Rabbi Kalonymus Kalman Shapiro, Sefer Derekh HaMelekh,b.adasyoshuron.org/royal-road-1.pdf · 2...
Transcript of Rabbi Kalonymus Kalman Shapiro, Sefer Derekh HaMelekh,b.adasyoshuron.org/royal-road-1.pdf · 2...
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RabbiKalonymusKalmanShapiro,SeferDerekhHaMelekh,ParshatNoach,October,1929translationandcommentarybyNatanMargalit
“ThesearethegenerationsofNoach,Noach,etc…”Letusunderstand,if“Sincetheymentionedhim,theytoldhispraises…”[Rashi],whydidtheyneedtorepeathisname?Wouldn’tithavebeenenoughtosay“ThesearethegenerationsofNoach,arighteousman…”?Andalso,thematterof“Therearethosewhointerpret(righteous“inhisgeneration”)aspraiseandthosewhointerpretitasinsult.
Indeed,wehavefromtheRebbe,RavDov(BaerofMezritch,1704–1772)זצ"לonthatwhichisknownfromtheAr’I(R.IsaacLuria,1534-1572)זצ"לthatafterprayerthatisacceptedthereremainsavestigeoftheconsciousness:thatis,submission,whichstayswithaperson.Thatistosay:itisimpossiblethatapersonwouldbeconstantlyinastateofstrengthenedconsciousnessandheart,astheyareinprayer.Still,thatconsciousness,thatis,thatsubmission,staysinthem.Thesearetheholywords(ofR.DovBaer).
Onabasiclevel,whatisa“vestige?”Whenyouwritealetter,theneraseit,thereremainsavestige.Thatis,thewhitenessofthepaperisn’tasrecognizablebecauseoftheblacknessoftheletterwhichwasthere,andifitweren’tfortheblacknessoftheletterthatwastherebefore,thewhitenesswouldbeseen—itsjustthatthewhiteness“submits”andisnullifiedalittletotheblacknessonit.Thisisthematteroftruesubmissioninaperson.Ifit’sfromthelightwhichdwellsonthem,thenitcouldbesubmission,butifnot,thatisn’tsubmission,ratherit’sasignofcoarsenessofspiritandpovertyofTorah.BecauseifapersonispoorinTorahandthelightofholinessisn’tuponthem,itsnotpossibleforthemtosubmitthemselves.Rather,theyhavecoarsenessofspirit.Evenifitseemstothemthattheyaresubmissiveandofhumblespirit,thisisnottruesubmissivenessandhumility,rather,itisignoranceandemptiness.Becauseyoucanfindapersonwhoingenerallacksastrongspiritofmindandastrongwill,andheorsheisinlowliness,butitsmorelikethey’reill,(Godforbid),becausetheyarelowlybutnotbecauseofapersonalqualityofhumility,butratherbecausetheydon’tfeelinsideaspiritandapower;theirlimbsarefallingapart.Thisisbrokenness—brokennessoftheSelf.ButthewayoftheTorahistheopposite:“strongasaleopard”[Avot5:20],apersonstronginmindandinwill,strongindivineservice,andwithallthat—tobeinsubmission.Notbecausetheyareempty,butonlybecauseofthedivinelightwhichdwellsuponthem,andtheiregoisnullifiedandinsubmission,tothepointwhereitisn’tperceptible.IntheirprayerandTorah,whenthelightissomuchinthem,theiregoismorenullifiedandtheyareinsubmissiontoholiness—andalsoafterprayeravestige,atleast,remains,andtheyarestillinsubmission.1
Itdependsonwhetherintheirprayerthelightencompassesalloftheirbodyandpenetratesintoalltheirinwardnesssuchthatthetranscendentlightiswrittenandengravedontheirwholebodyandalltheirpowers.Then,theywillbeinsubmissionbothduringprayerandafterprayerbecauseofthevestigewhichremainsinthem.Butthisisnotsowhentheholinessdoesn’tencompassalltheirbodyanddoesn’tgointotheminalltheirinwardness,insideandout,evenifintheirthoughtstheypraywithintention,still,intheirbodyitshasn’tregistered,andthewhitelightofthetranscendentscriptisn’twrittenintheirbody,suchthatsubmissionisrecognizedintheirbody.ThisiswhyallofthematterofintentionmentionedintheGemarausesthelanguageof“intention/inclinationoftheheart:”“Ifhe
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inclinedhisheart.”Evenifthemainpartofintentionisinthought,whichisinthebrain,butintentionofthebrainisn’tenough.Rather,italldependsonintentionoftheheart,whichincludesallofthebody.2
Thisistheissueinfeelingenergizedinprayer.Forexample,ifyoubringapersonsomethingthatisn’tsovaluableintheireyes,theyaren’texcitedaboutitbecausethevalueoftheobjectdoesn’texcitethemenoughtonullifyalltheiregos,spiritandlifeenergybecauseofit.Buttheoppositeistrueifyoubringthemsomethingofgreatvalue,andevenmoresoifyoubringthemtheirchildwhomtheyhaven’tseeninalongtime—theirentirebeingissoexcitedthattheytemporarilyforgettoeat,drinkorsleep.Thisisbecausethepreciousnessoftheirchildexcitesthemtothepointwherealltheirego,spiritandlifeforcearenullified,andeventheirhungerandsofortharenullifiedbecauseofthisduringthattime.Soalso,aJew,evenanundistinguishedone,whentheypraytoGodabouttheirneeds,andthinkswithpowerfulconcentrationhowtheyarenowstandingbeforeGod,inwhosehandsareallthelifeoftheworlds,andtoWhomisthepowerandthedominiontohelpthemwithalltheirneeds,betheybodilyorspiritual.Andalltheirlife-energyisthelife-energyoftheirBlessedCreator,andthelife-energyofallIsraelandalltherestoftheirneedsdependsonthismomentwhentheyareinprayerandsupplicationbeforeGod.ThentheirsoulispouredoutsomuchtoGodtothepointwheretheyarecompletelyenergizedandalltheirpowerissubjugatedandnullifiedbeforeGod.Andevenmoresointhecaseofapersonwhohastheheartandmindtobeexcitedevenatatimewhentheyaren’taskingabouttheirneeds,butsimplywhentheystandandsay“BlessedareYou”andtheyreflect,“HowcloseIamnowtoGod—tothepointwhereIsay“You”inthesecondperson!”Anditseemstothatpersonthatthepaththroughalltheworlds,allthebarriersandwallswhichseparatenowbrakedownand(intheirplace)iscreatedastraightopeningtoGod.AndtheystandnowbeforethegloryofGod’sholiness,andtheawesomenessofGod’sDominion,andsay“You,God,areBlessed!”Howfiredupandexcitedthey’llbefromthat!AllthepowersoftheirbodieswouldbenullifiedandtheirwholebeingwouldbesubmittingtoGodbecauseofthelightofGod’sHolinessthatrestsuponthem,tothepointwhereevenafterprayeravestigeoftheholinesswhichresteduponandwasengravedonthemremainsallthatdayandtheyremainintheirstateofsubmission.3
Andbehold,thiskindofsubmission,thesubmissionwhichcomesfromthetranscendentlightwhichiswrittenonthemasintheexampleabove,thisistheessenceofthesubmissioninDivineservice.Becauseevenonewhobringsthemselvestosubmissiononlythroughsayingtothemselveshowthey’retrappedinphysicality,alowlycreature,fullofgrossnessandbadcharactertraits,andsoon;evenif,inthebeginningwhenapersonwantstobringthemselvestosubmission,thiscanbegood,andapersonneedstobringthemselvestosubmissionwiththisaswell;evenso,itwillbehardforsuchaspersontoraisethemselvesupthroughthisbecausetheyarepusheddownbyittolowliness.Notonlythat,butthispersonwillnotyearnafterthis(kindofselfdenegration)forgreatness.AnythingtheydoinholinessandTorah,indivineserviceandinprayer,evenalittlebitofthem—that’salreadyenoughforthem—asthey’llsay,“Whatcanbeexpectedfromalowlypersonlikeme?IsitpossiblethatI’driseuptothehighandholylevels?Allthoselevelsaren’tavailabletome”—Itisaswe’vealreadyexplainedaboutthis.Butmorethatthat:EverylevelofholinessandeverytrulynewinsightinTorahandindivineservicecomesfromheaven.GodgivestheTorahandapersonmerelypullsittothemselves.AndtopulldownahighlevelofholinessorTorahinsightfromonhighthepersonalsoneedstoraisethemselvesuptoreachandreceiveit.ThisisthesameasMosesgoingupandreceivingsecurestrength.Butifapersonsubjugatestheirself,theirmindandtheirspirit,judgesthemselvesanddecidesintheirmindsthattheyarelowly,physical,andsmall,thentheywillremainintheirlowlinessandit’simpossiblefortheirspiritandmind
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toriseupandreceiveanythingtranscendentanddrawitdowntothemselves.EvenwhenthispersonhasanewinsightintherevealedTorah,itisn’treallyanewinsight.ButtheoppositeistrueofsomeonewhoraisesthemselvesupinholinessandcleavestheirmindstoGod,asexplainedabove.Then,atthattimewhentheyareuplifted,theyareabletograspaninsightanddrawitintothemselves.Andevenwhentheyarelearningafterword,andtheyneedtoworkwiththeirownintelligencetocometoanewinsight,itsnotonlywiththeirownmindsthattheyareworkingnow.Rathertheyhadalreadydrawnitdownearlierwhentheywereuplifted,andnowtheybringitdownintotheirintelligence,andtheyworkwiththeirmindsandunderstandwhattheyhadgrasped.
[endofnextparagraph]...Throughtheirraisingthemselvesup,anddrawinguponthemselvesthetranscendentlight,theythemselvesbecomeanimageofholiness.
Thisisasintheexampleofapersonwhohasintheirmindapictureofahousethattheyintendtobuild,andthentheydrawthispictureonapaper.Eventhoughintheirmindandintheirbraintherewasnoactual,physicalpicture—still,thedrawingthattheydrawonthepaperwasexactlythedrawingthattheyhadintheirthoughts—tothepointwhereyoucouldsaythatthethoughtintheirmindswasmanifestedinthisdrawingthatisonthepaper.Thisisthelightwhichisrestingonthemnow:itsnotabovetheirheadandheart,rather,itisinthem,intheirheadandheart,suchthattheyarecompletelynullifiedandenergizedbyit.Andthen,afterprayer,theresidueremains,aswesaidaboveintheexampleoftheletterthatstaysonthepaper.Theactionofdrawinghappenswithinthem:thetranscendentlightisconcretizedintheirbrainandheart,energizestheirpower,andthetranscendentlightisconcretizedasadrawingintheirbrainandheartandthepoweroftheirexcitementandthewisdomofapersonwilllightuptheirfaceandtheirwholeimagewillchangeintoaformofholiness.Theholinessconcretizesintothisformwhichisuponthem,tothepointwhereitwasstatedintheZoharthattheimageinwhichapersonappearsinthisworldwillexistfortheminthenextworldaswell.Thisisbecausetheirforminthisworldisaformofholiness,inwhichthetranscendentlighthasconcretized.4
AndthisisthematterofthewordsofTorahandprayerwhichcomeoutofaperson,asin,“Allmyboneswillspeak…”[Psalm25:10]—notjustinthoughts,butrather“willspeak”withthewordsofthemouth.Becausespeechismadebydividinglettersandsincetheholylightshavebeenrevealedintheperson,intheformsthathavebeenconcretizedwithintheperson,everysparkoflightinitsownform,avarietyoflettersarerevealedwithinthem(thatistosay,theformsoflightwhichareconcretizedwithintheperson,thesethemselvesarethespirituallettersfromonhigh)whichintheircombiningtogetherbecomewordsinspeech.Since,aswesaidabove,thelightrestsontheirwholebody,thereforethespeechoftheirmouthisnotsimplyholythoughtswhichcomeinthoughtandthenthemouthdressestheminwords.Rather,itisalsothespeechwhichisrevealedinthem.Anditisn’tthemouthalonewhichspeaks,rather,theholinesswhichisinthewholebodywhichisformedwithinthepowersandlimbsoftheirbody—thesearethelettersoftheirspeech:“allmybonesspeak…”AndthisiswhatapersonwillsometimesfeelwhentheycometosayortowritesomenewideainTorah:atthetimewhentheyspeakorwriteit,newideasareaddedontotheearlierinsightwhichwasintheirthoughts.Thisisaswesaidabove:thatbeyondtheinsightinthethoughts,thespeechitselfisalsoanewinsightandnowtheyinnovateanddrawuponthemselvesanewlight.5
Beyondthesimplemeaningof“andthewholepeoplesawthevoices…”[Exodus20:14]whichRashiexplainsas“theysawthatwhichisheard…”thereisafurtherhinttousalongthelinesofwhatwesaidabove:sincetheirfilth(ie.The“originalsin”fromtheSerpentinthegarden)wasstopped,Israelwere
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raisedupandmadeholysomuchsothattheywereturnedintotranscendentletterfromthespeechofGod,asspokentothemintheReceivingoftheTorah—eachoneaccordingtotheirsoul’sroot.InthecombiningofallIsraeltogetherandinthemixingofallthelettersintospeech,theysawthevoiceswhichGodspoke.Thisistosay,the“Israel”saw.Thisis,“andallthepeoplesawthevoices:”“andallthepeopletogethersaw”throughtheircombiningtogetherallthelettersintospeech.Andtheythoughtthattheythemselveswouldbecompletelynullified,andintheirplacewouldberevealedtranscendentletters.Andso,theysaidtoMoshe,“youspeaktousandwe’llhear…”suchthatwewon’tseethevoicesandbenullified,ratherwe’llhear.“anddon’thaveGodspeak(directlytous…)”aswesaidabove,sothattheywouldn’tbecompletelynullified.AndMoshesaid,“Don’tbeafraid.ItisonlytotestyouthatGodcomes…,”asRashiexplains,“toraiseyouup…”Itsnotthatyou’llbenullifiedandtranscendentletterswillcomeinyourplaces,ratheritsthatyou’llberaisedupandyouyourselveswillbecometranscendentletters,aswasexplainedabove.6
AnditspossiblethatthisexplainsthematterofthemovementsthataJewmakeswhenthey’respeakingwordsofTorahorprayer,asisknownfromtheZohar,thisquestionandtheanswertoit.Why,specificallyatthetimeofspeakingandnotatthetimeofthinking?Butitisasexplainedabove:speechisn’tsimplyagarbingofthethought,ratherit’sarevelationoflettersinone’sbodyintheircombiningtomakewords.Itisknownthatthecombiningofthelettersisthemovementofletters.Forexample,thelettersא, ב, ןwhentheyaremixedupandseparatedthereisnocompleteword,butwhentheymoveandareclosetooneanothertheybecomethewordeven.Andwhentheymoveinadifferentwaysuchthatthelastlettercomesfirstandthefirstlettergoesattheend,itmakesadifferentword,navo,andsoforth.Sinceatthetimewhenonespeaksthelettersmoveintheircombinationsandthelettersaretheformsandtheimageoftheperson’sbodyandstrengths,therefore,thepersonactuallyalsomoves.Thisisnottrue,however,whenapersonisn’tspeakingbutonlythinking,andtheperson’sbody—whichistheformofthelettersinspeech—isn’tmovingandcombining,soalsotheperson’sbodyisactuallyatrest.Thisisthereasonwhyitsnotenoughforprayertobejustanintentionoftheheart.Itneedstobespokenbecausespeechdrawsdownthetranscendentlightsintotheformsofletters,andtheycombineaboveandalsowithinthepersonintoholyunifications.
Thisisthematterofintentioninprayer.Beyondthesimpleintentionofthemeaningofthewords,thereisintentionforthelettersthemselves.AsisknownfromtheZoharandtheAr’I,z’l,howeachletterhintsinitsform,initsfullspelling,andinitsnumericalvalue,inthecombiningofletterswithinletters,andsoforth.Andevenonewhoisn’tabletousethemysticalintentionsoftheAr’Iz’l,andmakemysticalunifications,mustalsoknowthat(prayer)doesn’tonlydependonthemeaningofthewordsalone,andnotsimplybyintendingthemeaningofthewordsdotheyfulfilltheirobligation.Rather,thelettershaveholinessinandofthemselves.ItisaswehavefromtheGreatMaggid(ofMezritch)z’tz’l,ontheverse“Makeanopeningfordaylightintheark/תיבה(word)”[Gen.6:16].Thewordthatyousayinprayer:makeanopeningfordaylight,Light.Boththewordandthelettersareholyinandofthemselves,andwhenapersonpraysoutloud,withtheintentionthateveryletterandwordarepiecesoftheupperworld,oneofthepartsoftheChariot,they’llhaveadeepfeelingsayingeachwordandletter;joyinprayingwiththepartsoftheChariotnowcomingthroughtheirmouth.TheGemarasays,“Makeyourearlistentowhatcomesoutofyourmouth.”Evenifapersonknowswhattheyaresaying,andalsobeforesayingit,itwasintheirthoughts,sinceoneonlyspeaks,andbringsoutofthefiveexitsofthemouth,thatwhichisintheirthoughts,evenstill,itIsaswesaidabove:thereisarevelationinthelettersofspeechinthemselvesbeyondtherevelationwhichisinthethoughts.7
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Let’sreturntowhatwesaidabove,thetranscendentlightsareconcretizedintotheformsofapersontothepointwhereaperson’swisdomshinesintheirface,andtheirimageinthisworldstandsfortheminthenextworld.Thisisalsooneofthemattersthatrelatestooursituation(asnormalJews),thatwhichismentionedintheZoharabouttheRighteouswhosenamesaredoubled“Ya’akov,Ya’akov…”andsoforth—oneforAboveandoneforbelow.Becauseone’simageinthisworldisalsoAbove.Anditsnotforthepersonalonethatthelettersbecomeformsofthetranscendentlights,butrathertherestofthepeoplewhobringthosewordsintotheirheartsandtheirsouls,andactaccordingtothem—thenthoselightsarealsointheirbodies,andtheirimagetakesforminaction.8
“ThesearethegenerationsofNoach,Noach…”oneforAboveandoneforbelow.Notforhimselfonlybutalsoforhisgeneration,withthegenerationswithinwhichtheyareformed.Andhowisthis?Weren’tthepeopleofthatgenerationevil?Butrather,(generations)meanshischildrenwere(in)formed.“Andtherearethosewhointerpretit(ie.“righteousinhisgeneration”)asaninsult,becauseAbrahammadeconverts“andthesoulswhichtheymade…”whereasNoachonlyinformedhischildren;andtherearethosethatinterpretitaspraise:ifhe(Noach)wasinagenerationofrighteouspeoplehewouldhavebeenevenmorerighteous,thatis,hewouldhaveinfluencedmorepeople,beyondhisownchildren.
Commentary:
1“Submission”isadifficultwordinourcontemporaryvocabulary.Ittranslatesהכנעהaccurately,butitshardforustorelatetothiswordthatimpliesgivingupourautonomyorbeingweak.Yet,hemakesitclearthathedoesn’tmeanthatapersonshouldbeweak.Hegoesoutofhiswaytoemphasizethattrue“submission”doesn’tcomefromweakness,butreallyonlycomesfrombeinginfluencedbyasenseofsomethingtrulyhigherthanourownego.Thiskeyingredientmaybedifficulttotalkaboutinourdayswhenitweare(rightly)suspiciousofanyclaimthatweshouldsubmittoahigherauthority.We’veexperiencedsomanyfalseandundeservingauthorities,andwe’velearnedtorelyonourownjudgementandindependentthinking,whichisalltothegood.Yet,thisexperienceofaHigherConsciousness,aTranscendentLight,iskeytothespiritualitythatRebbeKalonymusdescribes.Wecan’tsimplyrelyonourhumanintelligenceorpowersofreason:itisessentialthatwefeeltheinfluenceofSomethinghigher.IsometimethinkofthisasthecollectiveConsciousnessoftheCosmos,whichemergesfromtheEynSof,theEternal,Endless,UnitythatistheSourceofAll.Imaginetappingintothat!
2ThisemphasisonlettingtheconsciousnessenterourbodiesiscentraltoRebbeKalonymus’sthought.Itresonatesdeeplywithourcontemporaryunderstandingofawholisticspirituality.WeneedtofeelthetruthsofourrelationshipwiththeDivinesodeeplythattheyenterourbodies,andbecomeapartofwhoweare.Anythinglessisnotgoingtowork.Thisisahighbarthathe’ssetting!Butitisaninspirational,aspirationalbar:lettingusknowthatitispossibletofillourbodiesasmuchasourmindswithaHigherconsciousness.
3Theexampleofseeingabelovedchildstrikesachordwithmanyofusasourstrongestfeelingsofloveareforourfamiliesandperhapsespeciallyourchildren.Manyofushaveknownthatfeelingofforgettingabouthungerandsleepintheexcitementofsuchareunion.RebbeKalonymusisinvitingustousethatanalogytoimagewhatprayerwouldbelikeifwehadadeepsensethattheSourceofAllBeingisnearandcantouchourconsciousness.ThelasthalfofthisparagraphisreferencinganofttoldtypeofHassidicstoryinwhichtheRebbestartstosay“BarukhAta…”andgoesintoanecstaticstateandcan’tcontinue.Itbringshomethatrealityofwhatweareactuallydoingwhenwepray,andhowoftenwedon’topenourselvestotheawesomenessandaudaciousnessofwhatweare,infact,proposingtodo.
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4InthisdescriptionoftheprocessofbringingdowntheholylightsRebbeKalonymusfirstdismissesthe“beatinguponyourself”typeofspiritualpracticethatmayhavebeencommoninhiscircles.Headmitsthatperhapsinthebeginningofthejourney,whenoneislearningtobreaktheiregoistichabits,thatcanbetemporarilyuseful,butheclearlyseesthedrawbackstothismethod.Inordertoconnectwithholyinfluenceyouneedtoraiseyourselfupandgogetit.Youneedtofeelanelatedsenseofin-spiration:fillingyourselfwithSpirit,inordertobringitdowntoearth.
5Whenweinternalizesomethingintoourbodies,welearnnewthings.Thisisoneofthereasonswhy“Biblio-drama”orcreativemovementcanbeenlightening:somestoryormidrashthatwethoughtweknewbyreadingit,revealsnewinsightswhenweactordanceitout.Heisdescribingthewaythatourbodies,ourspeech,ouractions,manifestthedivinesparkintonewdimensions.Ourverybodiesbecomechannelsofdivineknowledgethatgoesbeyondourthoughts.
6HereRebbeKalonymusbringsintheemergenceofmeaningthroughthejuxtaposition,combiningandinter-relationshipofmanypartstocreateawhole.TheVoicethattheyhearonlycomesaboutbecauseallthepeople/letterscombineintomeaningfulspeech.Thisisthewaythatalllanguageworks:meaningemergesfromthecombinationofletters,wordsandsentences.Morethanthat:weneedasocietyofpeopletofeelthatweliveinameaningfulworld.Ourindividualselvescan’tcreatethesamekindofrevelationthatcancomeoutofawholepeoplecombiningandinteractingtogether,weavingtheircontributionstocreateaworldbeyondthephysicalworld:aworldofemergent,humanmeaning.
7Beyondthefactthatspokenwordsareanotherlevelandthereforeadifferentrevelationthanthoughts,thereisanotherimportantinsightinthisparagraph:beingapartofawholedoesn’tnullifytheindividuals.Justlikealetterthatcombinesintoawordandtakesonnewmeaningbecauseitentersasapartintoawhole,doesn’tloseitsinherentmeaningasaletterintheprocess;soalso,apersonwhoentersintoawhole:afamily,acommunity,asynagogue,acluboracountry,doesn’t,orshouldn’t,losetheirsignificanceasanindividualaswell.Wecanexistonmanylevelsandaproperlyfunctioningcommunitywillenhanceanddeepenthesignificanceofeachindividual,notnullifythem.
8Thisisthenextlevelofemergence:whenonehasinternalizedtheLightfromAboveandmadeitapartofyourself,yourwords,yourface,yourbody,youbecomeapersonthatcancommunicatethatLightsothatitcanenterintotheheartsandmindsandeventhebodiesofthosearoundyou.Itisstilluptothemtoopentothislight,buttherealcommunication,ortransmission,isamixtureofthought,feeling,sensation,individual,social,psychologicalandspiritual.Itexistsonalltheselevels,andcreatesanewmanifestationoftheLightinthisworld:notjustaperson,butasocietycanbeaRevelation.
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