אדם כי ימות באהל
On the paradox of God seeing future and man’s action; paradox of free will
R Nachman says man’s free will primarily resides in prayer (find source). The Zohar describes the moments of man’s decisions to purify himself, to come before HKBH, etc (Zohar Toldoth 143b) as just afterwards having the side which can be referred to as Yetzer Tov conquering over Yetzer Rah;
Mainly, the concept of how much free will man has resides in the secret of what is man (אדם). Man is a portion of God on high (Job 31:2, Deut. 32:9). God interacts with this world thru intermediaries, the unity of God is seen in portions in order for man to maintain his independence.
When man begins to emulate his creator, true free will comes into being. Just as the Creator's “free will” enters the sefirot, a nearly automatic/preprogrammed system, so too does man’s action when he begins to climb. As such, in this moment, man’s free will is seen to in reality reside in prayer. His small action sets into motion the infinite.
Within the merkavah, man can affect every aspect of the system he sets in place. This being the concept that the merkavah is prayer, and one in middle may not interrupt even to greet a king.
On the paradox of God seeing future and man’s action; paradox of free will
R Nachman says man’s free will primarily resides in prayer (find source). The Zohar describes the moments of man’s decisions to purify himself, to come before HKBH, etc (Zohar Toldoth 143b) as just afterwards having the side which can be referred to as Yetzer Tov conquering over Yetzer Rah;
Mainly, the concept of how much free will man has resides in the secret of what is man (אדם). Man is a portion of God on high (Job 31:2, Deut. 32:9). God interacts with this world thru intermediaries, the unity of God is seen in portions in order for man to maintain his independence.
When man begins to emulate his creator, true free will comes into being. Just as the Creator's “free will” enters the sefirot, a nearly automatic/preprogrammed system, so too does man’s action when he begins to climb. As such, in this moment, man’s free will is seen to in reality reside in prayer. His small action sets into motion the infinite.
Within the merkavah, man can affect every aspect of the system he sets in place. This being the concept that the merkavah is prayer, and one in middle may not interrupt even to greet a king.