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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 7.03
And this is the meaning of what is stated "see for I, I am He" without any change from beginning to end. As was explained previously that "I" represents the revealed manifestation of G-dliness as it descends and is invested within creation as is indicated by the use of the first person. The repetition of the word "I" indicates the first and last revelation after the Tzimtzum (Lessening), i.e. from Malchus (Kingdom) of the infinite to Malchus of Asiyah (Action), encompassing the whole of the Hishtalshellus (Chaining). While "He" represents how G-d is above and beyond the realm of our grasp, representing primarily the Infinite Light as It is before the Tzimtzum, about which it is stated that "no thought can grasp It" this being represented by the use of the third person "He." And so this verse is to be interpreted to read as a command to come to understand so well that one "sees" how G-d’s revelation remains unchanged throughout the many stages of the Hishtalshellus and so the revelation that we receive in this lowly world is actually the revelation of G-d Himself as He is above and beyond the limits of the Hishtalshellus. This also means that everything in this world is conducted strictly and absolutely by G-d’s will and this is without any interference or change by any of the levels in between.
And working to achieve this realization is incumbent upon every man even though it is known that that there are many many multitudes of particulars in the Hishtalshellus from beginning to end. Still everyone must labor in this vein and further more one can be assured of success for ‘this is the entire purpose of man’ - to labor in the Hisbonenus of all of the specific specifics of the Hishtalshellus all the way from beginning to end, to unite them all to the general union of the simple unity of the infinite light, which is called "first". The object being to perceive how everything in this world is a direct revelation of G-d Himself, G-d talking to us face to face, expressing Himself, and we are gazing at His glory and hearing His infinite wisdom (This includes the fact that everything is controlled by G-d and that He alone is the true provider of all of our needs, only the fact that we are perceiving G-d Himself is the more inner realization, expressing an interest and love for G-d Himself and not just an appreciation of G-d because he provides for us and is in fact our very life, which is essentially a self love, appreciating G-d only as we need Him). And as it is stated "I, I am He" - in actuality, that the revelation of G-d at the end of the Hishtalshellus is in all actuality the revelation of the first light after the Tzimtzum, which comes from the light before the Tzimtzum. And as it is likewise stated "I am G-d I do not change etc." despite all of the particulars of the Hishtalshellus G-d remains one and His infinite light remains revealed as before, with out any essential change. And exactly this understanding is the foundation point on which the Hisbonenus on the specifics of the Hishtalshellus must be founded, so that they are all drawn towards the general principle, as was mentioned previously.
The Mittler Rebbe now proceeds to explain the basic "beginner’s" Hishtalshellus. The explanation of this matter for beginner: It is known to those familiar with Kabbalah and Chassidus that the explanation in a short way of the order of the many stages of the Hishtalshellus of the ‘line and thread’ of light that was drawn down after the first Tzimtzum is such: That first, before the first Tzimtzum there was "Him and His Name alone etc." meaning the essence of the Infinite One blessed be He and His Light and ray, which is called His Name. Everything was at the level of His essence in a way of actual infinity and so too this revelation also filled the entire ‘space’ both physical and spiritual that our world now occupies just as it filled every other ‘space’ etc. Then, afterwards G-d contracted His Light and left only an impression from the contraction in this space and from this impression of the Infinite Light G-d drew out the ‘line and thread’ of light in a way of both surrounding and pervading lights etc. The Light before the Tzimtzum [contraction] being called by the name "the Upper Purity," while the level of the general encompassing light at the beginning of this line of light after the Tzimtzum is called "the Lower Purity" as is known. After which, via a Tzimtzum, Malchus of Ein Sof [the infinite light] was drawn down to become the Kesser (Crown) of the world of A"K [Adom Kadmon; the First or Primordial Man]. Then, from Malchus of A"K became Kesser of Atik Yomin [the Ancient of Days] and Arich Anpin [the Long Face]. Then, from Malchus of Arich Anpin became Kesser of Av"A [Av Vi’Aim; the Father and Mother - Wisdom and Understanding], from Malchus of Av"A became Kesser of Z"A [Zair Anpin; the Small Face - the emotions] and so too from Z"A to Nukvah [the Female]. Until from Malchus of Atzilus (Emanation) became Kesser of Briyah (Creation) and so too from Briyah to Yitzirah (Formation) and from Yitzirah to Asiyah (Action). Until the level of Malchus of Malchus of the world of Asiyah the end of all of the levels of the Hishtalshellus etc. That is, the levels chain out from each other.
And so it comes out that the end of all of the Hishtalshellus, which is Malchus of Malchus of Asiyah is wedged in the beginning of all, which is the level of Malchus of Ein Sof [the world of the Infinite], which is contracted to become the Kesser of A"K. As is stated in ‘Eitz Chayim’ in the beginning of the gate of general principles. And this is the meaning of the verse "I am first and I am last" as was explained previously. (On the other hand the level of the essence of the infinite light before the Tzimtzum [contraction] can not yet even be referred to in terms of ‘beginning’ and ‘end,’ for it is still the light of His essence as it is before it is drawn down for the purpose of a flow of life force to below, as is stated "You are holy and Your name is holy etc." meaning that both G-d and His name are holy and removed from all realms of creation, as is known.).
This basic structure is an essential prerequisite for the study of Kabbalah and Chassidus in general and is also important to this book in particular. This structure has two parts, corresponding to the two steps in the Hisbonenus of the Hishtalshellus.
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The material in this series is copyrighted by Rabbi Yossi Markel