She lo bechinat metziut davar – this means that something is there because the truth is there. It is not there because something was done to bring it about. Something that can be done can be undone.
We go all the way up to ak, which represents the ein sof, but it has bechinat davar, since it is there by virtue of some kind of intent, not due to a primary presence. We cannot conceptualize some thing that was not brought into existence, but this is the case with elokus – meziuto me-azmuso.
We relate to that which we cannot possible understand. This relates us to the primary truth.
In Ak there is no metziut of sphirot, they don't have boundries, there is no way to distinguish by means of their presence, or even at the conceptual level, but it is not devoid of hagdarah. Anything that represents some kind of action or intent is a metziut.
Only that which does not represent an intent has no metziut. The beginning of the kav is ak (Adam kadmon). Adam is a reference to the whole seder of hishtalshalus. This ohr is representative of the ohr from before the tzimzum. Nevertheless, since it went through the zimzum there is a certain level of definition applicable here.
When furnishing an empty home, each room calls forth various furnishings. The room is not a mashal for ak – it is a mashal for atzilus. You don't sense that the room is part of the cosmos, you feel you are standing on flat ground. This is showing how even infinite space has a connection to metziut davar. Space itself is a creation.
We say shma, Hashem echad – aleph, ches, and dalet – that all is bitul to the aleph – the One.
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