from the limb or organ that contains it...
The
faculties are able to dwell in and be revealed through the limbs
because they have the original intent of having effect in the world
(as opposed to just remaining 'unto themselves').
These
faculties (sight, speech, movement etc) are the functional abilities
of the soul – they are not the essence of the soul.
The
faculty of walking originates in the soul – it is a real phenomenon
of movement, and on the physical level it translates to a movement of
the legs. The faculties contract themselves in order to be revealed
on the lower, physical level.
Atzilus
is an intermediary. It is united with the truth above it, but allows
things to be identified at a lower level.
Page
14 of pamphlet – (2nd
line of the page. Line begins: 'chochmah...'). Page 10 of the book.
For
text see below.
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Chochmah
relates to that which is given to it, rather than to what it
identifies with its own faculties, and in this way it is a vessel for
infinity (ohr ein sof).
Chochmah
of atzilus is the first place Godliness is recognized in a vessel.
The
vessels of atzilus reveal their contents.
They
are fitting vessels to receive the light, even though the light is
infinite. And the light illuminates and comes into full expression
in them. The light relates to the vessels and expresses itself to
the fullest.
Faculties
are dressed into various limbs even though they are qualitatively
different from each other. This happens due to the fact that the
faculties are pnimi'im/functional from inception and want to
accomplish and get things done. This means that they are only soul
faculties and not the essential light of the nefesh.
The
soul/nefesh is unto itself, but the faculties/kochot are inherently
focussed outwardly and are concerned with 'getting things done'.
The
faculties contract themselves to be in the way of a limited light
(bechinat ohr pnimi).
Page
13 of pamphlet – (3
lines from end of the page. Line begins: 'be-bechinat...'). Page 10
of the book.
For text see below.
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We
are looking at the process of creation. Something comes from nothing
(Him). And this something is not devoid of a sense of Him.
The
Godly element is brought down to a worldly level. This is achieved
by means of chochmah/wisdom.
Chochmah
reveals particulars, but in an overall context. It takes the whole
and brings out the overall light into the particulars.
Chochmah
is a general vessel, that can receive the revelation element of
infinity (ohr ein sof), and then provide it on for the rest of the
structure... and into the lower worlds that do not experience the
Godly light directly.
Page
13 of pamphlet – (lower
quarter of the page. Line begins: 'humshacha...'). Page 10 of the
book.
For text see below.
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Chochmah/wisdom
is a vessel for the revelation of infinity (ohr ein sof). This
allows the infinity to have an effect in the lower worlds in an
innner (pnimi) manner.
Above
atzilus there are no vessels.
What
is a vessel? And what does it accomplish? It brings infinity (ohr
ein sof) into a lower realm...
It has a focused aim – it has this
purpose of doing this import/download. Ohr ein sof (infinity) does
not have a definitive purpose since it is all encompassing.
In
the world there are distant locations. But there is an overall
reality that links them all.
Page
13 of pamphlet – (second
half of the page. Line begins: 'vezeh-hu...'). Page 10 of the book.
For
text see below.
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We
should think of 'pe-ulat hagilui' as the 'effect of revelation' as
enabling us to perceive the revelation from a level where you cannot
comprehend what it is about...
This
is a different level of mind from that which is orientated to the
worldly setting. Things in the world – such as a table – have a
set origin and utility... you readily see its purpose...
The
human being is not a beneficiary of the world. He came to be the
benefactor of the world. He is here to bring to the world an element
that it does not process... Chochmah/wisdom is his means to do
this...
Sight
is an allusion to chochmah. In sight too the manner you see is
beyond experience... it puts you in touch with truth.
You
see that the world has a Godly element and is not self-made. This is
what chochmah relates to. This is initially atzilus and this
supplied to the lower worlds – so there is ohr/light in the
world...
Fear
and awe is the actual sensing of the greatness of God. The fear
and awe is not a human reaction to seeing something. It is a direct
and real reaction to the reality of Godliness. Like on a much
lower level taste is a direct response to the reality of spicy food.
We
say sight is the result of our ability to relate to the Godly level
of truth – that it is there because it is there.
The
process of seeing (the workings of the optic nerve and the retina) is
the bringing essence into the lower worlds – it is the way that
great light can be brought into the world... The process is an
intermediary – actual reality and the truth of things making itself
available to us.
I
see not because I am actively seeing, but because it is being shown
to me – there is a Godly truth behind it and it is being presented
to me by Him...!
There's
a huge difference between looking into a room through a window in
contrast to being inside the room... When inside you are part of the
reality. This is the difference between the way chochmah/wisdom
knows it in contrast to the lower faculties.
The
Godly making of the world is what is sensed in chochmah.
The
great thing about chochmah is that it reveals infinity (ohr ein sof)
in a way that it can affect finitude (seder hishtalshalus).
It
does this through its bitul/humilty. It experiences what it does
without the need to self identify. It is not involved with personal
experience. This is like seeing the sky. We see the sky and it is
the context for reality, yet it is infinite and indescribable.
Chochmah
is a keili/vessel for infinity.
The
bitul/humility of chochmah is not self-effacement. It is rather like
a man sitting with his rav/master. He is a full individual, but he
allows his master's teaching to settle into his intelligence. It is
his soul intelligence. Not the result of scrutiny and experiment.
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