 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 Summary
It is of supreme importance that one achieve a proper understanding of the concept of the Tzimtzum [contraction] of the original Infinite Light of G-d and the Reshimu [impression] of that Light, which was left over, for it is the cornerstone of the true unification of everything with the Essence of the Infinite Light of G-d. This recognition will affect a person to truly desire G-d alone to the point of total self sacrifice, for everything is revealed as being nothing in relation to the Essence of G-d’s Infinite Light. There are many analogies for this concept, but they all arrive at the same point, that in order for a finite creation to come into being from the Infinite Light it is necessary that there should first be a Tzimtzum [contraction or lessening] of the Light, so that there can be the jump from Infinite to finite. So that the entire infinity of the light must be hidden in order for the finite, which was included within it in a Heeyuli fashion may be revealed.
This is like the analogy of a mentor who wishes to relate a concept to a recipient who is, scholastically, completely incomparable to level of the mentor. Therefore, the mentor must momentarily hide the entire length, width and depth of his understanding, even within his own mind, in order to be able to explain the concept in a short and simple manner so that the recipient can understand. However, even at this time the mentor does not lose this understanding, it is just hidden in the back of his mind. In addition, even the student is missing nothing, for the entire length and depth of the concept is included within this short explanation in a hidden way. This is seen to be true as in the example of how the sages of the Gemorah were able to extract the entire Oral Law, along with all of the reasoning and methods of derivation from the short laws of the Mishnah. For although, at first glance the Mishnah does not discuss the inner reasoning behind the laws and how they are to be applied, yet from thorough meticulous study of the particular examples of the law given in the Mishnah they where able to build general principals from which the other aspects of the Law could be derived.
A second type of analogy for the Tzimtzum can be taken from how the spiritual life of the soul is enclothed within the physical life of the body. That in one way the essence of the soul is connected with the life of the physical body, as we see that the soul is affected by what occurs to the body. Yet, at the same time the soul remains above the body, "hovering" over it and, therefore, is not affected by the body. So that if a limb of the body is cut off this does not detract from the spiritual life of the soul, as is demonstrated by the fact that a blind person can bear a completely healthy child who can see etc.
The same is also true about how the spiritual power of movement comes into a physical movement. It is, on the one hand, contracted within itself, so that the spiritual potential for movement does not come into revelation. Yet on the other hand, the spiritual power is connected to the physical power and without it there would be no movement, as we see that dead dogs don’t bark or move. The same is also true about the conception of an idea from the spiritual intellectual potential, and other similar examples.
However, for the concept of the Reshimu [impression] there are a different sort of analogies, the basic idea of which is that the entire original Light is hidden and there only remains an Impression of the original Light. For instance how the entire plan for the construction of a structure is concealed within a blueprint, so that all that remains is small lines that have no apparent connection to building a house. In the blueprint, however, the shape of the house still remains, therefore, the analogy of a sign or mnemonic used to remember something is given. There the entire intellect is hidden, for there is no apparent relationship between the two and yet the entire idea is enclothed within this sign.
Then there is another type of analogy, which demonstrates a greater degree of concealment, such a thrown stone. There the stone and the force that moves it is completely separate from the person who threw it. Although it is still appears as a movement. Therefore, the analogy of a hand motion, which is used to hint at a deep concept is given. In this analogy the movement is completely removed from the spiritual nature of the concept that it is expressing and yet the intention of this motion is understood. This concealment is demonstrated to an even greater degree by the movement of the fingers to write down a deep concept, there the intention is not even understood at all from the movement of the fingers themselves, only that through them the concept is transferred to the paper.
However, the point of all of these analogies is one: that in this impression the entire original light is concealed and yet this impression includes everything in a hidden way.
Further, one must understand that Tzimtzum SheLo KiPshuto - the lessening is not to be understood literally. EG in the example of mentor and receiver there is no real lessening of the intellect by the mentor and even in regards to the receiver the intellect is lessened in order to finally give over THE ENTIRE INTELLECT to the receiver - like in little children they learn 1st grade intellect then 2nd grade intellect then 3rd grade intellect then ... then college intellect until finally they themselves can be a Professor.
Previous |
Enlarge |
Next |
The material in this series is copyrighted by Rabbi Yossi Markel