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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 12.02
The Mittler Rebbe now quotes another verse, which not only indicates that everything is as nothing in relation to G-d, but also explicitly expresses the idea that one’s sole desire should be directed towards G-d alone, as it is similarly stated "What is there for me in the Heavens" which refers even to the general Sovev - encompassing Light before the Tzimtzum, "and with You I desire nothing on the earth" referring to the level of the Kav U’chut [line and thread of Light of the Hishatalshellus], the level of the general Memaleh - pervading or immanent mode of G-dly revelation etc. This verse similarly indicates that a person should not desire anything except for G-d Himself, not even the loftiest spiritual levels.
There is a story that is told about the Mittler Rebbe’s father, Rabbi Shneur Zalman of Liady, also known as the Alter Rebbe [Old Rabbi], author of the Tanya and Code of Jewish Law, which illustrates this point. Once while praying, the Alter Rebbe was found passed out on the floor in a state of total rapture murmuring "I want nothing at all, I don’t want Your Gan Eden [Garden of Eden - Heaven, as in where the righteous go after they pass on, where they sit and bask in the rays of the divine presence], I don’t even want Your Olam Ha’bah [world to come; the true reward for the righteous, which will take place after the resurrection], I only want You alone! The point being that a person should not be tempted away from the service of G-d by anything physical or spiritual nor even to serve G-d out of anticipation of any sort of reward whether physical or spiritual, for it is all of absolutely no value in relation to G-d.
The understanding of the concept of the Tzimtzum and Reshimu is the key to arriving at this perception of how everything in this world is really only a revelation of the Essence of G-d and in truth there is absolutely nothing outside of Him. For this is what bridges the gap between the revelation of G-d’s essence mentioned in Chapters 10 and 11 and all of creation, which will be discussed in the rest of the book. So that once one understands these first Chapters properly the remainder of ones study will only be to see how each particular of creation ties back to this general point and that everything is completely nullified before the Essence of the Infinite Light and there is nothing outside of It.
The Mittler Rebbe will now give the key analogies for the concepts of the Tzimtzum and the Reshimu. It is known to those who delve deeply into the study of Kabbalah and Chassidus that there are many various types of analogies by which to understand the explanation of the concept of the Tzimtzum which is called "the empty place," this Tzimtzum being unique in that it is the only Tzimtzum, which expresses a complete "removal" of the original light, unlike the later tzimtzumim [contractions] where the light is merely lessened. However, the general point of all of these various analogies expresses one message and that is that in order for the Infinite Light to be in a manner of limited influence in the way of a "line" [Kav; indicating a single expression, just as a line is infinitely fine, expressing the progression of only one point], G-d had to contract the Essence of His light, so that It would remain concealed within Himself etc. and would not shine in Its entirety, but rather, only a minute drop of the infinite potential would be revealed. This is necessary in order that, afterwards, it will be possible to be a drawing forth of the Light in a manner of a jump of proportion. As was described in the end of Chapter 10 in the analogy of the power of growth, which "jumps" from being spiritual in nature to physical or likewise with the "jump" from the spiritual life force of the soul to the physical life force of the body. That before this jump can take place there first has to be a Tzimtzum, limiting the infinite spiritual potential to one particular expression. So that one must decide upon and limit oneself to one particular movement before one can actually move physically or to one particular sound at a time if one is to speak in actuality. So too, in order for there to be a revelation from the Infinite Light, which true to its name has completely unbound potential there first has to be a decision and a limitation of a particular revelation that is to take place. (Though it is important to note that G-d can not be said to "have" to do anything, not even to limit His revelation in order to bring it to one particular thing. Only that:
A.) as will be explained this limitation is only relative to us and not to G-d Himself, and more importantly
B.) even this necessity for a Tzimtzum is only by choice of G-d and the entire existence of such a light and the fact that it needs to be limited in order to be revealed are also be the choice of G-d, G-d being beyond any such limits.)
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The material in this series is copyrighted by Rabbi Yossi Markel