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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 15 Part 7
All of these inclusions and unifications of the sfiros are a result of the radiance of the Light of the Selfness of the Infinite power of G-d within this kav/line which extends and is drawn down until the bottom of the hishtalshellus in Malchus of ATzilus (Kingdom of Emanation), the end of all levels.
In addition, it is specifically this (power of the Reshimu within the Kav) that gives it power to provide the measure and limit for all of the lights and vessels or for every union between giver and receiver - prescribing how much Ma"D and Ma"N there will be, etc.
Ma"D is an abbreviation for the Hebrew words Mayim Duchrin, and means masculine waters; while Ma"N is an abbreviation for the Hebrew words Mayim Nukvin, and means feminine waters. Ma"D represents the flow and arousal from above to below, from giver to receiver and Ma"N represents the flow and arousal from below to above, from receiver to giver. These terms are borrowed from the male and female seminal discharge, however, they are used in Kabbalah and Chassidus to refer to any type of give-take relationship.
Take, for example, the relationship between a teacher and student. There is the teacher’s effort to arouse the interest of the student and to bring the concept down to the students level. Then there is the reciprocal effort of the student to try to grasp what is being explained and to grow in his understanding of the subject. Now this process can start from either direction. Some times the student had no initial interest in the subject or the teacher, but through the teachers efforts he succeeds in impressing upon the student an interest in the subject and a desire to learn from the teacher, as well as a respect for the teacher himself. Other times it can be the reverse, that the teacher has no interest in teaching the student or to painstakingly lower his understanding student’s level. Yet, through the student’s persistence and effort to show his willingness to learn and work hard to properly understand the teacher’s instructions, the student awakens in the teacher a desire to teach. There can also be many intermediate interactions between teacher and student, where each puts in some initial effort and interest, only that one is more enthusiastic, motivating the other. In addition, no matter who begins the relationship each finds fulfillment in the other’s reciprocation. So that, a teacher feels most accomplished if his efforts are met with enthusiasm and hard work on the part of the student; the progress and accomplishments of the student giving the teacher a rewarding feeling. Conversely, when a students efforts and accomplishments are recognized and the teacher works to meet the students needs as he progresses, so that the student feels continually encouraged and simultaneously challenged; this will bestow the student with a healthy self-esteem and drive to progress, as well as a love for study.
However, this relationship is always measured and limited according to the kav/line. For, there it is not always proper for a teacher to completely initiate the learning process, but rather, at times it is proper for the teacher to wait until the student comes to have an interest on his own. Similarly, it is sometimes good for a teacher to leave some things unexplained in order to push the students to figure it out on their own, pushing them to exceed their limits. The amount that a teacher should come down to a student and how much the student should rise up to the teacher is different for every person and situation. This must be weighed by the measuring line - the kav ha’midah, just as every other reaction to every other situation is so measured. Also the decision of this kav/line comes from the very essential nature of a person’s soul and free will. Every person has their own unique was of evaluating people and situations and their own set of self-imposed limits, as to how they are to respond. This is the source of ones teaching ability and style, and is also the source of all of the limits and bounds that one sets for oneself in every other aspect of one’s life. So that all of the particular "faces" that one puts on, (every particular expression of ones personality or talents is a particular partzuf or face, a particular formation the ten sfiros of ones soul) to express oneself in all aspects of one’s life, are all formed according to the measurement of one’s personal kav/line.
These particular measures and bounds that the kav/line imposes upon the lights and vessels, as well as the amount of arousal expected from the giver and receiver in every union between sfiros and partzufim; are all a result of the reshimu, which limits the entire light of the essence in particular manners according to the estimation that was made by G-d in the essence of the Infinite Light that preceded the tzimtzum etc. So that, it turns out that as a result of the essence of the Infinite Light that is within the kav/line it is referred to as a heyuli to include and unite everything as one etc. and as a result of the power of the restraining reshimu that is within the kav/line it can limit the extent and measure of everything, so that everything will be limited according to the original measurement that was included within this reshimu.
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The material in this series is copyrighted by Rabbi Yossi Markel