New, improved Kabbalah Series

Until now in the Mittler Rebbe was explaining only the "short kav/line" or the "beginning of the kav/line," which is the first issuance out from the reshimu/impression and it is still in the manner of a heyuli. This means that, as was explained earlier, this first extension of the kav/line is a heyuli for all of the particular issuances that are measured out by it, while it itself is not yet limited to any particular measure (as a line is a heyuli for a multi-dimensional figure). This is the true kav/line itself, however, the light of the kav/line extends throughout the entire hishtalshellus. First, it extends to malchus of Atzilus (Kingdom of Emanation) where it is stopped by a tzimtzum called a parsah [lit., curtain] and only a glimmer of the original light of the kav/line passes through into Briyah. Then again, this glimmer stops at malchus of Briyah (creation) and only a glimmer of this glimmer passes on to Yitzirah (formation) and then, only a glimmer of that on to Asiyah (action) and all of this will be explained later. In this chapter the Mittler Rebbe will explain the two general ways that the kav/line extend into the particulars of egullim [circles] and yosher [straight-lines]

In the words of the Mittler Rebbe:

It is now necessary to understand the particulars of the concept of how this kav u’chut [line and thread] has makifim [encompassing or surrounding lights] and pnimim [pervading or internal lights]. As it is stated in Eitz Chayim that the kav/line "circles and returns and circles again and again forming a circle within a circle like the skins of an onion etc." (as is explained elsewhere at length). Beginning with the first encompassment and circle, which is called the "Lower Purity" etc. and it is the aspect of the general makif [encompassment] that encompasses the four worlds of ABY"A [Atzilus, Briyah, Yitzirah, Asiyah; Emanation, Creation, Formation, Actualization] equally (as stated in Eitz Chayim).

However, we must first precede this with an explanation of the general concept of how this kav/line is an all-inclusive heyuli to all of the many particular issuances that branch out from it. Starting from the beginning of the hishtalshellus until its culmination in the end of the world of Asiyah etc., as mentioned previously. Which, this all-inclusive heyuli relationship can be understood based on the known analogy of a general thought. G-d’s desire for creation being described as beginning as a single thought for the entirety of creation, which with this general thought G-d gazed and oversaw the entirety of creation along with every occurrence that was destined to be from the beginning of time until the end of all generations etc., in a single glance (and in the words of Maimonades this is the idea that with the knowledge of Himself G-d knows all of the creations, as is explained elsewhere).

Now the explanation of these matters is known - that there are two types of will:

First - there is the simple will within the essential self, which is completely included within the essential self. This includes even a particular desire that is predetermined within oneself, such as how one wishes to preform a given kind deed or how one wishes to speak and think about this particular deed, or likewise the desire to conceive a particular concept or to have a desire and pleasure in a particular thing etc. This is what is called the ratzon ha’muchlat (the decided will) meaning the predetermined will, or one’s unique taste, which is a component of one’s essential character and personality.

So that even though this ratzon ha’muchlat or taste connects to the revealed extension of one’s will into an actual desire for a particular thing - for everything that a person does is according to their unique taste and style - however, this inner will or taste remains included within one’s essential self. As was explained previously, that though the essential heyuli will is the source of all of one’s particular desires, yet it always remains hidden within one’s essential self, for it is a part of the inner nature of one’s soul. It is absolutely essential and so does not extend out from itself and is not effected by its revelation. This is an understood thing, that even though what one does, says and wants may express their inner nature and taste, yet these external expressions alone are not the real character of a person at all. A person’s inner taste is a completely spiritual thing and is like an artistic movement. For example, one can go to a museum and see many paintings that are prime examples of the impressionist movement and yet none of these paintings are impressionism itself, for impressionism can not be painted. Its style can find expression in a painting and a painting can express that style and the style may even be learnt and understood by studying such paintings. However, impressionism itself transcends any particular work and can not itself be captured, it can only influence. The same is true with a person’s individual taste, it influences everything that a person does in life and yet transcends any particular aspects of the person’s life and, therefore, it does not yet contain a general and particular aspect etc.

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The material in this series is copyrighted by Rabbi Yossi Markel