We are looking at a new and difficult concept (same as yesterday). That kesser is actually representative of bitul ha ratzon. We are wanting to get a “tangible” grasp of this concept.
From below: it is much more personally vivid when we talk in generalities, in comparison to talking in detail. Talking in detail is focusing in on getting it done, or getting a real grasp of a topic, in contrast to getting a personal grasp of something.
Alternatively, what is a vacation? One goes and does nothing? How is this engaging? Usually one is focused on a job, on the details, in comparison to being on vacation and he can get back to the flow of his own thoughts – this is an expression of ratzon ha nefesh. In order to create and do mitzvahs you need to have bitul ha ratzon – this is na-aseh ve nishmah.
Before the tzimzum was all light; ratzon that does not need to be defined. Olamot/worlds are the opposite, a world has to be constructed, except we say that through this limit comes something higher.
What do we mean that sechel is based on ratzon? “You understand because you want to understand”. You are putting furniture in a room, designing the layout, but it is an empty room, the kesser is the empty room.
The ohr ein sof that fills the vacant space is ratzon atzmi. The first effect of the tzimzum is the kesser of the kav.
To learn you have to want to learn, but if you are too excited about the learning you can't learn.
What is the message of kesser? The empty room, is really the same space that was there before the house was built, but now it has a completely different message. That it is the same space, shows that ratzon is part of the etzem (experience of etzem).
Why mvatel/nullify the ratzon?
The real metzius of etzem (in contrast to experience of etzem) is when he has a house, in contrast to his ratzon/desire to be in open space and wander. Why? Because the inyan of adam is not just who he is, but why he was sent into the world.
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