Alternative Realities - The creative use of what would under any other circumstances be off-limits because of its distance from Yisrael is a function of the creative yetzira drive of yetzer as opposed to the purely erotic drives of yetzer, and certainly as opposed to the mere recognition and utilization of emergent elements of yetzer such as beauty (as explained in Bon Appetit). It is this creativity that has allowed Yisrael to integrate and carry the most beautiful of the possessions of the 70, including their assimilated languages themselves.
The nature of a universe of Mitzvot which are self-justified in precisely the same way that we need no justification for the world of עבירות is the equivalent of contrasting worlds of yetzer vs. yotzer, which are fundamental existential differences, as deep as the שתי פרצופין that are found in the same double Yudin, and which are themselves part of the yetzer to yotzer relationship, for woman is called both. The double yud in וייצר which actually defines two well defined separate components of Adam, one with an input that stretches back to יצירה instead of בריאה reflective of the added “space” of צמצום granted Adam because of the standing question of נעשה אדם which is his מאמר!
It is not only differences in levels of consciousness that differentiate the אדם when shrunken to יצר and the אדם בשעת גדלות דמוחין, when he could perceive the lies of יצר, when he could be עומד בתשובה, when he was standing on a position built in עולם הבא. In fact we deal with completely separate “personalities” with two selves, at least, inhabiting one brain. As such, אוי לי מיצרי and its contrast to אוי לי מיוצרי is the fundamental existential description of יצירת אדם, of an aware and torn humanity, not just a reaction to the push and pulls of the human condition, to the response to an exteriorized Creator and Drive. Just as יצרי means the יצר within, so does the יוצר mean the Creating Self within.
One’s entire existential stance is separately defined by these two selves, and we note only the experienced implications, the strange desires that on the one hand are profoundly felt as essential within ourselves and yet on other occasions engender shouts of pain and embarrassment, a sense of utter incongruity. This is not a question of mood alone, or of mental control alone, or of זכירה in the simple sense. It is the entirety of self built of different levels of זכירה and the experience of אמונה in entirely different ways, and is as shocking as the Many Faces of Eve.
All “would have beens” are irrelevant other than as provision of theoretical context for we live the past within the collapsed wave function, and only the electrical present is within the wave function itself, accounting for our strange sense of uniqueness in the “present” and the flow of time and the fact of בחירה

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