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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 11.01
In Chapter 10 the Mittler Rebbe began to explain the concept of the Infinite Light of G-d as it precedes the Tzimtzum (Lessening) and how all of the particulars of Creation are included within this Light in the way of a Heyuli. In order to explain the concept of an inclusion within an essential Heyuli the Mittler Rebbe gave analogies for this from the soul of man and the physical world. In Chapter 11 the Mittler Rebbe will now proceed to explain the parallel drawn from these analogies in regards to how the Infinite Light of G-d includes within itself all of the particulars of Creation. This Chapter, therefore, comes as a pair to Chapter 10 and throughout the book the Mittler often follows this style, one Chapter introducing a concept and giving analogies for it and the next showing how these analogies parallel the analog. In addition the Mittler Rebbe began his explanation of the Hishtalshellus (Chaining down of the Worlds) with these Chapters because they are the central point of what this book and Chassidus in general is about, how G-d is within everything and everything is an aspect of G-dlyness. Ein Od Milvado "There is nothing besides Him." - To come to perceive this realization is the entire point of Hisbonenus and divine service in general. If so then why isn’t the study of these two Chapters sufficient? This point was answered in the first section of the book (Chapters 4 and 7) that in order for one to have a true perception of this truth in a way that is near to oneself, meaning that it truly enters ones understanding changing the way one views the world and everything in it, thereby bearing a positive effect on every aspect of one’s conduct. For this it is necessary for one to study all of the specifics of how this Unity actually is manifest in the world so that it becomes true to ones mind, in a way that one can see it with ones physical eyes. Otherwise, if one suffices oneself with only the study of the general concept, then one will fool oneself, imagining that one perceives this and that one is close to G-d when this is far from the truth. Regardless, this Chapter along with Chapter 10 outline the central idea of the book and everything else that one learns must come back to this point. Therefore, care should be taken to understand it well.
The analog for all of the aforementioned analogies for the concept of the heyuli as it is within the soul, is understood to one who studies the supernal studies of Kabbalah and Chassidus, as this concept is found within the essence of the Infinite Light that precedes the Tzimtzum that is called Yachid [Single]. Even there at this high level it can be said that it is composed of ten Sfiros and these are called the ten Sfiros Ha’gennuzos [that are hidden], meaning, hidden within the concealment of the very Essence itself. Like, for example, the aspect of the desire for Kindness that is included within the Essence of the Infinite Light. That, under its influence and as a result of it there was the simple Will for the entire Hishtalshellus. Which this Hishtalshellus is considered just a specific thing in relation to the potential of the Infinite Light itself, for this world is only one of the infinite things that It has within Its power to create. As is stated in the introduction of Eitz Chayim "that when it arose in His simple Will etc." and surely the cause of this arousal of the Simple Will within His Essence to create the world is only because He is One Who desires kindness within His Essence. Therefore, as a result of this essential desire for kindness there arose in His Will a thought to bestow His kindness, this desire being the source of the source for the Kav u’chut [Line and Thread of light; i.e. the "finite" line of light that entered the "empty place" in order to create the world] etc. This being analogous to the example of when as a result of the essence of the attribute of desiring kindness that is included within the soul level of Yechidah (as was mentioned previously about how the essence of the soul includes within itself the ten attributes of the soul) it arose in the person’s will to do a specific good and kind deed (as the process of this revelation from the soul was mentioned previously). Specifically, that this desire comes into revelation from its concealment within the heyuli of the desire for kindness to a revealed state where it can be said to include all of the specifics that may arise in his will so as to do good, all coming from its influence and through its driving force etc. In addition, just as in the revealed desire, which comes as a result of this heyuli desire for kindness, is composed of ten, namely Chaba"d [an acrostic for the three intellectual attributes of Chochmah, Binah and Daas] and the emotional attributes i.e. the lower seven sfiros from chesed to malchus etc. From this it necessarily follows that the essential heyuli desire for kindness that was included within the actual essence is also composed of ten, namely Chochmah, Binah, Daas and the emotional attributes etc. Only that since the ten sfiros are totally included within the Essence it is not proper to say about them even such a concept as inclusion and union of separate parts, being that as they are within the Essence they are still included in the way of a heyuli etc. and are non separate from the Essence and have no separate existence at all. The same is also true with any other attribute, such as the attribute of Gevurah [severity], Netzach [victory], or Tiferes [beauty] and other such examples of essential attributes. Each and every one of these attributes were all included within the essence of the Infinite Light that is called the "Upper Purity" and is also what is referred to as Yachid [Single, Only], which is representative of a higher level of unity than the term Echad Pashut [a simple one or a simple unity], which implies a union of many individual parts to form one whole, while as Yachid indicates a single essence that is not composed of individual parts at all, as was explained in Chapter 10.
Until the level of the attribute of Kingship [Malchus] within the Essence of the Infinite Light, which is called Malchus of the Ein Sof [Infinite]. Even It is included within the Essence of the Infinite Light in the way of an essential heyuli, and therefore it is completely infinite as it is found within the essence of the Infinite Light. For, exactly as the desire for kindness is completely infinite as it is within the essence of G-d’s light or as there is no limit to His wisdom; so too the attribute of Hisnassus [lit. upliftedness or removal meaning that of leadership, being singled out and uplifted over ones peers - ie Malchus, Kingdom] that is included within the essence of the Infinite Light is similarly in a state of complete infinity. Being that Malchus is the lowest of the ten sfiros and it is the aspect of the Infinite Light that descends and is vested within creation in order to enliven it and in doing so it is changed and limited according to the particulars of each creation; therefore, it might have been thought this limited revelation was not included within the Infinite Light, which is simple and devoid of all limitations which created beings are subject to. The Mittler Rebbe, therefore, comes to stress that even this level of light is included within the essence of the Infinite Light and not only that, but as it is found within the essence of the Infinite Light it is also completely infinite, meaning that it is totally simple and has no limitations. This is so even to the point where it can not even be differentiated from any other of the ten sfiros for at that point they are all one within G-d’s Essential Infinity and perfection.
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The material in this series is copyrighted by Rabbi Yossi Markel