Still trying to understand bittel ha ratzon.
Example 1 – Bittel ha ratzon represented by talking in detail rather than in generalities
Talking in generalities is a more enjoyable for a person – much more of an experience of himself – than talking in detail. Your personal experience is much more vivid when talking in generalities. To talk in detail, you must focus in and get some clarity (not to get a personal perspective on this inyan). Personal perspective will interfere with focusing in detail. Focusing in detail requires a bittel of his ratzon (his own personal perspective) in order to focus in on the task at hand.
Example 2 – Bittel ha ratzon is like poskining a shaila by counting up the number of opinions rather than having a deep personal recognition of the svarra.
Many times, achoronim who poskin a halacha bring down all the reliable opinions on the inyan and they count them up. Counting up the opinions is contrary to a personal experience in validating the svarra – but this is the only way to poskin a shaila.
Example 3 - Going on vacation is an experience of ratzon ha nefesh; doing mitzvos takes bittel ha ratzon
What is the principle of a vacation where you go and do nothing? Normally a person is engaged in a certain task and has to focus in on practical details. On vacation he can restore back to himself and engage in his own thoughts as they flow. This is a very enjoyable experience. This is an experience of ratzon ha nefesh. In order to create and do mitzvos – you must have bittel ha ratzon – this is naase v’nishma. b/c there is no room in your mind for anything else.
Nimshal – Hashem’s ratzon for the worlds is created through bittel of His essential ratzon.
“Before the tzimtzum there was the Ohr Ain Sof that filled the place of the challul.” There was no place for the worlds. The ratzon before the tzimtzum (Ohr Ain Sof) does not need to be explained, you see the reality of it directly. World, on the other hand, is that that there is no reality directly it must be constructed. Thus the presence of the Ohr Ain Sof before the tzimtzum does not leave any room for “world” since you see the reality directly. Ratzon l’olomos is created as a result of the tzimtzum, which was a result of the bittel of the essential ratzon that precedes the tzimtzum.
Ratzon before the tzimtzum is the active part of the etzm. In order to create the ratzon for olomos, there must be a tzimtzum of the prior ratzon.
Keser is that which “surrounds” the worlds.
Keser is the pshat – that which surrounds hishstalshalus. It gives room for his’. This keser comes as a result of bittel ha ratzon – for if not for the bittel keser would not be “surrounding” it would be permeating the entire existence.
What does it mean that keser gives room for hishtalshalus? You want to set up a room with furniture. The convenience and usage of the room is only the secondary aspect, but the primary thing is the room – the empty room. If not for the room, you can’t do anything. When you start with designing it, you are already designing something that has a higher view for what it is all about (the empty dining room). Keser provides the “empty room.” From this empty room, all the worlds can then be developed.
This is the same inyan as when we say “seichel is based on ratzon” or that “you understand b/c you want to understand.” The ratzon (keser) is the starting place from where all of the kochos can be developed.
The first effect of the tzimtzum is the keser of the kav, which is the ratzon that there should be olomos.
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