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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 11.05
The Mittler Rebbe has now finished explaining the three stages within the revelation of the Divine Light as it exists before the Tzimtzum according to the analogies given in Chapter 10. Now the Mittler Rebbe will end off the Chapter by beginning to explain the next stage in the progression of the Hishtalshellus, the Tzimtzum itself as well as the "Impression" [Reshimu] of the original Light that was left over. This being sort of a transition leading right into the next Chapter, which begins to give the key analogies necessary to understand the concepts of the Tzimtzum and the Reshimu.
In the Mittler Rebbe’s words:
The fourth level in the progression of the Infinite Light down the Seder HaHishtalshellus (the Order of the Chaining down of the Worlds) is that after the aforementioned Tzimtzum there was left a sort of Impression [Reshimu] and out from it was drawn the Kav [Line of Light], which (this Impression left from the original Light) is in general what is referred to as the level of the "Lower Purity," (Tehiru Tata’a) this being the level of the general encompassing Light for the entire Hishtalshellus of the Kav etc. Meaning that this general Light encompasses the totality of the Hishtalshellus that comes after It and It is the inner power and life behind this Hishtalshellus for this aspect of the light that comes to be in a manner of an influence, which can relate to beings that are lower than the essence of the light.
Such as the analogy of the life force that extends from the soul into revelation to enliven the body etc. or as with the soul’s power of movement which is revealed as it extends into the body to move an object in actuality etc. That in both of these examples, the spiritual energy of the soul changed over from being spiritual in nature to being physical in nature, as was mentioned previously. As with the analogy of the physical growth of a plant, which comes from the spiritual growth. Such is the comparison between the Light after the Tzimtzum relative to the Essential Light before the Tzimtzum, the Light after the Tzimtzum being as far from the Light before the Tzimtzum as spirituality is from physicality. As a result of this great gap between the essential light and the light that creates the world, comparable to the gap between the spiritual and the physical, therefore, there has to be the classification of this Tzimtzum just for there to be able to exist the possibility for the Light of the Kav to shine forth, which, this Light comes in order to be a source for the worlds of ABY"A [Atzilus, Briyah, Yitzirah, Asiyah; Emanation, Creation, Formation, Actualization], as is known. However, even though the gap between the Essential Light before the Tzimtzum and the Light of the Kav that creates the worlds is so great and it, therefore, requires a tzimtzum in between, still all of the particulars of the ten sfiros of the worlds ABY"A [Atzilus, Briyah,Yitzirah, Asiyah] were all previously included within the essence of the Infinite Light in the way of an essential heyuli. Then, afterwards, through the tzimtzum the light changed according to the limited manner of the general diffusion of G-dly influence of the Kav as It first came in an encompassing fashion. This being comparable to the example of the spiritual life force of the soul when it comes to enliven the body, that even before it actually enlivens the body the soul already includes in a spiritual manner all of the particular physical life forces of the seeing and hearing of the physical body, as was mentioned previously (and the concept of the Tzimtzum [contraction] and the Reshimu [impression] will be explained shortly in the next Chapter).
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The material in this series is copyrighted by Rabbi Yossi Markel