“Cause and Presence” p: 174

AyinBase with R' Paltiel Wednesday18 Elul 5772  

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.