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Page 35 – about 12 lines from the top. Line starts “hamshacha haatzmus...”
It would seem that the measure of the mitzvah is to limit it so that it will be acceptable to the world.
No. Torah is rooted in atzmus, and thus the measure is also essential.
Thurs there is a “download” of essence by this measure.
The world is adjusted to torah. The torah is not adjusted to the world. Tzimzum is to restrain/limit the light, but the measure/medidah of mitzvah is not, necessarily restraining, it is gving you the whole thing in its form.
The measure was created in his hidden essence, not after the fact with the recipient in mind. The ratzon comes to express what's in torah – there is a “tov” that has no counterpart in “ra”.
He decided to present His whole self in this measured manner. This measure is not limiting. This is a voluntary, not a force measure.
The soul is the essence of life. Yet is gives life by choice. This is the same paradox as saying that it is an essential measure and yet not by force.
The soul doesn't have to work to give life to the body. The body has to work to stay healthy to be a vessel for the life of the soul.
The light of the neshamah as it comes to us is not an act on the part of the neshamah. It is by virtue of the presence of the neshamah. “day” as opposed to “light” is like having the sun itself. If it was an act on the part of the sun then we would have only light and not day. Candle light does not make “day”. The sun gives us “itself”.
So too with the neshamah – it gives us life – the body is alive and does not fall apart. But the neshamah also gives “day” - it gives itself and elevates a man from being a physical entity to being a neshama entity. We see things from a neshamah perspective. We have the neshamah itself, so we don't just have a living body... we have life in a body.
The nefesh itself comes to us, not a finite representation. Thus there is absolutely no limit to the heights a person can reach, through, careful and refined avodah.
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... וחיי עולם
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