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This series is a continuation and should be read in order. If you are not familiar with previous posts you may have trouble understanding later ones.
And now Chapter 14 Part 2
However, it is known that in truth the point/reshimu and the kav [line] are not two opposites, for the kav is drawn out from the point/reshimu and by the joining of many points together a line is made etc. A point by definition is infinitely small, taking up no space and possessing no dimensions. This would seemingly represent an absolute lack of extension, diametrically opposed to the existence a figure with any size or possessing any dimensions. Yet, as is known to anyone who is familiar with basic geometry, quite the opposite is true. For, the point is actually the basic building block of geometry from which everything else is made. For example, the definition of a line is a series of points, this means that if one where to take one point and then lay another one next to it and then another next to that and so on, this would form a line segment (a line by definition continues infinitely in both directions, any finite length along a line is called a line segment). A plane being a series of lines and a three-dimensional volume - such as the space that we live in - is a series of planes. Yet, it all built out of individual points, laid out to form lines, then planes and then three-dimensional planes. So we see that in actuality the self-contained nature of the point does not contradict the existence of extension into spacial entities, but we still must understand exactly how this relationship works.
However, as is known, the concept is such: that the point/reshimu is like a heyuli (explanation of Heyuli in chap 10) compared to the kav [line] and as is the case with any type of heyuli or simple substance that, even though it represents specifically a lack of extension, yet, this is not so in an exclusive sense, but rather, it is an aspect of the essential nature of a heyuli; being that it is still higher and more essential than relating to the level of extension and it is for this reason that it does not descend from its essence to relate to and be effected by that which is lower than it. So that a heyuli’s lack of extension does not mean that it precludes extension, for just the opposite is true - it is the very source of all revelations and extensions. Rather, what this means is that the essence of the heyuli does not spread forth, even when it gives rise to an extension, because it is an unchangeable essence. So just like a person’s kindness does not change even when kind acts are extended out of it since it is a simple heyuli abilities of the soul - the same applies with all the simple heyuli abilities of the soul or any heyuli, only that in the case of the soul’s heyuli powers the heyuli’s outward extension is formed by the soul itself as a creative act of choice.
Such as, for example, the aspect of the heyuli for the revealed life force that is still included within the essence of the soul. Even when the heyuli’s power is revealed within the body, yet, at the same time, this inner spiritual essence of the soul’s power does not extend out of its essence in order to enliven, but rather, it enlivens the body from "afar" while remaining in its original spiritual state within the essence of the soul. The same is similarly true with the heyuli power of movement within the essence of the animal soul as it is before it extends within the body to animate it. The spiritual heyuli essence of the soul’s power of movement does not descend from its original spiritual state at all, even when moving the physical body. So that, it does not become physical or essentially limited in any why by performing a physical movement.So we don’t say "my cat moved 1,000 movements and now it has no movements left."
Similarly so with the power of growth before it extends from its spiritual potential to grow an physical plant or as with the power of intellect before it extends to conceptualize an actual concept within the physical brain, as these analogies were explained previously, and so too there are many similar examples for the relationship between a heyuli power and that which extends from it.
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The material in this series is copyrighted by Rabbi Yossi Markel