Samach Vav: Ki HaMitzvah HaZos

The evolution of Ratzon, from its source to actualization in Maaseh: How the terms “Hischalkus” and “Hislabshus” apply to the progression of Ohr, which is, in essence, a Makkif.

Continuing the discussion of the evolution of Ratzon from its source to actualization in Maaseh.

Until now, the Maamer has discussed the sequential process by which Ratzon commands the evolutionary development of being. In this process, the light the ‘primal will’ is most apparent at higher levels and progressively diminishes and divides as the multiple details of lower orders are willed into being. The end of the chain is Maaseh, a process which reveals next to nothing of the light. The outcome of Maaseh, the final complete product, however, encompasses the very essence of the motivation for creation.

Absolute beginning is found only in absolute end. Likewise, the absolute end is the singular expression of the ineffable cause of all, i.e. the absolute beginning. Although fulfilment of the Ratzon, which initiates and drives the evolutionary chain of being, is achieved only in Sof Maaseh (the very end), Ratzon is not, Techilah, but rather the first definable stage and primary drive on creation. As such, it itself is part of the process from which being emerges. Techilah, is the transcendent, consummate source of all, including Ratzon (revealed and hidden).

Continuation of the discussion of the meaning of נעוץ תחלתן בסופן.

The stages of “Beginning” (Essential, Hidden, and Revealed) and the distinctions between them.

The analysis of the stages of “beginning”: 1) Techilah – essential, 2) Kodem – hidden, 3) Gilui – revealed. And using as examples: 1) Radla – Essential, 2) Chochmah Stimah – Hidden, and 3) Chochmah – Gilui.

Subtleties in the concept of Techilah. Etzem as opposed to Etzem Mamash.

Now that we have some insight into the concept of Techilah, we are in a position to explore the premise stated in Sefer Yetzirah that “their beginnings (Techilah) are wedged in their ends (Sof) and their ends are wedged in their beginnings”

Sefer Yetzira states “Their beginnings (Techila) are wedged in their ends (Sof) and their ends are wedged in their beginnings”. The previous class focused on the first clause,“Their beginnings are wedged in their ends…” The maamer now continues with an exploration of the second clause “…and their ends are wedged in their beginnings.”

“Their beginnings (Techilasan) are wedged in their ends (Sofon) and their ends are wedged in their beginnings” {Sefer Yitzira}, alludes to the identity of Yecholus Haeztem (Techilah) with Malchus (Sof), and accounts for the role of Malchus in creation Yesh M’ayin. We now consider the more paradoxical relationship of Techilah with Kesser, from which Chachmah of Atzilus (yesh) is created.

The distinction between Yesh M’ayin Mamash and the seeming Yesh M’Ayin from Keser to Chachmah of Atzilus.

Completion of the Maamer. The Superiority of Mitzvos in physical action.