The element in him that is bigger than him

AiynBase with R' Paltiel 1/13/10 Wednesday 27 Tevet 5770

8 line from top of page 9 – line starts “ohr”. 


Where is the root of the metzius davar? It is due to the tzimzum. The light after the tzimzum has this element of being a thing “unto itself”.


It is a presentation of light, as if to address the question of, “who are you?”


the interior / pnimi of the kav doesn't feel itself to be “outside” - it is as if it is still included in the etzem / essence.


Chitonius / externality has an element of presentation. Pnimius does not have this element. There isn't a sense of “i exist outside of myself” and thus we say after the tzimzum it is still absorbed in its source.


To have an identity outside of the essence, it has to have a sense of “who am I, what is my function and why am I here?” Pnimius doesn't have these questions or this perspective at all.


This is all to say that the external part of the kav is from the aspect of malchus of ein sof – or from the yesod ha-neelam. In simple terms it means it is from the ein sof that can relate to worlds.


All the sphirot have the sense of “this is my view” (they have an inner view and don't have to justify it), this is in contrast to the principle of malchus, where the view is so refined that it now has truth and effectiveness beyond itself. This is like a king – a king rules over people who do not appreciate his thoughts. He rules over them by the principle that his thoughts are valid internally and also outside – even in a place where it is not comprehended.


A king is inherently a king. His nefesh is bigger than that of an individual. His presence is bigger than himself. We call a person by a name to show that he is a real presence in a bigger reality. This shows that his shlichus / mission is bigger than himself. In torah there is no imprisonment.


This light was affected by the tzimzum so that it would have the element of coming forth outside the etzem.