Page 47 - a few lines below the middle of the page (line starts: chitzoniut...)
Angels are essentially external/superficial – they lack the essence quality that a soul has.
Between chochmah and binah, there is an understanding by binah of the advantage it gets – thus their union is not on an essential level.
The recognition of benefit can be seen as a cognizance of something higher than it (which has an essential element). We say that there is a proper human behavior, not base on any benefit. If you approach this concept by means of sechel, you can use logic to explain. But there is a deeper level, 'the human element' which cannot be defined.
So even the external union between angels is also from ohr ein sof, since all unions have a G-dly element.
The king is the essence of the nation. This is the ein sof / infinity element of the nation. This gives the nation a reality. This then plays out in the details. The traffic light is part of the kingdom and allows for safe passage of the subjects – this is chitzoni/external. The internal level of 'I chose the King' is far deeper than that.
The mind and the heart are different. The mind is the conceptulizer – like ein. The heart is the metziut. Both are essential for the human being. A human being with a perfect mind and no heart is not a full fledged entity, and vice versa. When they join together the become something completely different – not mind and not heart. A full entity. They influence each other without distracting from their nature.
sometimes in learning halacha it can be very tedious. It deals with practical details without much ohr/light. What is the motivation to pursue a train of thought in halacha. Where is the chochmah in this? The presence of the King. I have to come to an answer for Him.
Page 47 - a few lines below the middle of the page (line starts: vechai...)
Knowing the metzius/object is from the outside. Knowing the mehus/essence is from the inside.
The tzaddik surely appreciates G-dliness, but rather he is one with Him! He knows the essence since he knows it from G-d's perspective.
Metzius is how something is present in contrast to other things. Mehus is not involved with anything else – 'it is what it is – from an insider's perspective'. There's a big world, how can you be who you are? Ha-arah / reflection is involved with world. But mehus is on the level of essence.
This is the difference between hashpaa of sechel vs that of leida (birth).
Mother and father provide the body of the child and He provides the soul. When the birth is not according to His will He still provides the soul, but unwillingly. In proper relations, the third partner, G-d Himself is invited from the outset. Hence one is aware that G-d is unifying the man and woman to draw down a soul.
Quantitative infinity is made up of units and hence there is an outside. For the real qualitative infinity, one and a million are the same. All the pieces are already there. There is no outside. Nothing can be added there. This is metzius in yoshar – one has an independent G-dly creation.
Angels have their function defined. As great as they are, they are functional. For example Gavriel is gevurah. Hence they can only understand chitzoni. Souls are not functional – it is a mehus – they are essential.
Similarly the root of energy that becomes an angel, is also from ohr ein sof. This is to say that even to appreciate an external superficial value one needs a sense of the truth behind it.
Page 47 - at about a third into the page (line starts: ubelimud guf...)
One actually connects to the essence, by doing a mitzvah and learning the statements of halacha (Jewish law). And this connection is not via sechel. mehus/essence is a direct connection to the King – and this is where the command comes from.
From the perspective of the animal soul it is a matter of submission and accepting the yoke. For the G-dly soul this is where she feels at home.
Page 47 from the top. Ayinbase of the Rebbe Rashab
In contrast to prophesy, here below knowledge is based only on metzius not mehus, since it has to relate to the body. This is like the sunlight illuminating the darkness, by means of the metzius of light, not the essence, since the darkness remains dark.
“No-one can see Me and live”, said Hashem to Moshe Rabbenu, can also be read to say, not even the holy angels cannot see and relate to Him. They are rooted in a union that is external. Something brought the sphirot together. The union is representative of something beyond them, but it is only a ha-araah/reflection. Chochmah has an insight that is pertinent to binah. This is the external element of chochmah. The experience of a sight cannot be translated.
People form groups and circles of friends. This involvement with others is revealing a deeper element. Being involved in a civil environment or learning with a friend have tremendous benefit. But we can see that this is just looking a the functional level. We can see there is a higher element. One sees himself not as an individual, but as one of a community, this is a higher perspective of what he is, but he sees just the external level.
The alte rebbe says, that he learned from his teachers, that if ten jews sit together, even if not learning, but talking idle conversation, an angel would get burned by the holiness/intensity of this gathering. This is the mehus. The inner level of the gathering that we don't perceive.
Page 47 - at about the 11th line of the page (line starts: levad...)
Ha-arah is a reflection and a composite. It doesn't have its own presence. Mehus is a true representative of a G-dly reality.
On the human level the sechel creates, the love and fear. There are 2 types/levels. There is one level where one knows the truth, though it is not fully realized. One says, 'I know this is the truth, though I don't fully relate to it'. And so the fear and love that results is on the basis of sechel, not direct relating.
When one fully/directly perceives on the sechel level, then the love and fear are directly inspired and have a 'self-standing' reality. But even this level is also chitzoni/external. The love and fear are based on realizations of 'features' of Hashem. The pnimius is called the 'truth of truth'. It is not experiential.
Grasp of the Essence is by doing mitzvoth and learning the body of halacha. The king is not just a wise man who gives wise directives. You do the will of the King since He is present in the directives. In malchus we get the essence – the King Himself. In doing the mitzvah you get the mehus. You have a direct connect to Him. Doing a mitzvah says, 'there is a King, not there are rules I have to obey'.
What makes doing the right thing real? Not because it is right. Not because the sechel demands it (sechel is just discovery not essence). I do right because the King is there directly.
To act rationally and eat with a spoon rather than to put one's face into the food, may have logical/practical reasons, but why do we adhere to this? Because one has to do the right thing, not due to sechel, but because the human essence demands one act according to sechel.
Who says a human being has to be a human being? What is compellling about 'common sense'. It is based on the fact that the world is a creation. And there is a Creator.
Page 47 - at 9th line of the page (line starts: ha-arah levad...)
We have been explaining how all creations are just a reflection of their source and not an essence...
there is no inyan atzmi in the entire creation. Even sechel and hasagah – mindfulness only a reflection. In the sechel that senses G-dliness, there are 2 elements – a logical argument doesn't give us a real sense. To masig/relate to anything it has to be real. So where does it become a reality? In emunah/faith. Sechel is a koach ha nefesh – a soul faculty – a pure faculty in the person, but it is dressed in the body and thus of the neshamah element there remains just what the body can relate to.
Essence is created as such. It came to be 'just the way it is'. It does not develop in stages. That only exists in the G-dly realm.
Why do we busy ourselves with 'essence' so much if it is beyond our grasp? To make us feel bad? A major piece of Tanya – the Alte Rebbe talks about simcha. One reflects that he is a host to the shchinah. Learning these things of chassidus, opens one's mind to understand that one is a host, and to sense, 'who' one is hosting. This gives life to a person. Our joy is not in terms of how great we become, but our joy of 'how great is the G-d that we are serving'.
We say the word is created from the sphirah of malchus. And it is the lowest of the them – it reveals the least of the King. It speaks the least of His greatness. Just like a king of flesh and blood, the army and commands don't speak of his wisdom. Now if you know his wisdom you may know more. But where do you have Him? In his malchus. Malchus is the presence of the King himself.
In the nation the king is present in every locale. This is malchus. You have very little knowledge, but you have the king himself.
We know that we don't know – we realize the greatness of the King. It is not about us, it is about Him. We have joy and elation – there is reality to our world.
Malchus tells us the least, but gives us the King himself. Malchus is not a statement, it is a presence. We have a world with great reality – starting from a physical level. What does it represent? Why is it real under all circumstances? Because He wants it to be!
Having a hasagah in elokus... what is possible? I have some level direct knowledge. This is in emunah. Emunah is direct knowledge. Steadfast. It cannot be altered. It is an inherent reality. Emunah is on the one hand beyond our understanding. On the other hand it is the point we get from the nefesh – almost like the nefesh itself. It does not translate into the body, since the body goes through process and changes.
Emunah is like a point of reality coming into the body. This point makes elokus/G-dliness real, since it is a piece of neshamah that we experience. There is a spark of G-dliness and on account of this there can be mesirat nefesh – giving over the soul.
Amalek is unforgivable. Why? Amalek 'cooled you off on your path'. The path was after the exodus from Egypt to get the Torah at Sinai. Israel was aflame with soul purpose. Pharoah saw miracles, not G-d.
When Amalek saw the soul flame this is equivalent to seeing G-d's presence. He had the audacity to interfere with this. He went against G-dliness and thus he is identified as the enemy of G-d. The enemy of the Jews is the enemy of G-d.
Israel has a knowledge a of G-d that is more than a reflection, but it cannot be grasped with sechel/mind. Emunah is this G-dly spark, unaffected by the body.
Emunah does not ask the body for permission, or if it understands.
