Page 49 – 5th line from the top of page (line starts: im ha-kaylim...)
We are looking at the nature of ha-arah/reflection (as opposed to essence). The ha-arah is affected by its setting and changes as it descends.
The light from after the tzimzum is generally known as kav/line. Before the tzimzum it was light unlimited. After it was light processed through a narrow opening.
There are 2 elements to this. A line of light carries within it the impression that it originates some place. This is the beginning of ha-arah – it is a reflection of light preceding the contraction. It is not the 'thing itself' but it has the effect and represents the origin.
Beyond atzilus, the kav/line is interrupted. Only that which is dressed in vessels of malchus of atzilus continues beyond there. What changed? The kav, though it is a narrow stream of light, it has an important feature of being rooted in the light that was before the tzimzum.
This element is interrupted at the edge of atzilus. Below that there is no recognition except for what is carried in the vessels of malchus of atzilus. This can be understood by looking at the prohibition against stealing. It is based on a direct recognition of a G-dly presence in the world. Things are the way He creates them. This is a direct connection to Him, but when we define it in the vessels of the prohibition against stealing the light becomes concealed, to the point of almost losing the reflection. The vessel becomes 'self justifying'.
The fact that it is rooted in a greater, fundamental truth is lost.
This is the difference between worlds of atzilus and biya.
The lower worlds of biya are a 'breakaway from the kav'.
Only the vessels of the malchus of atzilus are an exception to this. Malchus can relate to that which is beyond similarity. Like a king that rules over his land. The ministers relate to the king and his principles. The simple subjects just know that there is a king and he must be obeyed. That is the level of their relationship and that is where malchus is seen.
The king is a king not over his servants and ministers, but over the peasants and rocks and trees.
Malchus extends everywhere.
This is what allows the creation of the lower worlds of briya. But what comes through is not a sense of connection to where it comes from.
Atzilus has keilim, since in atzilus there is a ha-arah of the kav. Definitions appear that are not part of the ha-arah.
Malchus is a paradox. It is the lowest sphira, yet most representative of the king.
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