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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 12.08
The first analogy of the Reshimu was of the blueprint an architecht makes of a building.
The second analogy of a sign to remember.
Until now it was demonstrated how there is a complete concealment of the original Light in the Reshimu, however, another essential aspect of a Reshimu is also that it is seen as being completely outside and separate from the original Essence and Self. The Mittler Rebbe, therefore, gives a separate set of analogies to stress this point.
Now in the words of the Mittler Rebbe:
There is also another manner of explaining this Reshimu, which expresses the concept of the contraction and concealment much more than the previous analogies, and this is such as someone who throws a stone, that the power that carries the stone becomes separate from the essence of the person who threw the stone. Yet still, the entire power of movement is enclothed within the stone in a hidden manner. Only that it is absolutely separate and distant form the original essential strength of the hand. On the other hand, this is not the case with the power of movement of the hand itself, as it moves something itself physically i.e. that the person is holding the object while moving it, that in such a case the power of movement is enclothed within the physical object that it is moving in a much more revealed manner, as was mentioned previously. In this analogy it is clear that the person’s connection to the thrown object is completely concealed, for once it is thrown and the person returns to what ever the person was doing there is no way to detect who threw the stone and the thrower is now free to make entirely different movements. Yet, the entire strength of the person is enclothed within the stone carrying it and in fact the entire essence of the person is enclothed within the stone and, therefore, that person will be held fully responsible for any damage that results from the stone, to the point where if the stone kills someone it is possible that the thrower would be liable to death, G-d forbid (if done on purpose).
However, even in this analogy the stone is still moving, so that even though the one who threw it may be concealed, but the essential nature of the power of movement did not change. In this way this analogy is similar to the blueprint, where the form of the building is still apparent. Therefore, the Mittler Rebbe now gives another analogy, which is similar to the analogy of the mnemonic, in that the entire nature of the original light is concealed and yet there is also a change of nature and a removal from the original essence and self.
Now in the words of the Mittler Rebbe:
There is also an even greater type of concealment than this, which is similar to the concept of the impression that is only like a sign to remember, and this is like when one hints with his hand to a very deep idea. Like, for example, the peace sign, which represented the entire hippy philosophy or a soldier’s salute, indicating allegiance dedication and acknowledgement of superiority. That, in such a case the movement of ones physical hand is removed from having any relationship to the spiritual idea, for the world of intellect is completely spiritual and abstract while the world of action is physical and concrete, and yet still, the concept is understood from this hand motion etc. (Now the Rebbe gives one more analogy) or even more than this, the concealment of the light of the intellect within the movement of the fingers when one is writes down this intellectual concept, and as is explained elsewhere at length. So that, in both of these analogies it can be seen that the physical movement is completely removed from the spiritual world of intellect, hands just don’t think, and so in away the entire original light of the intellect is completely removed and none of it is found within the hand. Now there is only a physical movement, which has no relevance to thought and understanding. Yet, at the same time the intellect leaves a sort of impression on the movement of the hand and through this impression the entire intellectual concept is enclothed within the physical movement and the message is transferred in its entirety. This is true in the case of the hand motion, which acts as a sign of some concept, so that the hand motion itself takes on a meaning. Even though there is no intrinsic intellect found within this movement, the meaning sort of hovers around this movement in a hidden manner, giving it meaning.
However, in the case of the hand signal this intent is revealed and is consciously being used as a vessel for the intellect. So in a way the light of the intellect is not completely concealed within the movement. On the other hand, in the analogy of the movement of the fingers when writing, there is no revealed meaning within the movement of the fingers in forming the letters. For, the movement of the fingers is not what reveals the message, but rather the shape of the letters that are written. Yet, the entire concept must be enclothed within the movement of the fingers, for this movement is where the shape of the letters come from and so the entire message that is received by whoever reads these letters is coming from the intellect that was hidden within the fingers.
In addition, after all of these analogies are understood it can be seen that they can be somewhat overlapped. Like, for example, this book itself, the Mittler Rebbe took his long and deep understanding of G-dliness and then brought it down into a short summary explained using physical analogies so that even someone who is not at all comparable to his great level of intelligence, knowledge and holiness would be able to receive this knowledge. As he himself writes that this book is a summary of everything that a person can understand about the Hishatalshellus and that even though there are many details that he does not openly discuss here, but from what is explained here it is possible for one to come to know and understand everything else. Also this entire knowledge was included within the movements of his fingers when he wrote this book once it was written it became like a rock, which is outside of ones essence and can be thrown. As this book was "thrown" many miles and over hundreds of years to reach each and every reader that ever did read or ever will read this book. What’s more, not only is the intellect of the Mittler Rebbe enclothed within the physical blotches of ink on this page (or pixels on a computer screen), his very essence is enclothed within this book and, therefore, he is personally held responsible for what we understand and that is why, in his introduction, he asks G-d for forgiveness for any type of mistake that may have unintentionally crept into the text, for he is responsible for his teachings.
However, the essential point that all of these analogies come to is the one, aforementioned, conclusion: that in a Tzimtzum were only a Reshimu is left over the essence remains hidden and yet, at the same time, the entire essence is included within this impression and point etc. and this is sufficient explanation for the understanding.
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The material in this series is copyrighted by Rabbi Yossi Markel