To explain the parallel in our Divine service:1 The difference between the state of being before the tzimtzum and the state of being after the tzimtzum is that before the tzimtzum, G‑dliness was bipeshitus;2 it was the obvious reality, the simple, innate perception of all existence.3 Metziyus, that something [aside from G‑d could appear to] exist, was behischadshus, a new sensation that had to be acquired, [i.e., an awareness that runs contrary to the inherent understanding]. After the tzimtzum, metziyus, existence [that appears to be other than G‑d,] is bipeshitus, the obvious reality, and G‑dliness is behischadshus, a new realization that must be cultivated.
To clarify this point: The concealment of G‑dliness brought about by the tzimtzum had an effect on even the loftiest levels of the Spiritual Cosmos, for the revelation of light [even] on these levels is not the same as it is within G‑d’s Essence.4 For example, as stated in Etz Chayim,5 there is a level comparable to Atik6 above the golgolta7 of Adam Kadmon.8 This level is identified with the initial revelation of the kav. Even on this sublime level, the hiddenness brought about by the tzimtzum has an effect; the light is not the same as it was when in its essence. To cite a parallel: A ray from Malchus of Atzilus descends and functions as the aspect of Atik for the world of Beriah. [Although that ray of Malchus is rooted in Atzilus,] as it enclothes itself in the Sefiros of Kesser, Chochmah, and Binah of Beriah, it is not on the same level as it was in the world of Atzilus.9 A similar concept applies to the level that serves as Atik for the realm that is known as Beriah Haklalis, (the realm comparable to Beriah when [considering the entire Seder HaHishtalshelus] as a totality),10 i.e., the level of Atik that is above Adam Kadmon. Even on that level, [G‑d’s] light does not shine as it shines in its essence; even there, the concealment of G‑dliness brought about by the tzimtzum had an effect. Metziyus, existence [that appears other than G‑d,] is bipeshitus, the perceived reality, and G‑dliness is behischadshus, a new realization that must be cultivated.
Similar concepts apply regarding [the awareness of G‑d] experienced by souls. Before the Sin [of the Tree of Knowledge] — and even immediately thereafter — G‑dliness was bipeshitus, [man’s] simple, innate perception. Thus it is written:11 “He heard the voice of G‑d, the L‑rd, proceeding through the Garden.” The voice of G‑d spoke directly with man in the Garden of Eden. Afterwards, however, the concealment [of G‑dliness] took effect. Metziyus, existence [that appears other than G‑d,] became the peshitus, the perceived reality, and [the awareness of] G‑dliness came only behischadshus, as a new realization that must be cultivated.
Even for very lofty souls that have reached an understanding and a comprehension of G‑dliness — and moreover, even a recognition of G‑dliness and, even seeing G‑dliness — [their understanding, recognition, or sight] comes about in a manner of hischadshus, a new realization. Their inherent orientation is yeshus, personal identity, and metziyus, existence [that appears other than G‑d]. It is just that through their Divine service, they reached [a connection with] G‑dliness. For example, the recognition of G‑d achieved by Avraham, our Patriarch, came from [contemplating] the existence of the world.12 Thus the Midrash13 gives an analogy of a person who saw a well-lit palace and wondered: How could this palace exist without an owner?14 Then the owner of the palace appeared to him and said: “I am the owner.” Similarly, the Holy One, blessed be He, appeared to [Avraham] and told him: “I am the Master of the World.”
[For such souls,]15 since their fundamental orientation is metziyus, existence [that appears other than G‑d] — and from that existence they arrive at the knowledge of G‑d — even after they attain the knowledge of G‑d, their initial orientation [of existence other than G‑dliness as the natural state of being] continues to prevail.16 All of this17 comes about because of the concealment brought about by the tzimtzum.
There are, however, souls for whom “the curtain has been pierced,”18 who, even as they descend into this material realm, maintain the awareness they had Above without being affected by the tzimtzum. These are the [uniquely gifted] souls of Atzilus; for example, the soul of Moshe our teacher. This also applies to the nesiim of Chabad. Their orientation is the same as existence was before the tzimtzum: G‑dliness is bipeshitus;it is their reality. [A person with such a soul] has to labor to bring proof that there exists anything other than G‑dliness.
This will be the nature of the revelation in the Ultimate Future. G‑dliness will be bipeshitus, the simple, innate perception of all existence. For then, the light that shined forth before the tzimtzum will be revealed, and thus, G‑dliness will be bipeshitus. [Not only] will it be understood and comprehended, recognized, and seen with the eye of the mind, it will be seen with eyes of flesh,19 as it is written: “The glory of G‑d will be revealed and all flesh will see as one that the mouth of G‑d has spoken.” We will see with [our] eyes of flesh “the glory of G‑d,” which refers to an encompassing light, and “the mouth of G‑d,” which refers to an internalized light. And that revelation will be granted “to all flesh together,” to all as one.
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