However, this matter exists to some extent in the G-dly soul of every Jew as an encompassing light of Chochmah, which is the level of Chaya. This is called the “Mazal”, as in the statement, “Though he does not see, his Mazal sees and fear is aroused”, literally. This is the sign and indicator for every Jew as to whether or not actual “nullification of being” that negates the sense of self, has been attained with the “seeing” of Chochmah. This happens solely through the power of Chochmah, which is the aspect of seeing with the mind’s eye called, “potential whatness” or “nothingness”, just as in its root itis an aspect of nothingness. Therefore, it is the capability of seeing the truth of the matter, which brings about the automatic essential nullification of one’s entire being.
Nor is it necessary to contemplate the matter or to find a reason for self-nullification in order to attain it. On the contrary, it comes upon a person automatically and is the total absence of self-awareness, until he becomes as still as a stone etc. This is because at its root the seeing of Chochmah is a state of absence of self-awareness (nothingness), so that one can see the truth of the matter as it actually is. (This is why Chochmah is called Truth (Emet) because it is the truth of the matter, as explained elsewhere.) This is similar to a person who sees the king. He undergoes a sudden essential negation of self, in a way that is beyond reason or logic, because he beholds the very being of the king, in a way that is over and above his understanding of the king’s greatness.
Such is not the case prior to coming before the king. Then, even if he had a very good grasp of the king’s greatness, nonetheless whatever nullification and fear he may have had was only the result of reason and contemplation. This was “acquired nullification” and was only achieved in proportion to his understanding of the king’s greatness, which negated his previous sense of self-being and worth. Such nullification is only called “The negation of the somethingness” (Bitul HaYesh) and is commensurate to the level of one’s understanding.
(An example of this is the negation of the somethingness of the angels to the G-dly nothingness in proportion to their comprehension of G-dliness, through the understanding of Binah of Malchut that is condensed (Tzimtzum) within them. Binah is “Somethingness” and the nullification of somethingness to nothingness that comes about through this comprehension is called “the negation of something to nothing, rather than the essential self-nullification that comes upon a person from the essential self of the king, when he actually beholds the king, as mentioned above.)
The same principle applies to the nullification of one’s will and the emotions of love and fear to HaShem, including the nullification of the intellect to HaShem. It all comes about commensurate to the level of G-dly comprehension achieved when contemplating how HaShem gives life and existence to all, how everything is like nothing in relation to Him and that He is beyond and transcends all the chaining down of the worlds etc. And though this is an aspect of astonishment over HaShem’s total transcendence, nonetheless, one’s former somethingness and ego only becomes negated commensurate to his ability to grasp. This is because since his mind is a “something”; therefore it too must be nullified.
However this type of nullification, which is the product of contemplation, cannot be compared to the essential nullification that comes from Chochmah which literally is called, “Koach Mah” (Potential Whatness). On the contrary, the nullification from Chochmah is drawn automatically upon every Jewish soul in a way that is totally above reason and intellect. This is because he grasps G-dliness in a manner of “seeing” that HaShem is essentially transcendent, that everything is as nothing before Him and that He literally is one and alone, even after the chaining down of the worlds; and he sees this in a way that is not merely comprehended in his mind.
(Therefore this aspect of “Potential Whatness” even exists in Jewish women, children and the unlearned. This is similar to what will be revealed in the future, as in the verse, “All will know Me”, through recognition of HaShem’s Being (whatness), which is above comprehension. However, at present when people say that HaShem is singular or that He is One or that He is the Master of the universe etc. the full impact of its meaning is generally concealed in their souls. As known, it is this aspect of “Potential Whatness”, in other words, essential self-nullification to HaShem that gives every Jew the capability of giving up his life for the sanctification of HaShem’s name.)
As known this is the aspect of Chochmah – Koach Mah (Potential Whatness), within which the “True Nothingness” of the Essential Self of the Infinite Light (Ohr Ein Sof) specifically rests – literally! As known, the general principle is that the beginning of the revelation of the Infinite One (Ein Sof) is specifically in Chochmah. This is sufficient for the understanding.