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Now, after giving the analogies for the concept of the Tzimtzum and the Reshimu in chapter twelve, the Mittler Rebbe will proceed to explain the analog for these concepts as to the meaning of the Tzimtzum of the Infinite Light at the beginning of the Hishtalshellus (Chaining down of the worlds) in order to allow for finite creations to be brought into existence and also what is the nature of this Reshimu that was left over from the Infinite Light, the revelation of which originally filled the entire spiritual and physical "place" in which the world is now found.

Now in the words of the Mittler Rebbe:

The analog for all of the analogies that were mentioned previously for the concept of the Tzimtzum and the Reshimu can be understood as it applies above to the general concept of the Tzimtzum that is called the empty place, which this Tzimtzum is the removal and the concealment of the Infinite Light into Himself, in order for it to be possible for there to be a issuance of Light afterwards, as mentioned previously. However, this is not to say that this Original Light was removed and concealed completely, but rather, this is like the analogy of the removal and concealment of the knowledge of the entire depth and length of the explanation of a concept within the mentor’s self, at the time that the mentor teaches the concept in a short way, as was mentioned previously. Where, as was explained the mentor does not lose his original understanding of the concept that he is summarizing, nor is the student missing anything when he receives this short explanation, for everything is included within it in a hidden way. If so, that this Tzimtzum of the Infinite Light is similar to that which takes place within the mentor’s understanding, then based on this even after the entire Hishtalshellus of the four worlds ABY"A [Atzilus, Briyah,Yitzirah, Asiyah; Emanation, Creation, Formation, Actualization], which stand in this "empty place," which was emptied by the Tzimtzum, the concealed aspect of the Light of His Essence encompasses and surrounds the entire Hishtalshellus of the Kav even after the Tzimtzum. In addition, just as before the Tzimtzum the Light of His Essence filled the entire "place" which, after the removal of the light that was affected Tzimtzum became this "void hollow" and "empty place," where the entire Hishtalshellus, including our world now stands - as is stated in Eitz Chayim - so too even after the Tzimtzum the Light of His Essence still exists in its original state in a completely infinite fashion even within the "empty place" made by the Tzimtzum. Only that this Light is not revealed in respect to the issuance of this Light to the recipients i.e. creation, which is termed "below" in regards to the Infinite Light, as it represents a "lowering" from its original infinite state. However, in regards to His essence there is no change in this respect at all, as with the analogy of one who knows the entire lengthy explanation of a concept, that he can immediately answer a question on even the deepest and most complex aspects of the subject he is explaining even at the time that he is teaching it to his pupil in a short manner etc. demonstrating that the mentor did not lose this knowledge even when explaining only an abridged version of the subject.

As for what is stated that "He makes darkness His concealment," as well as the statement of the Sages that the order of creation of the world is that in the beginning there was Darkness and then afterwards there was Light etc., which both imply that there is a actual removal and concealment of light in order to create the world. This is only in relation to the creation, which is termed "below," for they only receive the Light that is drawn out of the Reshimu [impression] of the original Light that was left after the concealment of the Original Light, as mentioned previously. So that the intention of any such statements, which imply that there is a concealment or removal of the Light of G-d is only in relation to the perception of creation, but in G-d’s eyes everything is revealed, just as it was before the creation. This is also the meaning of the statement "You are holy and Your name - i.e. the essential light of G-d - is holy" and removed. Indicating that both G-d’s essence and even G-d’s Essential Light (i.e. the Essence of the Infinite Light, which, as mentioned previously, is the revelation of Himself exactly as He is) are completely holy and removed from creation (the Hebrew word for holy can also mean set apart and these meanings are related, holy meaning that which is set apart from the mundane). This means that G-d remain above and completely unaffected by the changes in His revelation effected by the Tzimtzum and Hishtalshellus.

As it is similarly stated "You are He before the creation of the world and You are He after the creation of the world etc." likewise indicating that G-d is not changed by the creation of the world. As it is stated "For I, G-d, have not changed etc." because this that G-d "reveals deep things from within - this - darkness" and concealment of the Tzimtzum and Reshimu afterwards by way of the light of the Kav, is specifically from the same Light of His Essence, Which preceded the Tzimtzum. Meaning that the existence of creation is not a contradiction to G-d’s Existence, nor does it constitute any sort of change in His unity and perfection in any way.

Similarly, this is the meaning of the statement "You are He." For the pronoun "You" is in the second person tense, which indicates that the one whom is being spoken about is present and it is, therefore, used to represent how G-d is revealed to us after the Tzimtzum in an immanent fashion. While as the pronoun "He" is in the third person tense, indicating that the one being spoken about is not present (or at least is outside of the conversation) and it is, therefore, used to represent how G-d is removed and hidden from creation i.e. the Infinite Light that precedes the Tzimtzum and was concealed by it. Therefore, the statement that "You are He" is to be interpreted to mean that light of G-d that is revealed to creation after the Tzimtzum is the same as the light of G-d that precedes the Tzimtzum and is concealed from creation, only that we do not consciously perceive this fact.