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.
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