In the previous chapters, the Rebbe Rashab focused on the union between Chochmah and Binah and the synergistic way in which they complement each other. He concluded the treatment of that subject by explaining that the oneness between these contrasting qualities is brought about by a higher power, the essence of G‑d’s infinite light. He also identified Chochmah with concealment and Binah with revelation.
In this and the following chapters, he explains that the same motif applies on an even higher spiritual plane. In doing so, he introduces certain fundamental kabbalistic concepts, describing G‑d’s infinite light that existed before all being, clarifying that the revelation of that light was followed by the tzimtzum, which involves concealment, and after that tzimtzum ensued the revelation of the light of the kav. The synergistic interrelation between these two forces is brought about by the essence of G‑d’s infinite light that transcends both concealment and revelation.
וּבֵיאוּר הָעִנְיָן יוּבַן בְּהֶקְדֵּם תְּחִלָּה
In order to better understand this matter, we must first explain
עִנְיַן הַהֶעְלֵם וְהַגִילּוּי בְּשֹׁרֶשׁ הָרִאשׁוֹן
the motifs of concealment and revelation in the context of their original source.
וּכְמוֹ שֶׁאָמְרוּ רַזַ"ל מִתְּחִלַּת בְּרִיָּיתוֹ שֶׁל עוֹלָם בְּרֵישָׁא חֲשׁוֹכָא וַהֲדַר נְהוֹרָא
Our Sages declared,1 “In the beginning of the world’s creation, first there was darkness and then light.”
שֶׁיֵּשׁ כַּאן גַּם כֵּן בְּחִינַת חֹשֶׁךְ וְאוֹר הֶעְלֵם וְגִילּוּי
As such, creation involves the harmonious interrelation of darkness and light, concealment and revelation,
וְהַהִתְאַחְדּוּת
and their unification;
לִהְיוֹת מֵהַחֹשֶׁךְ וְהֶעְלֵם אוֹר וְגִילּוּי וּמֵהַגִילּוּי הֶעְלֵם כוּ'.
— that from darkness and concealment emerged light and revelation, and revelation led to concealment.
To focus on these concepts as explained in their source in the Kabbalah:
דְּהִנֵּה יָדוּעַ מַה שֶּׁכָּתוּב בְּעֵץ חַיִּים
There is a well-known teaching of the Etz Chayim:2
דְּקוֹדֶם הַצִּמְצוּם הָרִאשׁוֹן הַנִּקְרָא מָקוֹם פָּנוּי
Before the first tzimtzum — the contraction and concealment of the infinite light — that is referred to as the “vacant space” (makom panui),
הָיָה אוֹר אֵין סוֹף מְמַלֵּא כָּל הֶחָלָל כוּ'
G‑d’s infinite light (Or Ein Sof) filled “the void” entirely.3
The terms “void” and “vacant space” are relevant only after the tzimtzum. When G‑d’s infinite light was revealed, there was no conception of anything else. The complete comprehension of this concept is beyond our capacity because we exist in a world created within space. We conceive of light as being projected into a world that exists outside of that light. That was not true before the tzimtzum. There was nothing else aside from G‑d and His light.
Indeed, this — the conception of a “void” and “vacant space,” i.e., something other than Him — was the fundamental change that the tzimtzum brought about. The term “vacant space” refers to the setting allowing for the possibility of existence. “Space” is being used as an analogy, for the term is referring to spiritual existence and space as we know it is a component of material existence.
However, even as an analogy, the term “vacant space” is not entirely appropriate because it implies that there is space, only it is not filled with anything. That cannot be said about existence before creation. There was absolutely nothing — not a vacuum, i.e., space that is empty — but absolute nothingness, not even space.
Even the abstract conception of space described immediately above, is appropriate only after the tzimtzum. Before the tzimtzum, there was only G‑d’s light. It was only after the tzimtzum, when G‑d’s light was withdrawn, that it became evident that beforehand, it had existed in a “space.”
וְלֹא הָיָה רַק גִילּוּי אוֹר אֵין סוֹף
Nothing existed other than the revelation of G‑d’s infinite light,
כְּמוֹ שֶׁהוּא לְבַדּוֹ
as it existed unto itself. As explained in Chassidus, G‑d’s light is merely a ray with no substance. It is not an entity unto itself. Therefore, its existence together with G‑d is not a contradiction to His oneness.
שֶׁעַל זֶה אוֹמֵר עַד שֶׁלֹּא נִבְרָא הָעוֹלָם הָיָה הוּא וּשְׁמוֹ בִּלְבָד,
Concerning this it is stated,4 “Before the world was created there was only Him and His name,” i.e., His name refers to His essential light,5 i.e., the light that reflects His Essence.
In a physical sense, light represents a ray that expresses the source of light, enabling the qualities of the source to be known to others. For example, because the sun is a bright orb, its light shines brightly.6 Similarly, in a spiritual sense, G‑d’s essential light expresses His Essence and, therefore, is entirely infinite and undefined as His Essence is.
וּכְמוֹ שֶׁאוֹמְרִים אַתָּה קָדוֹשׁ וְשִׁמְךָ קָדוֹשׁ
Similarly, in our prayers we say,7 “You are holy and Your name is holy.”
As mentioned, His name is synonymous with His light. “Holy” implies distinction and separation.8 Just as G‑d’s Essence is holy, i.e., entirely distinct from our existence, so too, His name is holy and distinct.
וְכֵן אַתָּה אֶחָד וְשִׁמְךָ אֶחָד כוּ',
And we say,9 “You are one and Your name is one.”
שֶׁזֶּה בְּחִינַת מַלְכוּת דְּאֵין סוֹף שֶׁנִּקְרָא שְׁמוֹ הַגָּדוֹל שְׁמֵיהּ רַבָּא כוּ'
G‑d’s name refers to the level of Malchus (“Kingship”) of Ein Sof, also called shmo hagadol and shmei rabbah10 (“His great name”),
As explained in many sources, the attribute of Malchus is associated with G‑d’s name, because both Malchus and a name do not reflect the internal aspects of a person, but how he functions in relation to others.11
Although generally, Chassidus speaks of Malchus as a Sefirah, when speaking of Malchus of Ein Sof, the Rebbe Rashab is speaking of a much loftier rung, the manner in which G‑d’s Essence extends itself and brings into being a realm of existence outside Himself, as it were.
The term “His great name,” refers to G‑d’s very first name, i.e., the original possibility for another realm of being to exist.
שֶׁכָּלוּל בְּמַהוּתוֹ וְעַצְמוּתוֹ יִתְבָּרֵךְ מַמָּשׁ כוּ'.
which is included in G‑d’s very Essence.12
וְאַחַר כָּךְ צִמְצֵם אֶת עַצְמוֹ וְנִסְתַּלֵּק הָאוֹר הָרִאשׁוֹן
Afterwards, He contracted Himself, i.e., His essential light, withdrawing the first light totally,
וְנִכְלָל בְּעַצְמוּת אֵין סוֹף
and subsuming it within the Essence of the Ein Sof.
וְלֹא נִשְׁאָר רַק רוֹשֶׁם מֵהָאוֹר הָרִאשׁוֹן
Nothing but a vestige13 of the original light remained,
בְּחִינַת נְקֻדָּה אַחַת לְבָד כִּנְקֻדָּה דְיוּ"ד כוּ'.
one solitary point like the point of a yud.
דִּנְקֻדָּה זוֹ כּוֹלֶלֶת כָּל מַה שֶּׁאֶפְשָׁר לִהְיוֹת בָּא בְּסֵדֶר הִשְׁתַּלְשְׁלוּת
This point includes within itself all that could possibly be revealed in the Spiritual Cosmos (Seder Hahishtalshelus), the chainlike progression of realms of existence.
There is an apparent contradiction in the Rebbe Rashab’s statements: On one hand, the tzimtzum is described as absolute, a total withdrawal of the light. Simultaneously, he states that a point — the reshimu — from the original light remains and from that point, the kav radiates forth.14
These concepts can be explained by referring back to the analogy mentioned in ch. 21 and referred to below in this chapter — that of a teacher, whose understanding is of an entirely different level than that of his students, but wishes to communicate an idea to them. The teacher cannot reveal the concept as he understands it. Were he to do so, the student would be entirely confused and not grasp anything. Nor will simply communicating a portion of the idea be beneficial, because every aspect of the idea as the teacher conceives it is filled with the full intensity of his original conception. Therefore, he must withdraw his initial understanding entirely. He does not forget it; he merely diverts his attention from it.
Nevertheless, that stage of withdrawal does not allow for communication. What then does the teacher do? He starts to think, not about the idea, but about who his student is and what are his capacities of understanding. Having established that frame of reference, he then recalls the initial concept and contemplates what is necessary to communicate to the student, taking into account what he will be able to accept and comprehend. At this stage, a point forms in his mind15 — the starting point from which he can begin relating the idea to the student. From this point, he builds a new framework of conception, one that the student can understand and relate to.16
Similar concepts apply in the analog above. G‑d withdraws the revelation of His infinite light, absorbing it into Himself, as it were. He conceives of the possibility of independent existence, bringing into being the “vacant space,” i.e., a realm where no trace of the initial revelation remains. Were any vestige to remain, the world could not see itself as an independent entity. Establishing that possibility brings into being the reshimu, the point of light from the initial revelation that can serve as the starting point for existence that comes into being. He determines the degree of the original light17 that this framework of existence could accept and radiates that light forth — this being the vector of light described as the kav — and then, with that vector of light, brings into existence Seder HaHishtalshelus, the Spiritual Cosmos, the entire framework of spiritual and physical worlds.18
שֶׁזֶּהוּ מַה שֶּׁנִּשְׁאָר הַנְקֻדָּה לְאַחַר הַצִּמְצוּם
The reason that only this point remains after the tzimtzum
לִהְיוֹת דְּהָאוֹר הָרִאשׁוֹן אִי אֶפְשָׁר לָעוֹלָמוֹת לְקַבֵּל אוֹר זֶה כְּלָל
is because the worlds cannot receive the original light at all.
וְלָזֹאת צִמְצֵם וְהֶעֱלִים אֶת הָאוֹר בְּעַצְמוֹ
G‑d therefore contracted and concealed the light within Himself,
וְנִשְׁאַר רַק נְקֻדָּה שֶׁהוּא אֶפֶס קָצֵהוּ
leaving only a point, which is merely a trace of the original light,
מַה שֶּׁאֶפְשָׁר לָבוֹא לִידֵי גִילּוּי כוּ'.
all that could possibly be revealed.
וַהֲרֵי זֶה כִּמְשַׁל מַשְׁפִּיעַ וּמְקַבֵּל הַנִּזְכָּר לְעֵיל
This is comparable to the aforementioned19 analogy of a mashpia (a person who transmits) and a mekabel (recipient).
דְּלִהְיוֹת שֶׁעֶצֶם אוֹר הַמַּשְׁפִּיעַ אִי אֶפְשָׁר לְהַמְקַבֵּל לְקַבֵּל,
As explained previously, since the essence of the light of the mashpia cannot be appreciated and accepted by the mekabel,
לָזֹאת בְּהֶכְרַח שֶׁיַּעְלֵם הַמַּשְׁפִּיעַ בְּתוֹכוֹ כָּל עוֹמֶק חָכְמָתוֹ
it is therefore necessary for the mashpia to conceal the entire depth of his wisdom within himself.
וְנִשְׁאָר רַק נְקֻדָּה א'
There then remains only a point,
מַה שֶּׁאֶפְשָׁר לָבוֹא לִידֵי גִילּוּי לְהַמְקַבֵּל כוּ'.
that which can be revealed to and accepted by the mekabel.
וּבְדוּגְמָא כָּזֹאת הוּא לְמַעְלָה
Similarly, in the spiritual realms above,
שֶׁנִּתְעַלֵּם הָאוֹר הָעַצְמִי
G‑d’s essential light was concealed,
וְנִשְׁאַר רַק נְקוּדַּת הָרוֹשֶׁם
and, from the original light, there remained only a residual point,
שֶׁהוּא לְפִי עֶרֶךְ הָעוֹלָמוֹת כוּ'.
a level of light that could relate to the worlds.
אָמְנָם נְקֻדָּה זוֹ הִיא גַם כֵּן בְּהֶעְלֵם עֲדַיִן
However, this point is still in a state of concealment.
To refer back to the analogy of the teacher, after he has established the starting point for his lesson, he must then build it. Similarly, the point of the reshimu is concealed and revelation comes only afterwards, as the Rebbe Rashab proceeds to explain. Nevertheless, there is a fundamental difference between the analogy and the analog. The point from which the teacher begins his lesson is what remains from the substance of his initial conception, which had shape and form. The point of the reshimu, by contrast, is one of utter nothingness.
וְנִמְשַׁךְ מִמֶּנּוּ הַקַּו וְחוּט שֶׁהוּא בְּחִינַת גִילּוּי אוֹר,
The kav (“vector” or “line”) or chut (“thread”), i.e., a revelation of light, is drawn down from20 it.21
A line and a vector connect one point to another. Similarly, the kav connects the essence of G‑d’s light with the framework of material existence.
To summarize the kabbalistic concepts explained until this point: Originally, on a level above all being, there existed only G‑d and His light. Afterwards, when He desired to bring existence into being, He had to conceal His light. Furthermore, that concealment had to be total and absolute, leaving no revelation of the original light. Otherwise, that light would be too powerful to allow for there to be any other existence. Only a single point (the reshimu, “vestige”) remained.From that single point, was drawn down a vector (kav) of light from which all existence came into being.22
וְרֵאשִׁית הִתְלַבְּשׁוּתוֹ
The first stage of its enclothement
When light is revealed naturally, it does not have a k’li, “medium”; instead, it is revealed as is, without reckoning with the limitations of the place into which it shines. Thus, as explained in Chassidus,23 the sun’s light shines into murky places, totally unfit for its light. When light is enclothed within a k’li or a mekabel, “recipient,” the light is enclothed within — i.e., adapted and tailored to fit — the limits of the medium or recipient, like a teacher who adapts his lesson so that his students can understand.
This constitutes the difference between the light that shone before the tzimtzum and the light that shined afterwards. The light that shone before the tzimtzum radiated forth G‑d’s undefined infinity as is. The light that shines after the tzimtzum, by contrast, adapts and tailors G‑d’s light so that it fits the limits of defined existence.
הוּא בְּאַ"ק
is in Adam Kadmon, literally, “primeval man.”
The term adam, “man,” is used because the human body is a varied being, with different organs and limbs combining as a comprehensive whole. As such, the term adam is employed by Kabbalah as an analogy for different rungs of existence. Adam Kadmon, “primeval man,” is used because
שֶׁזֶּהוּ תְּחִלַּת הַהִתְהַוְוּת שֶׁנִּתְהַוְוָּה עַל יְדֵי הַקַּו
it is the first existence brought into being by the kav.
After Adam Kadmon, the Seder HaHishtalshelus, the chainlike progression of spiritual worlds begins. There are multiple spiritual realms enabling G‑d’s light to descend and bring into being our material world in a manner allowing there to be an appreciation of the spiritual realms above it and ultimately, of G‑d, the Creator. In Adam Kadmon, all these forms of existence are found in potential.
וְהוּא בְּחִינַת הַשֶּׁטַח
This level is called an “area”
In geometry, a point has no dimensions, a line is one-dimensional, and an area is two dimensional, possessing both length and width. The Rebbe Rashab uses this analogy to describe the sequence through which the Spiritual Cosmos,24 i.e., a framework of existence that appears apart from its G‑dly source has been brought into being. It begins with the point of the reshimu. Like a point that has no dimensions, the reshimu is entirely concealed. From the reshimu, emanates the kav, a vector of light, a revealed ray, and that ray brings into being a framework of existence, an area, which appears to exist as an independent entity.
וְנִקְרָא טְהִירוּ עִלָּאָה שֶׁאַחַר הַצִּמְצוּם,
and it is referred to as Tehiru Ila’ah (“the Supernal Purity”) which follows the tzimtzum.
שֶׁעַל זֶה אוֹמֵר גָּלִיף גְּלִיפוּ בִּטְהִירוּ עִלָּאָה,
Of this it is said,25 “He carved an engraving in Tehiru Ila’ah.”26
שֶׁיֵּשׁ שָׁם כְּלָלוּת הַהִשְׁתַּלְשְׁלוּת מֵרֵישׁ כָּל דַּרְגִּין עַד סוֹף כָּל דַּרְגִּין
This “engraving” includes the entire Seder HaHishtalshelus (Spiritual Cosmos) from the most sublime to the lowest of all levels
עַד הַמַדְרֵיגוֹת הַיּוֹתֵר תַּחְתּוֹנָה
— including even to the very lowest level.
הַכֹּל אֲשֶׁר לַכֹּל כָּלוּל בִּבְחִינַת אַ"ק כוּ'
All levels of being are included in Adam Kadmon,
כְּמוֹ שֶׁכָּתוּב בְּמָקוֹם אַחֵר.
as discussed elsewhere.27
וְנִמְצָא יֵשׁ כַּאן ב' בְּחִינוֹת אוֹר,
Thus, there are two levels of “light.”
הָא' בְּחִינַת הָאוֹר הָרִאשׁוֹן שֶׁלִּפְנֵי הַצִּמְצוּם
The first is the original light which preceded the tzimtzum,
שֶׁהָיָה אוֹר אֵין סוֹף מְמַלֵּא כָּל הֶחָלָל כוּ'.
when G‑d’s infinite light filled the entire “void,” i.e., the space that came into being after the light was withdrawn,
וְהַב' בְּחִינַת אוֹר הַקַּו שֶׁאַחַר הַצִּמְצוּם כוּ'.
and the second is the light of the kav after the tzimtzum.
These two levels of light are entirely different from each other.
רַק שֶׁהָאוֹר הָרִאשׁוֹן הוּא בְּחִינַת הַגִילּוּי הָרִאשׁוֹן שֶׁמֵּאִיר מֵאֵין סוֹף
The first light represents the original revelation which shines forth from the Ein Sof.
וְנַעֲשָׂה אַחַר כָּךְ בִּבְחִינַת צִמְצוּם וְהֶעְלֵם
This light was then contracted and concealed — thus, the revelation led to concealment —
וְנִשְׁאַר מִמֶּנּוּ רַק כִּנְקֻדָּה
leaving only a trace, resembling a point,
שֶׁהִיא גַם כֵּן בִּבְחִינַת הֶעְלֵם עֲדַיִן כוּ'.
which also exists in a state of concealment.
וְאוֹר הַקַּו הוּא מַה שֶׁבָּא בְּגִילּוּי מֵהֶעְלֵם הַנְקֻדָּה כוּ'.
The second level of light, the light of the kav, comes into revelation from the state of concealment in which the point exists. Thus, the concealment led to revelation.
וְאִם כֵּן הֲרֵי יֵשׁ כַּאן ב' הֲפָכִים,
This being so, two opposing motifs are functioning:
וְהוּא מַה שֶּׁמֵּהָאוֹר וְהַגִילּוּי הָרִאשׁוֹן דְּאוֹר אֵין סוֹף
On the one hand, the first revelation of G‑d’s infinite light
נַעֲשָׂה בְּחִינַת הֶעְלֵם בְּהַצִּמְצוּם הָרִאשׁוֹן
gives rise to the concealment which constitutes the first tzimtzum;
וּמַה שֶּׁנִּשְׁאַר נְקֻדָּה
indeed, even the point that remains
הוּא גַם כֵּן בְּחִינַת הֶעְלֵם וְהֶעְדֵּר הַהִתְפַּשְּׁטוּת לְגַמְרֵי כוּ'.
is also concealed and utterly lacking expansion.
וְאַחַר כָּךְ מֵהֶעְלֵם הַנְקֻדָּה נַעֲשָׂה אוֹר דְּהַקַּו וְחוּט כוּ'.
Afterwards, from the concealment that characterizes the remaining point, emerges the light of the kav or chut.
וְזֶהוּ גּוֹלֵל אוֹר מִפְּנֵי חֹשֶׁךְ וְחֹשֶׁךְ מִפְּנֵי אוֹר
On this basis, it is possible to interpret the words recited in the blessings before the Shema at night,28 “He rolls away light before darkness and darkness before light,” as follows:
דְּגוֹלֵל אוֹר הָרִאשׁוֹן דְּאוֹר אֵין סוֹף שֶׁלִּפְנֵי הַצִּמְצוּם
G‑d “rolls away” His original infinite light that preceded the tzimtzum,
מִפְּנֵי הַחֹשֶׁךְ וְהֶעְלֵם הַצִּמְצוּם
i.e., “before the darkness” and concealment that characterizes the tzimtzum,
וְנִתְעַלֵּם בִּבְחִינַת נְקֻדָּה אַחַת כוּ'.
and the light becomes concealed within a point.
וְאַחַר כָּךְ גּוֹלֵל אֶת הַחֹשֶׁךְ וְהַצִּמְצוּם
He then “rolls away the darkness”, i.e., the tzimtzum,
מִפְּנֵי הָאוֹר שֶׁהוּא בְּחִינַת אוֹר הַקַּו שֶׁמֵּאִיר אַחַר הַצִּמְצוּם כוּ'.
“before the light,” i.e., the light of the kav which shines forth after the tzimtzum.
The anthropomorphic wording of the above phrases as well as the implication that light and darkness are entities of substance are obviously features of speech and not appropriate in a spiritual sense.
קִצּוּר.
Summary:
גִילּוּי וְהֶעְלֵם בְּשָׁרְשָׁם וְהִתְאַחְדּוּתָם:
The previous chapters identified revelation with the attribute of Binah and concealment with the attribute of Chochmah and explained how they unite and function synergistically. In the present chapter, the Rebbe Rashab began discussing the existence of revelation and concealment in their very source and how these two motifs are unified.
The Rebbe Rashab proceeds to mention the various stages in the process of the revelation of G‑d’s light:
אוֹר שֶׁלִּפְנֵי הַצִּמְצוּם צִמְצוּם וְרוֹשֶׁם כִּנְקֻדָּה, אוֹר הַקַּו.
the light before the tzimtzum, the tzimtzum, the vestige that remains afterwards that exists as a point, and the light of the kav. He explains how revelation and concealment function harmoniously bringing into being Adam Kadmon — and the spiritual realms below it — and ultimately our material world.
