Page
174 – 5th line from top of the page
(line
starts, 'na-aseah...') For text, see picture below.
This
is a new principle. We are looking at the effect of the tzimzum. It
brought about the possibility of bringing about a light that is in
proximity to 'world' – a light that has the element of process and
structure – hamshacha. Before the tzimzum that kind of light did
not exist.
In
addition to this there was the 'chozer and ha-ier' – the light was
removed and then returned... and the light was reduced so that the
world could exist. If the light from before the tzimzum, would
come, it would not allow for the existence of worlds. So it comes in
a way of concealment, not behislabshut/investment. And this allows
for the existence of worlds.
This
is in contrast to the parsa/curtain. The tzimzum is a greater
concealment than the parsa. The Rebbe explains that it means, that
it is the same light/with an element of essence, but without
hislabshut/investment, thus allowing for the existence of world. The
parsa accounts for hislabshut of light.
There
is an advantage to how the parsa allows for this investment of the
light. The creation of the lower worlds (biyah) comes by means of
this enclothement of the cause/mahus.
Everything
has a presence and the cause for the presence. The cause contains
the presence in a truer way, but it has it in a higher level where it
is not expressed.
When
you see someone walking, you know that they have an intention that
caused him to walk, but the walking itself is just the movement of
the legs... The intention is concealed.
Mahus
is the real thing, not just the presence. A person's soul is really
everywhere and this is the mehus of his walking...
the
soul of man is everywhere at the same time. Then that truth
expresses itself by chochmah and sechel.
In
chochmah one senses the mahus of the nefesh. He senses, 'I can be
there, not just because I can walk there, but because I relate to all
places...'
So
the parsa makes a separation, but it allows for the investment of the
mahus – the light of atzilus in biyah. This is like the soul
enclothed in a the body. This brings the body to life.
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