AyinBase with R' Paltiel 11/14/11 Monday 17 Cheshvan 5772
Page 59 – about middle of the page (line starts: ”hanaal...” )
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From the perspective of the ohr ein sof the tzimzum has no effect. That realization is relevant only to the G-dly soul and to the 'high souls' to whom elokus is primary.
But the 'animal soul' has no connection to this reality. He cannot feel the unity of Hashem, nor nullification, and union with Him. The animal soul knows all through his own experience. This is like a normal child with undeveloped intellect – an interesting object he will put in his mouth. The animal soul cannot relate to pure sechel. It cannot relate to 'the truth, because it is true'.
The animal soul originates in a G-dly unity, but loses that orientation. It says 'how do I know anything exists, it is because I exist'.
The avodah/work of the nefesh habahamit, is “baruch shem malchuto le-olam va-ed” - meaning, 'yes, the world is in a state of existence but it should be engulfed by His nam'.
The world became a reality by means of the tzimzum. Even the 'animal soul' asks, what provides for the world. If you have light, you know there is a source. There is a distant derivative of essence perceived in the world. The world remains world, but there is illumination.
The animal soul has sechel and recognizes the limit of what it sees. It recognizes things through its own experience. But through this it can come to know G-d. The G-dly soul and sechel is directly sensitive to G-dliness.
Really the experience of sight is far superior to the process
of the camera.