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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 14 Part 1
Now that the Mittler Rebbe has explained the tzimtzum (Lessening) and the reshimu (Impression) in chapters twelve and thirteen, he will now proceed to explain the kav [line] of light that is drawn out from it. This kav representing the limited revelation of the G-dly light, which is revealed on the level of each created being according to its level that it can receive.
Now in the words of the Mittler Rebbe:
Now, after explaining the concept of the tzimtzum and the reshimu and how specifically the reshimu is the source of the revelation of the kav, it is necessary to understand in a particular manner the aspect of the kav u’chut [line and thread of light] that is drawn out from the level of the aforementioned reshimu.
However, first it is necessary to understand its general concept - that it is the exact opposite of the aforementioned reshimu. For, in general the point - symbol of the reshimu - indicates the concealment and removal of everything till there is nothing left but like a point (or dot) and even this point or impression (both representative of the concept of the reshimu), which does remain indicates specifically the lack of downward extension. This being the concept of a lack of the issuance and revelation into length and width, as represented by the form of the Hebrew letter yud h, which possesses no inside or cavity etc., as is known. So that, the reshimu, as indicated by the form of the letter h represents a complete withholding of the light, remaining completely self-contained and just as the letter h does not spread out to a length or width and contains no cavity, so too, the reshimu represents a complete lack of extension to reveal the particulars included within it, which would form an encompassment sheltering the existence of creations. Rather, the light of the reshimu remains completely concealed and contained only within itself.
Now we have to understand what this means - that the reshimu represents a complete lack of revelation and also why this is so for, as far as the concept of the tzimtzum above the reshimu, which forms it is concerned - i.e. the fact that the original light was condensed until only a point was left, from this alone it is possible for it to be quite the opposite, that there will be a revelation. For, as a result of this tzimtzum everything was included within the reshimu in a condensed or hinted manner and the like. Yet, this can not be the reason that the reshimu remains concealed within itself, for not only does this concept pose no contradiction to any future revelation, on the contrary this is the main cause of the entire revelation of influence to the recipients, as mentioned previously. However, the fact that this point indicates an absolute lack of extension to below to any recipients, it would seem that this is surely called a complete and true tzimtzum to hide and conceal everything so that the light will not come into revelation below to the recipients. For, even though the concept of the tzimtzum preceding the reshimu does not pose a contradiction to a revelation to later recipients, for it does not represent a complete removal, but rather, only a hiding or condensing of the original light. Therefore, it is still possible for this light to be revealed afterwards, for it does remain after the tzimtzum, only that it is in a hidden manner. Yet, the fact that it is concealed in a way of a reshimu, so that all that remains is a single self-contained point, seemingly negates the possibility of any further revelation. For, even though none of the original light is missing from this point, because the tzimtzum only concealed and did not remove the light. Yet, now that it is only a single point it will not spread out to any further revelation. This would be analogous to a mentor who, when preparing to teach a class condensed his entire understanding into a single point, summarizing everything that is to be taught in the class. For example, if a teacher were to be asked what subject he was going to teach and, in answer, he declared that he would be teaching mathematics. Now, the word mathematics is a single point, which includes as its definition the entire broad and lengthy knowledge of all fields of math, with all of their particulars and applications. Yet, even though the mentor included everything within this one point, however, if this one word was all that he were to teach to the students they would gain nothing. For, even though everything is included within it as far as the tzimtzum that formed this point is concerned, yet, because this word is a single point it can not be grasped by the students in a manner of understanding. Rather, for this the students require a long and broad explanation.
So too, it can be understood in regard to the reshimu left over after the tzimtzum that it represents the opposite of revelation, not because it is missing any of the original light, but rather, because its very point-like nature makes the light that it intrinsically possesses inaccessible to revelation to any lower recipients. It is, therefore, necessary to understand how it possible for the light of the kav, which signifies a revelation within creation in a manner that can be received by each created being according to its level, to come out from the reshimu, which seems to be permanently locked within its natural level, perceivable only by G-d Himself Who already knows everything that is contained within it. Just as the word mathematics is only understood by one who already learnt the entire subject, but the word itself will not disclose any information as to the intellectual treasures it contains. So that, even if one is proficient in much of mathematics, the word itself will reveal nothing more to him as to the further horizons it contains, but rather, one can only perceive within the word as much as one already learnt and it will teach one nothing new. If so, then how can the revelation of the kav, which would be comparable to an explanation of a subject in a manner that it can be understood, be brought out form the single self-contained point of the reshimu?
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The material in this series is copyrighted by Rabbi Yossi Markel