Kimei Tzeischa Mei'eretz Mitzrayim - Part IV

The Previous Rebbe’s discourse1 continues, explaining that the creation of the worlds has its source in the Kav [the narrow vector of Divine illumination that shined forth after the First Tzimtzum]. For the Divine illumination that preceded the tzimtzum was so great [that it was impossible] for the worlds to have been created (in their present state).

At present, the worlds exist within a framework that recog­nizes higher and lower levels. {This defines the aspect of space in terms of spiritual existence.} The Divine illumination preceding the tzimtzum, by contrast, had neither a beginning nor an end, nor did it recognize any higher or lower levels.

Moreover, the general light preceding the tzimtzum is an illumination which is included in His Essence, and a light that is included within its source is entirely nullified, to the extent that it should not be referred to as “light” at all.2 Thus, it is impossi­ble for it to serve as a source for the existence of the worlds. It is possible for an entity to serve as a source for the existence of another entity, only when the existence of the original entity is itself distinct [from its own source].

This was achieved by the light of the kav. Since it is drawn through the tzimtzum, it became a distinct light, possessing higher and lower levels. Therefore, it can serve as a source for the creation of worlds.

It is possible to explain that these two aspects of the kav mentioned above [— that it possesses higher and lower levels; and that it is a distinct light —] parallel the two dimensions of the world mentioned above — [that the world possesses limits and that it conceals G-dliness]. The existence of higher and lower levels within the Kav that parallels the limitations within the world. The concept that the Kav is a distinct light (i.e., it is not entirely nullified) is reflected in the concealment and hid­deness [of G-dliness which characterizes] the world (and causes feelings of self).

Based on the above concept — that the worlds are called Mitzrayim because: a) they are characterized by limitations; b) they are not nullified and are conscious of their selves — it is possible to explain that the kav as well is included in the category of Mitzrayim. [This implies that the ultimate conception of] the exodus from Egypt, the liberation from all limitations, is through the revelation of the essence of the Or Ein Sof (G-d’s infinite light) that transcends the tzimtzum.

This explains why the Future Redemption will complete the exodus from Egypt (liberating [mankind] from all limitations), for then the illumination of the Divine radiance that preceded the tzimtzum will be manifest [throughout all existence]. Within this illumination itself will be manifest the infinite light that tran­scends the light that has [even a subtle] connection to the worlds. And ultimately, there will be the revelation of G-d’s Essence.