“Nothing to Catch” p:173

AyinBase, Ayin Beis, with R' Paltiel Friday 13 Elul 5772 

Page 173 – lower quarter of the page (line starts, 'zehu...') For text, see picture below.

In everything there is 'what is being done' and 'who is doing it'. You may say 'his hands are doing it', but it is 'he himself'. This is the principle of this discourse, that there is a 'who' involved in 'what is being done'.

Why is this difficult? The word essence – which has to be recognized, but cannot be described. Essence is in-an-of itself. So our question is how can light, which is an emanation, have an essential quality. This is what we are struggling to explain, that the light, while it is light has an element of essence.

How does it do this? This is by means of dvaykus/cleaving. Meaning that while it radiates outwards it remains attached. Light says, 'I am here, but I stand for, not myself, but my source', and thus the light has an essential quality.

An example of this is Jewish law that, 'the agent of an individual is like him'. Light carries the essence element – it comes in the name of the one who radiates it!

Sight is like emunah/faith – it is beyond experience and sensing – it is knowing directly. There is no way that you can tamper with this. Nothing can interfere with it. Emunah is deeper than sight. Sight is like chochmah/wisdom. Emunah/faith is beyond this.

Light cleaves and is self effacing, representing, but the source from which it comes.

We have concluded the principle that in the light above the tzimzum there are also levels.

In essence there is no 'essential form', but when the light comes forth there is an 'essential form / tzurah atzmis' because of the devaykus/cleaving element.

“The Clock on The Wall” p: 173

AyinBase, Ayin Beis, with R' Paltiel ThursdayNight 12 Elul 5772 

Page 173 – lower third of the page (line starts, 'de-shame...') For text, see picture below.

The word 'be-emes' – this means 'going down to the truth of it'. In everything in the world and in everything in the whole path of creation you have keilim/vessels and orh/light.

What are these 2 elements – light and vessels?

Think of a clock and a clock on the wall. As far as the clock is concerned, there is no difference between being in the closet or being on the wall. But when you put it on the wall, an extra element is added to it – the human element is added. It is intangible. It cannot be measured.

And yet this is the true value of the whole phenomenon. The value of it is that there is a human being. This is the general reference of 'be-emes' – 'in truth'. It does not lend itself to touch and easy identification.

The clock hangs from the wall on a nail. But that is a lie. The real thing that hangs it there is the human being's desire that the clock hang there. This is be-emes – the truth behind it.

A person can speak and be silent. So you may say it is not representing nefesh. Like the clock the speech is completely separate from the person, but 'be-emes – from the truth perspective' there is a connection and a G-dly presence is represented.

There are levels to a person's name. As he is, as he is called, and as his name is bestowed upon something that he owns.

Light is present only as a result of cleaving. Light by definition is present only by being attached to its source.

Light and vessels are both a present. But what makes light exist? And what makes a vessel exist? A vessel exist because it is built. It is made. Light exists exclusively through cleaving.

And when you have light, is there only the light or is some of the essence coming along with it?

Think again of the clock on the wall and how that represents the human being. It could have been any kind of clock and it could have been hung in any place in the room. But if it is representative of the owner, it will demonstrate 2 things – how it is and how he wants it.

Sunlight reflects off an object and hits the eye. This is physically how we see... But is this all that sight is?

When the sun comes to the world it comes at the level of light. It pushes of the darkness. It doesn't convert the earth to 'all light'.

Then there is another aspect that the sun provides. It transforms and eliminates dark. It becomes 'day'. For this period, the darkness is gone. This is light that brings an element of sun with it.

Both of these levels of light are cleaving to the sun. But only the second level is transformative and changes the whole scene, as it brings the essence with it.

The metaphor of 'the name' was to enable us to relate to the principle that in the light before the tzimzum there are also levels. So if we see the difference between how the light is in light vs in vessels then surely in the level of light far preceding the tzimzum is in a level of true cleaving/deveykuth.

How did all this help us talk about the infinite light before the contraction? After the tzimzum the light comes back, but this time via a narrow passage, called the 'kav' (line). A metaphor for this – think of sight – in our world we can only process things that come to us in an orderly fashion (this is how we eat, drink and breathe). This is what 'world' is. G-d is a fundamental reality. But world needs the feeling of 'I am here and not here – I am coming into being'. It exists only in a created manner. So the light comes via a narrow passage, so you see how it comes into the world. So world cannot process the infinite light (ohr ein sof).

The phenomenon of name in a person represents not any of his features, but his presence. This is like the 'infinite light' before the tzimzum/contraction.

  

Poem

Before I Took Up This Journey

Before G‑d opens his fist
to let a soul gently descend into this world,
He whispers a name, an occupation, a future bride:
“So-and-so, the architect
will marry so-and-so, the teacher’s daughter.”
If I lie asleep in my bed—
wherein the sages say a man’s soul goes back,
and he is partly dead—
if you must rouse me,
please, my wife,
do not even place your small hand
on my shoulders,
but whisper my name,
remind me that I am such-and-such a man
and you are the dark-haired daughter of so-and-so,
chosen for me
before I took up this journey.

From G‑d’s Optimism by Yehoshua November

“Poetry and Prose” p: 173

AyinBase, Ayin Beis, with R' Paltiel Thursday 12 Elul 5772 

Page 173 – middle of the page (line starts, 'kuli...') For text, see picture below.

When looking at the topic of essence and light from the essence we began to discuss, 3 levels of garment. The soul and the body, second thought that cannot be divested, but can be changed, and lastly speech that can be silenced.

And though speech can be silenced, it is not really a separate faculty. It affects closeness in another person. Even in deed and action, like giving a gift to someone, there is also a closeness created. The difference is, that the benefit is in the object itself, but in speech, the speaker adds an essential element. This shows that it is not a separate presence, and that's why it causes an elevation in the other person.

So in truth the speech carries the speaker with it.

The name applies to the person, while the body is the recipient of the soul.

“Body and Soul” p: 173

AyinBase, Ayin Beis, with R' Paltiel Wednesday 11 Elul 5772 

Page 173 – middle of the page (line starts, 'kuli...') For text, see picture below.

Yesterday we looked at body and soul. We were looking at how the body is a garment for the soul that allows it to function in a physical world – nothing more! And actually the functioning is a soul functioning.

The reason we can think of the body as primary is because we are so involved with providing the body with its needs...

Imagine yourself with all you physical needs contained in a capsule and shot off into space. Some say, 'so what's so terrible?!' But it is beyond terrible – horrific idea. But the reason it has a degree of accepatbility is because there is such a focus on bodily needs. But satisfication of these needs is not what the human being stands for. The human being is a soul reality. The body is there to help the soul accomplish its mission.

In the human being the body and soul are inseparable. The definition of a human being is that he functions with a soul quality in a physical world. So they are inseparable.

Then there is the level of 'letters of thought'. Thought's significance is it its 'letters'. The soul has its truth and reality – that is inherent to it. Through thought you can know what it stands for. The letter/ot/os of thought is the 'coming forth' of the soul. The real thoughts are, 'what am I experiencing of being a soul in the body?'

The body is in total subservience to the soul. When we see a man we see body and soul unified. We see life itself, because the body is totally null to the soul, without any life of its own.

You don't know what the soul is about, unless it is put into words – 'letters of speech'.

Since a person cannot function without thought it means it is 'part-and-parcel' of him. He's in a constant state of 'thought action' – even when resting, he's doing something. Only the soul can be passive, since it is truth itself. The body is continually active when it is alive – the thoughts move continually.

We have been looking at 2 levels of garments. The soul dressed in the body (and the body says, what you give me I will take), in contrast to the 'letters of thought', where the soul participates in bodily terms.

Then there is a third level of garment – this is speech. It is also a garment of the soul, but it is not a necessity. There is a time to talk and a time to refrain from speaking.

“Soul Activity” p: 173

AyinBase, Ayin Beis, with R' Paltiel Tuesday 10 Elul 5772 

Page 173 – middle of the page (line starts, 'kuli...') For text, see picture below.

The Rebbe is saying that we will look at the levels of the name in greater detail.

There is the body of man and the soul is dressed in it. Then there is thought and speech... these are levels that tell us about the name.

In thought there is a paradox. On the one hand you can change garments... the body is a garment to the soul, but it cannot be changed... yet in thought there is also the element where there is substantial connection – one can change the thoughts, but not be without thought. Speech is different. One can speak and not speak...

to us the body seems like a primary presence. The soul compliments the body so that it is alive, but we see the body as the one that walks and does things in the world... However when you look at the situation more truthfully, 'when a car moves, the gasoline is not aware of what it is being used for, it burns. In the body we land up being concerned with the most external aspect'...

But when we walk, it is not the body that walks. It is a soul inspiration. It is the soul that understands what walking is and translates it on the body level... all our activities are really nefesh/soul activities. The body is merely a garment for the soul and does not know what it is doing...

This is similar to the principle of the name. The name is what brings a person into a bigger environment, like the body brings the soul into a worldly environment. A soul without a body is not a human being...

Thought is a garment for the sechel/mind of man – this is so sechel can be part of the physical arena. Without 'thought' it remains only part of the soul.

“Ownership and Elevation” p: 173

AyinBase, Ayin Beis, with R' Paltiel Monday 9 Elul 5772 

Page 173 – 9^th line from the top of the page (line starts, 'kuli kenaal...') For text, see picture below.

We pointed out that there is the essence of light and then there is the spreading of the light.

The essence of light is not derived from essence, but it cleaves to the essence.

The cleaving is what gives it the quality of essence. A quality vastly different from how it is in the 'spreading of the light'. Nevertheless the 'spreading light' too is in a manner of 'cleaving/devaykut'. Although different from that of the essence of light.

This is like tha application of a person's name on some object that he owns. This is like the 'spreading of the name'.

The name is applied in an essential way. And the object has an elevation by having 'the name ' associated with it. This is like the 'field stood up' when it entered into the domain of Avraham/Abraham our father.

So it is only the 'spreading of the name/light' but nevertheless the name is united/mechubar with the person and his qualities are transferred to the object which has an elevation.

This 'spreading of the name' is like speech. Just as in the metaphor of 'the name', so too in the human body. The body is only a garment to the soul, 'you have dressed me up in skin and flesh' says the verse, but nevertheless it is connected and united with the soul, to the extent that he can not actually remove it...! This is the level of garment that is inseparable.

Then there are the 'letters of thought'. Thought is also a garment, but it is one that can be removed. He can remove one thought and take on a different thought.

Still there is a very intrinsic element – 'thought flutters continually' – as long as the soul is in the body, there is continual thought, although the thoughts can be exchanged, one cannot be without thought. Then there is speech - as the verse says, 'there is a time to talk and a time to abstain from speech'. But even so, in truth speech too is not separate...

… to be continued.

“Essence and Exposure” p: 173

Lion's Head, Cape Town, South Africa

AyinBase with R' Paltiel Sunday 8 Elul 5772 

Page 173 – 9^th line from the top of the page (line starts, 'kuli kenaal...') For text, see picture below.

Presence is preceded by a general arousal (hit-orarut klali). It is not focussed on anything specific. Nevertheless there is an 'all encompassing' recognition.

There are 2 levels. In essence there is everything, not due to existence of everything, but due to essence. With hispashtus ha ohr (spreading of the light) there is everything by means of existence.

The rivalry between holiness and unholiness can be seen in their perspectives of light. Holiness doesn't see darkness as primary.

Light is first identified in hispashtus – the spreading/revelation of the light.

Inside the text - 31^st minute of the video.

The reality of the person is that he has to have a name. How so? Because the real person is not what he is, but what G-d makes him. The G-dly reality in him is the real reality. This reality in the person is not 'as he is unto himself' but as he is in the world...

The topic is that the essential light is above the 'general arousal' – hithararut klali.

There is essence behind this light. There is chochmah and binah – chochmah/wisdom is the basis for the binah/knowledge. When you look at the binah per se it is a logical presentaion that seems to have a bottom up structure.

So how does it depend on chochmah – a higher essential reality? Chochmah is like sight. The reality we perceive in sight is different from any thing we can get with out other senses. We get reality without having to touch it. This is like reality itself, without the need for justification. You can never describe the impression of sight – it is reality itself.

The way things are in chochmah/sight – you see things due to them being part of their source, rather than being their own presence. This is a metaphor for something 'cleaving to the essence' (devaykut be-etzem).

When essence chooses to be revealed it presents a light and this light represents the essence.

“Essential Participation in Creation” p: 173 AyinBase with R' Paltiel Friday 6 Elul 5772  

Page 173 – 6^th line from the top of the page (line starts, 'hithorarut...') For text, see picture below.

We spoke about many levels, and subtle issues concerning the light. These go into the general category of hispashtut ha-ohr – spreading of the light.

But the light that is above the level of general arousal (hithararut klali), is comparable or illustrated by 'the essence of the name'.

A human being must be a participant in the world – this is 'essence of the name' and so too above; atzmus has an essential participation in creation.

But we don't say He cannot divest Himself from the name. There is absolutely nothing that compels Him!

The light He gives, and the possibility of revelation is all by His will – it is volitional. He can relate and make light, and He is able not to create – He is not compelled.

So how do we refer to 'essence of light' – 'etzem of the light' if light is functional? This is only to say that when he wants to make light, the light is in a state of total union with Him.

This light expresses the essence, although in essence there is no light!

Nothing compels Him or that the light should be thus... but when there is light, then the light itself is called etzem ha ohr – essence of light.

“Perfect Satisfaction; Truth Beyond Description” p: 173

 AyinBase with R' Paltiel ThursdayNight 5 Elul 5772 

Page 173 – 1st line from the top of the page (line starts, 'ruck...') For text, see picture below.

We are in the middle of something subtle. The subtle points expose to us a truth beyond description.

This connects us to a real reality.

What we said here is that we should be able to understand these principles in the infinite light before the tzimzum/contraction.

Hashem had a desire to create (lehatil ulivroh) – and this is expressed by the making the world. What is the desire to create. We relate to keeping busy and active – this is a mundane look at 'it came up in His will to create'. But the Rebbe says, this is not the case – there is no boredom above. He perceived and projected worlds. If worlds exist in a G-dly reality that is 'spreading of the light' rather than essence.

And this is descriptive of the 'calling of the name'. Worlds are a projection that call Him, 'create me'. It is a projected world that elicited that desire. A name means, 'he has a presence outside himself'.

Before tzimzum/contraction, there was no 'outside', yet there was the aspect of 'name'. It represents the truth and greatness of essence, that should there be an outside, He would be present there too – and this is the aspect of 'name' within the essence.

And above the arousal of His will, and the first glimmer of the projected worlds... there is also a level. It is above world or the eventual frame work of world. There, there is an overall/general arousal (hithororuth klali).

Imagine a person without any arousal or will. A man may have full health and not be able to move – sunk in a deep depression. But he is still alive. He is alive, without 'the will to live' and 'I am not talking of the will to do something. The soul is ineffective. None should know of this level. He's living at a plant level.'

Then there is a state where one has a sense of life. Nothing interests him, but he has the sense that 'something should interest him'. 

Understand the difference between these two states. In the first state he is alive, but it does not speak even of general 'wanting to live'. The second man has a general state of wanting. Nothing is important enough for a focus, but there is an overall sense of life.

Now above we can use the same terms, but with a very different meaning. Above, no life means higher than life – higher than expression! The absolute truth does not need to express itself. There is a kabbalah expression, 'pleasure hidden within – a king complements his own reality and is perfectly satisfied – the need for expression is precluded'.

We live after the tzimzum/contraction and do not exprerience essence, but we have a soul and so we can project this topic...

Recording starts at this point.

Above there is no will for worlds, there is an arousal, an expression. An expression that does not say anything – a general want for everything...! Essence is 'everything' and there is an arousal to recognize this at minimum (al kol panim).

But the level that is called essence of the light, that is higher even than the 'general arousal', this is comparable to the 'essence of the name'.

In our world we are aware only of the name being functional. By contrast the Torah declares, 'yes, there is essence of the name. You are a human being with a real name.' A human being is meant to relate to everything, and perfect everything. He doesn't look at things from a precarious view!

“Similar to Calling by The Name” p: 173

AyinBase with R' Paltiel Tuesday 4 Elul 5772  

Page 173 – 1st line from the top of the page (line starts, 'ruck...') For text, see picture below.

So in like manner, with greater subtlety we can understand how this topic of 'the essence of the name' and 'the exposure of the name' is up Above.

After the tzimzum/contraction there is 'drawing down', but this is not possible above this level. Above, the light encompasses everything. Yet still above 2 levels can be differentiated. One is 'the spreading of the light' – that He had the will to 'create and emanate' worlds.

This projecting of worlds, means creating a state of being that certainly needs 'hamshacha' – drawing down input from above. So the creation of something that is not essential was identified above. The starting of this projection is reflective of the level of 'calling of the name'.

Ratzon/will is a makif/surrounding faculty. Ratzon here means, will of the entire essence. It is not a 'want' due to any lacking.

Calling by the name is possible only when there is an outsider. And the outsider recognizes something of you. This means some aspect of you has projected itself to the outside. So it is no long exclusively you. This was His will – 'aliya be ratzon' – to create this situation.

To explain: the principle of 'ratzon/will' is very important. We try to point out that one of the toughest things for us to relate to is that there should be a life, without any kind of external cause. We can readily understand 'cause and effect'. There is no sensitivity unless it is being stimulated/disturbed is the outlook of the world. It is very important to relate to a fundamental reality.

We have a real soul and can relate to this.

Ratzon/will is a faculty of the soul. What does he want if there is nothing missing? Gemara says, 'worldly desire can never be satisfied'. And spiritually it is the same thing. You should not be satisfied with your level – you should want spiritual growth...

On the spiritual side it is due to the excellence of what he has. In the physical world if you have $100 you want $200. This is based on a lacking. When you have the $100 you realize the lack of that amount. In spirituality it is different. It is not based on lack. The desire for spirituality is, 'I am human, and I want the truth, not because it satisfies me, but because it is the truth, and this is like a ladder, when I attain a level of truth I see more, and I want a greater leve of truth...'

In summary, the ratzon/will of the soul, represents its truth. It is not base on lack. I came to the world not due to a lack but because I am His ambassador. I have a mission that He gave me, and I feel a connection to the One who sent me. I sense that in everyday life. The soul only wants Him – it doesn't know anything else.

“Money on The Table” p: 172-3

AyinBase with R' Paltiel Tuesday 4 Elul 5772  

Page 172 – 5^th line from the end of the page (line starts, 'bishmo...') For text, see picture below.

Having explained the phenomenon of 'name' and the way there are 2 distinct levels – the way it is in union with the individual, and the level of how his name applies to properties that he owns, we can see how the name as it applies to himself is like essence, and the way it applies to other things is like 'hispashtus'.

We are looking at the principle of how hispashtus/spreading of the light has an element of essence, even though it is called a 'reflection of a reflection'.

This is reflected above.

The ten sphirot are described in the Zohar as raza/secrets of His name. And the calling of His name is the revelation/expression of the 10 sphirot in atzilus. As it says in the Zohar, 'You have brought forth 10 tikunim/perfections' and this 'bringing forth' is the sphirot at the level of gilui/revelation.

The 10 sphirot as they are contained in the ohr ein sof also have an element of 'names', but they are the 'essence of the name' the name itself.

So we are talking about how it is above, but we can still have a slight understanding... a sense of what this is referring to... A person has to have a name – this is part of the reality of a person and gives him a real presence. Without the name the person is present only in himself, and not present in the world.

The name is essential, since it establishes his presence in the world. The presence is such that by being present he can affect his reality upon the world. He does this through his 10 sphirot – the essence of his soul is grasped by these 10 and then revealed.

A person brings reality to the world. The reality is that, 'everything has its place – everything needs to be respected'. And who recognizes this – who senses this – who expresses this? The soul of the human being.

The human soul says, every human being is part of Hashem and has a place to be and function. The US Declaration of Independence reflects this truth. They saw it from a earthly perspective, 'that everyone should have a place', we give it expression from above.

Essence contains everything. Not because it was brought there, but because it contains everything.

“You and The Snowflakes” p: 172

AyinBase with R' Paltiel Tuesday 3 Elul 5772 

Page 172 – 7^th line from the end of the page (line starts, 'hitchabrut...') For text, see picture below.

We are looking to see how a 'reflection of a reflection' has a connection to the essence and can also be call 'essential form/tzurah atzmi'.

To look at this we have been talking about the 'name'. A person's name is bound with him, though it only refers to the reflection of him. It is so bound with him that he cannot divest himself of it.

Then there is another affect of the 'name'. This is where the name can be applied to objects and property that a person owns.

This application of a man's name to other objects is call 'hispashtus'. As discussed yesterday objects can be sold and thus the name associated with them can change.

6:30 minutes of video; into the text. This difference we identified regarding the use of the 'name' can be applied to the name per se (having a name) as opposed to being called by a name.

A name in truth applies only to a human being. It is proper that a person has a name. So the name is due to his own reality. It is not based on a whim.

A person is a true entity. Not part of a species.

The essence of the name is in the category of connection with the person – unified with him.

The level of 'called by name' is not as deeply connected to him.

“Being Called by Your Name” p: 172

AyinBase with R' Paltiel Monday 2 Elul 5772 

Page 172 – middle of the second paragraph of the page (line starts, 'kmo...') For text, see picture below.

We are aiming to show how the spreading of the light, still carries with it an element of essence, and this is called tzurah atzmi / essential form.

And to understand this we are looking at ha-arah/reflection and 'reflection of a reflection'.

Pirkei Eliezer says, 'before the world was created there was just Him and His name'.

Yesterday we looked at the topic of 'name' in contrast to 'light'.

You might have thought that name refers to the person himself, since it has not seperate person, yet we are saying the 'name' is only a reflection. The name is not the essence of the soul and the life of the person.

It is only the ha-arah/reflection of them.

So the name is referring to the reflection of the person. We said yesterday, that a baby gets given a name after birth. Why? It it the declaration that this person is now a member of humanity. The name represents the person in the place where he is not present. It brings a person to a broader environment.

In the name of a person, there are differences between aspects of the name. On the one hand it relates to him, though not to his very essence. It does not define the fact that he exists. It identifies the ha-arah – reflection – presence, rather than existence, but he cannot divest himself from this ha-arah/reflection.

A name can be removed from objects and property at the time of their sale. So we see that when his name spreads and applies to some objects, it is not as intrinsically connected as it is to himself.

A name is not just a reference. It is a reality. How is it a reality? It seems added on... but it is real because he is real and ownership is real. When you own a property, then the reality of the property itself shouts out, 'I belong to this person!'

This is what gives the world reality. A property that is not owned, is not in neutral space, it is in G-d's hands. And when a person claims it, it is fundamental, because G-d was holding this property for him.

This is in contrast between an animal holding its turf. The animal does not have ownership. It never becomes his.

So when the name of a person is applied to an object that he owns, there is reality to this.

The connection of the name to an object is weaker, than the connection of the name to the person.

“Not a Random Signifier” p: 172

AyinBase with R' Paltiel Sunday 1 Elul 5772 www.dailychassidus.blogspot.com 

Page 172 – 5th line of the second paragraph of the page (line starts, 'shelifnay...') For text, see picture below.

Essential form is not to say there is a form in essence, rather that 'If essence wanted to show itself, it would be in this form.

'Shem' is the name as he is referred to. Ohr is the person as he appears. So how can name and light be one? Name seems arbitrary. But that's not true. Take ownership – in a country there is a level of convention - social contract, but that is vastly different from ownership according to Torah. Here ownership is protected by Him.

No other creature has ownership except the human being. Hashem is the ultimate owner of the world, not only in the sense that He made it, but it exists because He makes it, and he assigns ownership.

A human being has true ownership. This is like a name. You have a true name. The baby is given a name. It is not a random signifier. It is a declaration of the presence of this human being. It is not just a reference point.

The Future of Note Taking.... p168

See how Noach prepared these notes from the start of our section of the discourse... beautiful...!

p168   קסח

ואלה תולדות יצחק בן אברהם אברהם הוליד את יצחק,

“And these are the offspring of Yitzchok ben Avraham, Avraham bore Yitzchok”,

וצ''ל אומרו יצחק בן אברהם דהול''ל

And it is necessary to understand, it states “Yiztchok ben Avraham” when rather it should have said…

ואלה תולדות יצחק וכמו גבי יעקב דכתי' אלה תולדות יעקב ולא נא' בן יצחק  

”And these are the offspring of Yiztchok” similar to that which is written in regards to Yakov, “these are the offspring of Yakov” and does not say ben Yitzchok

ומפני מה נא' כאן יצחק בן אברהם, ומה נא' עוד אברהם הוליד את יצחק אחרי שכבר נא' יצחק בן אברהם כו'

And so why does it say “Yitzchok ben Avraham”, and why does the verse continue to say “Avraham bore Yitzchok” after it has already been stated “Yitzchok ben Avraham”?

ורש''י כ' תולדות יצחק, יעקב ועשו האמורימ בפ', וצ''ל מה משמעינו בזה.

And Rashi comments “offspring of Yitzchok, Yakov and Esav mentioned in the parsha”. And it is necessary to understand  what is the implication of this commentary.

ולהבין כ''ז צלה''ק משנ''ל דצלמינו הוא בחי' צורה עצמית

to understand all this, it is necessary to preface first that which was explained previously that tzalmeinu (our form/likeness) is the aspect of the (whats the translation for tzura atzmit)??

דצורה הוא בחי' האור והגילוי שנק' צורה עצמית כו'

that this form is the aspect of the light and revelation that is called the essential form etc.

"form" being an expression of light and revelation in as much as the form of something is that which is presented outwardly to represent the essence in a place where it is not as light becomes revealed from a luminary and represents the essence of 

the luminary as essentially light. 

דהגם דהאור הוא באין ערוך כלל לגבי העצמי דאינו גם בבחי' גילוי מן העצם כו'

that even though that this light is without any comparison or qualitative relation to the essence and is not even the aspect of being revealed from the essence etc.

here the essence is G-ds primary essence itself and therefore we can not say that this light has the quality of being revealed from this essence for it is incorrect to say that this essence posses light i.e. that it serves as a source for anything

מ''מ  להיותו צורה הראשונה שמן  העצמית יש בזה כח העצם כו' 

never the less being the first form which comes forth from the essence it does contain in it the power of the essence etc.

The statement that this is the first form to come from the essence does not mean that this form possesses an essential quality due to its chronological closeness to the essence i.e. the first form. Rather this form is of such a quality that it is appropriate and fitting that it be the first to come forth from the essence. Similar to the first glance of an awesome awe-inspiring panorama. The perception of the absolute reality apparent to the observer in his first glance is not due to its being first. Rather because this reality is what is most prominent and true to the human observer it is fit that it is what he should perceive first.

See below how how Noach takes notes from the start of our section!  Beautiful...

ונת' שזהו ע''ד בחי' מחה''ק דא''ק

 as was explained that this is similar to an aspect of the the primary/primordial thought of Adam Kadmon

דעם היות שהוא בבחי' אדם ומחודש שנק' אדם דבריאה דכללית

that even though that it (Adam Kadmon) is of the quality being an Adam and is a novel creation, as denoted by the title The Man of the General World of Briah

The very title of Adam Kadmon, "the Primary Man" is a contradiction in terms. The name man signifies a novel creation, who's structure with a beginning middle and end is a microcosm of the entirety of creation. On the other hand Kadmon "primary"  refers ultimately to G-d himself the only primary existence who's true existence proceeded everything and is contingent on nothing

מ''מ להיות שזה אדם הראשון שנתהווה מאוא''ס ב''ה דהיינו בחי' מח' הראשונה כו', ה''ז בצלם אלקי' 

שחשב כבי' מח' זו ויש בו מבחי' אוא''ס הקדמון לכל הקדומים

never the less being the first Adam to brought into being from the Ohr Ein Sof, meaning it has the quality of the first thought etc. therefor it is in the form of G-d, that thought (so to speak) this thought and therefore this Adam has the quality of the Ohr Ein Sof which is the ultimate in primary existence.

The term "first thought" provides insight into the nature of the relation between the first form and the essence. In contrast to the intellectual and emotive faculties of the soul, thought which is only a garment of the soul does not posses any qualities or structure of its own. Therefore the presence of thought relays nothing about the nature of thought itself but rather only that there is a thinker. And because it is only a representation of the true existence of the human thinker it contains some aspect of the truth of his existence i.e. thought is constant in the mind just as the soul is a constant presence through out the body.

ועש''ז נק' א''ק כו', וכמו''כ בח' האור להיות שזהו גילוי הראשון מן העצמות יש בזה כח העצם ועש''ז נק' בחי' צורה עצמית כו'.

And therefore it is called Adam "man" (and at the same time) Kadmon "primary". And the same is true of this light. Being that it is the first revelation from the essence, it has with in it a quality of essence and is therefore called the essential form etc.