 Previous |
 Enlarge |
 Next |
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 12.01
It is now necessary to understand an explanation of the concept of the aforementioned "first Tzimtzum" (Lessening) and the Reshimu [impression] that was left after it etc. Though it is known to those who are familiar with Kabbalah and Chassidus that there are many details to this subject of the Tzimtzum and the reshimu and it is necessary for one to cogitate profoundly on the true inner nature of them, even more so than on other aspects of the Hishtalshellus. For this is the central aspect of the true Yichud [union] with the Essence of the Infinite Light - how everything is as nought before Him etc., even the entire Hishtalshellus of the Kav (line) etc. is all like nothing compared to the Infinite Light. Until, through this realization a person will be able to align his will with utter dedication to the point of self sacrifice for the Essence of the Infinite Light alone (lit. to direct his will with total giving over of his entire soul to the Selfness of the Infinite Light alone that is that he wants nothing else at all). For, when a person realizes how even all of the greatest physical and even spiritual entities and pleasures are only creations that came from a mere impression of the Infinite Light of G-d and their existence is nothing in relation to the Infinite Light of G-d and they have no independent existence from G-d, for as viewed from G-d’s point of view everything is still one with Him, as the light of the sun as it is within the sun. So that, from G-d’s point of view even now there is still only the revelation of the essence of the Infinite Light called Yachid, which is completely one with G-d. When a person comes to realize this, then automatically a person’s sole desire will be for G-d Himself and any physical or even spiritual sacrifice means nothing. So that as soon as a person comes to perceive this truth his entire being will be consumed by a desire for G-d alone and nothing else.
As it is similarly stated "You are Him, G-d, alone; You made the Heavens, the heaven of the Heavens etc." ( the continuation of the verse is "and all their legion, the earth and all that is upon it, the seas and all that is in them, and you give them all life; and the heavenly legion bows to you") and this is the meaning of verse "the King Who is exalted alone," referring to the level of Malchus of Ein Sof [Kingdom of the Infinite], which precedes the Tzimtzum, which this level is exalted even over the "days of the world" of even the highest world - A"K (Adam Kadmon) , which this level of Malchus of the Ein Sof is called the "days of old," that where mentioned previously. This is also the explanation of the verse "The Heavens and the Heavens of the Heavens can not contain You," namely that "The Heavens" refer to the level of the general encompassing Light after the Tzimtzum (the Lower Purity) for just as the Heavens completely encompass everything on earth equally and the influence of the Heavenly bodies’ influence on the weather and the like is responsible for almost every natural occurrence, so too, by way of analogy, the encompassing Light encompasses everything within the Hishtalshellus and under its influence and driving force everything within the Hishtalshellus occurs, and similarly the "Heavens of the Heavens" refers to the general encompassing Light as it is before the Tzimtzum (the Upper Purity), which is called the Heavens of the Heavens for it encompasses even the entire general Light of the hishtalshellus and it is the true encompassing Light, for the encompassing Light after the Tzimtzum bears some relationship to that which is surrounds and is affected by it, this is not the case with the encompassing Light before the Tzimtzum, as will be explained in Chapter 13, and still even this ultimately high and lofty Light "can not contain You," meaning that it can not serve as a valid medium to express the Essence of G-d, not even in the way of a vessel for a vessel, such as "He engraved an engraving in the Upper Purity etc.," indicating an engraving for an engraving, meaning that the letters that were engraved within the Light of Kadmon, or Malchus of Ein Sof as it precedes the Tzimtzum, serve only as a vessel for a vessel, but even this is only to reveal the Infinite Light that spreads forth from G-d’s essence, which is called Echad and not the revelation of the Essence of G-d Himself - the Essence of the Infinite Light as it one with G-d, which is called Yachid. (The concept of a vessel for a vessel or an engraving for an engraving is like someone who engraves letters into a precious stone, which is so brilliant that the letters are not apparent from the stone itself and, therefore, in order to read them it is necessary to make an impression of the letters in wax, which is not as brilliant as the stone and so the letters are visible on it. So too, the letters engraved in the Upper Purity are not able to be revealed directly within creation, for the Upper Purity is such a lofty Light that no contrast would be apparent from the engraving. It is, therefore, necessary for these letters to be impressed within the Reshimu, where the original Light is not revealed and so the revelation of these letters is apparent, as is explained later in the book.)
This verse was said by King Solomon, who, upon completing the construction of the Holy Temple as G-d had instructed, exclaimed in bewildered astonishment: "The Heavens and the Heavens of the Heavens can not contain You, yet still, this house will?!" for, being that G-d is absolutely beyond all of existence, therefore, even the highest, most supernal spiritual heights are to Him considered as nothing exactly the same as the lowest physical thing. This being the case, nothing bears any relationship to G-d Himself, not as a light to reveal Him, not as a vessel to contain this light, nor even as an external garment in which the vessel for this light can rest. The only way that something can reveal G-d’s Essence is if He decides to put Himself into it and this is the greatness of the Torah and its Mitzvos (commandments), that G-d chose to be revealed through them. As it says that G-d said about the Torah "I wrote and gave My very Essence into it." and this is sufficient explanation for the understanding.
Previous |
Enlarge |
Next |
The material in this series is copyrighted by Rabbi Yossi Markel