There is a new principle being brought out. We said the nature of light is to return to or stay in its source. There is no revelation of light on its own – it comes out only when there is a keili. Torah a mitzvot are the keili and especially bitul.
The absolute necessity of bitul is because this is from ohr ein sof, which is ungraspable – it in intangible – so how do you relate to it? You relate to it, just because it is there, not through your faculties. You put yourself aside.
The more profound the bitul, the more suited is the vessel to receive the ohr. There is a direct relationship – more bitul, more suitable. Chochmah is described as primarily the inyan of bitul. The wisdom and insight of chochmah is not of its own. Bitul means he relates to the truth as it is.
The flow of light through Torah is called tzinor which has the same letters as ratzon. That refers to the ratzon/will that there should be revelation of light in the worlds. This is the result of the tzimzum and the way elokus “put itself aside.”
This “putting himself aside” is the bitul in the ohr ein sof itself.
The kesser represents the principle of the bitul in the ratzon itself. This bitul in the ratzon, shows that it is not the ratzon that is the main thing, but rather the kavanah. Even though kesser is a makif and above, it relates to that which is below.
This is expressed in the neshamahs of Israel, when they first said “we will do it” before “we will hear/understand”. This statement was not self nullification. Ultimately we want to have closeness, and the first step is first relating through action. So Israel put aside their own ratzon to be keilim/vessels for elokus/G-dliness.
The angels put two crowns on the people corresponding to the stance of “we will do” and “we will hear (nishmah)”.
The idea here is that kesser is bitul ha ratzon. The true inyan of ratzon, as it comes from the nefesh is not for anything specific. It represents the nefesh itself. It has a ratzon lichiyot, not out of fear of not being, since this is not possible for the nefesh. It is the essence of life. Life can be passive or active. The nefesh has a life-force. This ratzon is a force of the nefesh itself cannot be translated into chochmah, binah or daas. It is representative of the etzem ha nefesh. In order for the force to be “viewed” from outside by chochmah, it has to be contained.
What shows there is the ratzon lichiyot. Kesser (for chochmah) is the bitul of that ratzon.
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