On the surface, the following could be offered as a possible resolution:1וְהִנֵּה לִכְאוֹרָה אֶפְשָׁר לְתָרֵץ
The revelation of the infinite dimension of Or Ein Sof within our world – despite the fact that our world in particular, and all the realms that came into existence after the tzimtzum in general, are characterized by concealment and limitation – is possibleשֶׁהָאֶפְשָׁרוּת לְגִלּוּי אוֹר הַבְּלִי גְּבוּל בָּעוֹלָם הִיא
because, in truth, the tzimtzum does not run contrary to this infinite light.לְפִי שֶׁבֶּאֱמֶת אֵין הַצִּמְצוּם עִנְיָן הָפְכִּי לְגַבָּיו,
For the tzimtzum affected only the limited dimension of Or Ein Sof (the or hag’vul),שֶׁהֲרֵי הַצִּמְצוּם הָיָה רַק בְּאוֹר אֵין סוֹף הַגְּבוּל,
not the infinite dimension of the Or Ein Sof,וְלֹא בְּאוֹר אֵין סוֹף הַבְּלִי גְּבוּל,
There are two patterns of vitality within our world:
a) Memale kol almin, the light enclothed and internalized within every being. This light undergoes a progressively increasing degree of contraction as it descends from level to level within the Spiritual Cosmos. The source of this vitality is the light of the kav, and, on a higher level, the or hag’vul, the limited dimension of Or Ein Sof before the tzimtzum;2 and
b) Sovev kol almin, the light that transcends all existence. The source of this light is the or habli g’vul – the unlimited dimension of Or Ein Sof – which reflects G‑d’s infinity.
As mentioned, the Or Ein Sof that shined before the tzimtzum contained both these dimensions of light. After the tzimtzum, when the or hag’vul shined forth again, it was affected by the tzimtzum. In contrast, the or habli g’vul,
i.e., the infinite dimension of Or Ein Sof, remained unchanged by the tzimtzum. This light has no association with any of the limitations of the realms that came into existence as a result of it. This infinite dimension was merely withdrawn from a state of revelation and became hidden within its source in G‑d’s Essence,וְהַיְינוּ, דְּאוֹר הַבְּלִי גְּבוּל רַק נִתְעַלֵּם בִּמְקוֹרוֹ
but it was not altered by the tzimtzum.אֲבָל לֹא נִתְצַמְצֵם,
For the tzimtzum affected only the finite dimension of Or Ein Sof;וְהַצִּמְצוּם הָיָה רַק בְּאוֹר הַגְּבוּל
that light underwent change because of the tzimtzum.שֶׁנִּשְׁתַּנָּה עַל יְדֵי הַצִּמְצוּם,
As explained above, after the tzimtzum, G‑d shined forth the kav, a vector of light from the or hag’vul.וְכַנַּ''ל
Not only is the kav, by definition, a “short vector,”שֶׁנּוֹסָף לְכָךְ שֶׁהַמְשָׁכַת הַקַּו אֵינָהּ אֶלָּא קַו קָצָר
a limited light,שֶׁהוּא אוֹר הַגְּבוּל,
A more correct translation would be “a light of limitation,” for the kav also possesses an unlimited quality. Nevertheless, it is radiated forth in a manner that enables it to give rise to limited worlds. To use an analogy (although it is not entirely fitting): the ability to count endlessly. There is no limit to the numbers that one can count, yet every number that one does count is defined and limited in nature.
but moreover, this light (the or hag’vul) underwent contractions, and its limitations became more pronounced through the tzimtzum;הִנֵּה עוֹד זֹאת, שֶׁאוֹר זֶה נִתְצַמְצֵם וְנַעֲשָׂה בִּבְחִינַת גְּבוּל עַל יְדֵי הַצִּמְצוּם.
To cite a parallel: the light of Atzilus as it is drawn down into the worlds of Beriah, Yetzirah, and Asiyah.וְעַל דֶּרֶךְ הַמְשָׁכַת הָאֲצִילוּת לִבְרִיאָה יְצִירָה עֲשִׂיָּה,
For as is well known, the light of Atzilus is also manifest in the worlds of Beriah, Yetzirah, and Asiyah.כַּיָּדוּעַ שֶׁגַּם בִּבְרִיאָה יְצִירָה עֲשִׂיָּה יֶשְׁנוֹ הַמְשָׁכַת אוֹר הָאֲצִילוּת,
We are forced to say this, for these three lower realms are brought into being by virtue of the G‑dliness vested in Atzilus.3שֶׁהֲרֵי הַהִתְהַוּוּת דִּבְרִיאָה יְצִירָה עֲשִׂיָּה הוּא בְּכֹחַ הָאֱלֹקוּת שֶׁבַּאֲצִילוּת דַּוְקָא,
Yet the light of Atzilus is contracted in the worlds of Beriah, Yetzirah, and Asiyah.אֶלָּא שֶׁאוֹר הָאֲצִילוּת נִתְצַמְצֵם בִּבְרִיאָה יְצִירָה עֲשִׂיָּה.
Without the G‑dly light emanating from Atzilus, the worlds of Beriah, Yetzirah, and Asiyah would not exist. Yet, at the same time, were the light of Atzilus to be manifest in these worlds to the same degree as it is manifest in Atzilus, these created worlds would be unable to exist in their present state; the intensity of the light would nullify their existence. Thus, the infinite dimension of Atzilus is manifest only in that realm, i.e., the realm of Atzilus, and not in the lower worlds.
Thus, the fact that there is no limit to the expression of the attributes of Atzilusוְהַיְינוּ שֶׁהָעִנְיָן שֶׁבַּאֲצִילוּת אֵין סוֹף לְהִתְפַּשְּׁטוּתוֹ
applies, however, only as these attributes are manifest within Atzilus itself,הוּא רַק בְּמַדְרֵגַת הָאֲצִילוּת דַּוְקָא,
Atzilus is a realm in which finiteness and infinity merge. On one hand, it is a realm of limitation. In contrast to the loftier realms that exist above it, it is comprised of ten Sefiros that are all defined entities, with each one separate and distinct from the other, causing all of the Sefiros to be associated with specific and particular attributes. Indeed, it is for this reason that Atzilus is termed a “world.” Nevertheless, each of its attributes is expressed without limitation. The Chochmah, wisdom, of Atzilus is unlimited wisdom. The Chessed, kindness, of Atzilus is unlimited kindness. The same is true regarding the other attributes. As the maamar states, this all applies, however, only within Atzilus itself. The revelation of the attributes of Atzilus in the realms below it is limited in nature.
but not as their light is drawn down into Beriah, Yetzirah, and Asiyah. There, the infinite nature of the light of Atzilus is not manifest.אֲבָל לֹא בִּבְרִיאָה יְצִירָה עֲשִׂיָּה.
The change in the nature of the light of Atzilus as it descends into the lower realms is possible only because the light of Atzilus is fundamentally a limited light.וְכָל זֶה הוּא לְפִי שֶׁאוֹר הָאֲצִילוּת הוּא הָאוֹר הַמְצֻמְצָם,
It therefore undergoes a (progressively greater) tzimtzum as it descends into Beriah, Yetzirah, and Asiyah.וְלָכֵן נִתְצַמְצֵם (בְּיוֹתֵר) בִּבְרִיאָה יְצִירָה עֲשִׂיָּה,
Similar concepts apply regarding the light of the kav,וּכְמוֹ כֵן הוּא בְּאוֹר הַקַּו
for it is also a limited light.שֶׁהוּא אוֹר הַגְּבוּל,
Since it is limited by its very nature, its limitation (becomes even more pronounced) through the tzimtzum.וְלִהְיוֹתוֹ גְּבוּל – נִתְצַמְצֵם (בְּיוֹתֵר) עַל יְדֵי הַצִּמְצוּם.
Such a pattern, however, is not relevant regarding the infinite dimension of Or Ein Sof.אָמְנָם בְּאוֹר אֵין סוֹף הַבְּלִי גְּבוּל
It cannot be said that it underwent contraction through the tzimtzum;לֹא שַׁיָּךְ שֶׁיִּתְצַמְצֵם עַל יְדֵי הַצִּמְצוּם,
all that can be said is that as a result of the tzim­tzum, it became withdrawn and concealed within its source.כִּי אִם שֶׁעַל יְדֵי הַצִּמְצוּם רַק נִתְעַלֵּם בִּמְקוֹרוֹ.
Therefore, the revelation of the infinite dimension of Or Ein Sof within the framework of existence brought into being through the tzimtzum does not represent a fusion of opposites,וְלָכֵן, גִּלּוּי אוֹר אֵין סוֹף הַבְּלִי גְּבוּל בְּהַמְּצִיאוּת שֶׁנִּתְהַוָּה עַל יְדֵי הַצִּמְצוּם אֵינוֹ עִנְיָן שֶׁל חִבּוּר הֲפָכִים,
because the tzimtzum shares no common ground with it whatsoever.לְפִי שֶׁהַצִּמְצוּם אֵינוֹ שַׁיָּךְ אֵלָיו כְּלָל.
The tzimtzum and the infinite dimension of Or Ein Sof can be likened to skew lines. They are on the one hand not parallel, but neither do they intersect, so it cannot be said that they are in conflict. They are simply two discrete frames of reference.
To explain:וְהָעִנְיָן בָּזֶה,
The Splitting of the Sea of Reeds serves as an example of the fusion of opposites,שֶׁחִבּוּר הֲפָכִים הוּא כְּמוֹ קְרִיעַת יַם סוּף,
as reflected by the verse:4 “The Children of Israel proceeded in the midst of the sea on dry land.”כְּמוֹ שֶׁכָּתוּב "וַיָּבֹאוּ בְנֵי יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה",
The implication is that even while walking on dry land, it was as if they were in the same state as in the midst of the sea.הַיְינוּ שֶׁגַּם בַּיַּבָּשָׁה הָיוּ כְּמוֹ בְּתוֹךְ הַיָּם,
When considering the spiritual dimension of the miracle, it is clear that it entailed
the fusion of two opposites: the sea and dry land.הֲרֵי זֶה חִבּוּר ב' הֲפָכִים דְּיָם וְיַבָּשָׁה,
The spiritual parallel of the sea is “the hidden worlds,”דְּיָם הוּא עָלְמָא דְּאִתְכַּסְּיָא,
realms in which the revelation of G‑dliness is so overwhelming that the entities existing in these realms are suffused with G‑d’s oneness to the extent that they have no independent identity. The sea is used as a simile for these realms because the entities existing in the ocean are wholly subsumed by its waters. Looking from above all that is visible is the water. The existence of the fish, plants, and other organisms that live in the ocean is not apparent.5 Similarly, in these sublime realms G‑dliness is all that is perceived.
The spiritual parallel of dry land is “the revealed worlds,”וְיַבָּשָׁה הוּא עָלְמָא דְּאִתְגַּלְיָא,
i.e., those realms in which the revelation of G‑dliness has been limited to the extent that the created beings of those worlds view themselves as distinct entities, just as the entities living on dry land are visibly distinct from the land.
At the Splitting of the Sea the Jews were on dry land, continuing to exist with their individual identities like the created beings of “the revealed worlds,” although they were simultaneously “in the sea,” amidst the revelation of “the hidden worlds.”
Despite being absorbed in this higher level of consciousness, the Jews did not lose their sense of individual identity as do beings of “the hidden worlds.” Rather, while existing with their individual identities, they were able to perceive the revelations of “the hidden worlds.”
Such a convergence between “the revealed worlds” and “the hidden worlds” is truly a fusion of opposites.וְהַחִבּוּר דְּעָלְמָא דְּאִתְכַּסְּיָא עִם עָלְמָא דְּאִתְגַּלְיָא הוּא חִבּוּר הֲפָכִים,
As such, the Splitting of the Sea had to be made possible by an influence from a level of G‑dly light transcending both the revealed and hidden worlds,וְלָכֵן הֻצְרַךְ לִהְיוֹת הָעִנְיָן דִּקְרִיעַת יַם סוּף מִבְּחִינָה שֶׁלְּמַעְלָה מִשְּׁנֵיהֶם
Thus, it is explained that the Splitting of the Sea was made possible by G‑d’s causing an “east wind” (ruach kadim) to blow.6 It is explained in Chassidus7 that the east wind was a manifestation of G‑d’s essential power, the level described as Kadmono shel olam (“the Primary Being of the world”).
(i.e., G‑d’s essential light that transcends both “the revealed worlds” and “the hidden worlds”).(מֵעָלְמָא דְּאִתְכַּסְּיָא וְעָלְמָא דְּאִתְגַּלְיָא) דַּוְקָא.
To use an analogy to illustrate the concept of a higher influence causing two opposites to fuse together: Two officers with different, even opposite, tendencies and missions will join together for a common cause in the presence of the king. Although possessing opposing tendencies and distinct missions, they lose all consciousness of self when in the presence of the king. All they feel is the king’s presence. This enables them to blend together and express their individual potentials harmoniously in the king’s service.8
For this reason, the Splitting of the Sea is described9 as “difficult,”וּמִשּׁוּם זֶה בִּקְרִיעַת יַם סוּף הַלָּשׁוֹן 'קָשֶׁה',
The Sages’ choice of the term “difficult” requires explanation, for G‑d obviously never “exerts” Himself, nor is anything “difficult” for Him to do. The term is being used here merely as an analogy. When performing a difficult task, a person must draw upon inner energies that he does not ordinarily tap in his daily experience. In the spiritual analogue, a task that our Sages describe as “difficult” is one that requires the manifestation of inner Divine energies not manifest in the natural pattern of the Spiritual Cosmos.10
Similarly, the fusion of opposites represented by the Splitting of the Sea and other miracles of that nature required the manifestation of G‑d’s essential power. Therefore, our Sages use the term “difficult.”
for it entailed a fusion of opposites.לְפִי שֶׁהוּא חִבּוּר הֲפָכִים.
Another example of the fusion of spiritual opposites is the way in which “souls of Atzilus” function on this physical plane while enclothed in a physical body.וּכְמוֹ כֵן הוּא בִּנְשָׁמוֹת דַּאֲצִילוּת כְּמוֹ שֶׁהֵם לְמַטָּה בְּגוּף גַּשְׁמִי,
The term “souls of Atzilus” refers to people who, even as they exist within the context of this material plane, are subsumed in G‑d’s light with the same level of bittul as their souls experience in the world of Atzilus.11
This applies primarily to those tzaddikim with souls of this level who involved themselves in material concerns,וּבְעִקָּר אֵלּוּ מֵהֶם שֶׁעָסְקוּ בְּעִנְיָנִים גַּשְׁמִיִּים,
like Yosef who, although he was a soul of Atzilus, was nevertheless involved in material matters, as the verse statesכְּמוֹ יוֹסֵף שֶׁהָיָה נְשָׁמָה דַּאֲצִילוּת, וּמִכָּל מָקוֹם
“He entered the house to perform his tasks,12 i.e.,"וַיָּבֹא הַבַּיְתָה לַעֲשׂוֹת מְלַאכְתּוֹ",
to check the account books.”13לְמִבְדַּק בְּכִתְבֵי חוּשְׁבָּנֵיהּ,
Since Yosef’s mode of service involved the fusion of opposites, it was a wondrous matter.שֶׁלִּהְיוֹתוֹ חִבּוּר שֶׁל הֲפָכִים הֲרֵי זֶה דְּבַר פֶּלֶא,
This wondrous dimension was reflected in Yosef and not in his brothers.וְהַיְינוּ, שֶׁהַפֶּלֶא הוּא בְּיוֹסֵף דַּוְקָא וְלֹא בְּהַשְּׁבָטִים,
For a) his brothers were not on the same lofty spiritual level as Yosef; they were souls of the world of Beriah; and b) they worked as shepherds, removed from the hustle and bustle of commercial activity.14
Moreover, what was unique and the primary source of wonder about Yosef was that he was involved with “account books.”וּבְיוֹסֵף גּוּפָא עִקַּר הַפֶּלֶא הוּא שֶׁעָסַק בְּכִתְבֵי חוּשְׁבָּנֵיהּ,
Had he been a shepherd, removed from the tensions and struggles of worldly activity, his wondrous dimension would not have been so pronounced, because the fusion of opposites would not have been so marked.וְאִלּוּ הָיָה רוֹעֵה צֹאן, לֹא הָיָה פֶּלֶא כָּל כָּךְ.
To return to the resolution proposed at the beginning of this section:
It could be said that since the revelation of the infinite dimension of Or Ein Sof transcends the entire conception of tzimtzum, to the extent that the tzimtzum does not share any point of commonality with it, therefore, its revelation in this worldאָמְנָם גִּלּוּי אוֹר הַבְּלִי גְּבוּל שֶׁאֵין הַצִּמְצוּם שַׁיָּךְ אֵלָיו כְּלָל,
does not represent a fusion of opposites.אֵינוֹ עִנְיָן שֶׁל חִבּוּר הֲפָכִים
Hence, it is possible for that infinite light to be revealed in our world.וְלָכֵן יָכוֹל אוֹר הַבְּלִי גְּבוּל לְהָאִיר גַּם בָּעוֹלָם,
Since G‑d’s infinite light transcends – and remains unaffected by – the limitations of our world, it is able to shine within it.
Thus it is written:15 “I – G‑d in His infinity – fill the heavens and the earth.”כְּמוֹ שֶׁכָּתוּב "אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא",
Since the tzimtzum does not have power over the infinite dimension of Or Ein Sof,דְּלִהְיוֹת שֶׁאֵין הַצִּמְצוּם שַׁלִּיט עַל אוֹר הַבְּלִי גְּבוּל,
that light is also present, albeit in a concealed manner, within the Spiritual Cosmos.לָכֵן הוּא נִמְצָא גַּם בַּהִשְׁתַּלְשְׁלוּת.
Indeed, we see the expression of G‑d’s infinite light in man’s Divine service of Torah study,וּכְמוֹ שֶׁאָנוּ רוֹאִים בְּהָעֲבוֹדָה דְּתוֹרָה,
and particularly in the Divine service of teshuvah,וּבִפְרָט בְּהָעֲבוֹדָה דִּתְשׁוּבָה
for these types of service draw down and reveal the light that is sovev kol almin into this material world.שֶׁעַל יְדֵי זֶה הוּא הַמְשָׁכַת וְגִלּוּי אוֹר הַסּוֹבֵב בָּעוֹלָם הַזֶּה,
The literal meaning of sovev is “surrounding.” Here, it is not used in a spatial sense but rather to connote “transcendence,” as one might say: “The subject matter went over my head.”
Although the tzimtzum is felt most acutely in this material world,שֶׁאַף שֶׁבָּעוֹלָם הַזֶּה הַצִּמְצוּם הוּא בְּיוֹתֵר,
the presence of the light that is sovev kol almin is nevertheless revealed here,מִכָּל מָקוֹם יֶשְׁנוֹ כָּאן גִּלּוּי אוֹר הַסּוֹבֵב,
True, the light that is sovev kol almin itself is not openly manifest in the present era, as the maamar proceeds to explain. (Its overt manifestation will occur only in the Ultimate Future when man’s Divine service is completed.) Nevertheless, the fact that man can connect to G‑d in a manner that transcends the natural order through his service of Torah and teshuvah indicates that the light that is sovev kol almin is present in this material world.16
because the tzimtzum does not wield power over the light that is sovev kol almin.לִהְיוֹת שֶׁאֵין הַצִּמְצוּם שַׁלִּיט עַל אוֹר הַסּוֹבֵב.
In truth, however, this resolution is insufficient,אָמְנָם בֶּאֱמֶת אִי אֶפְשָׁר לוֹמַר כֵּן,
for G‑d’s desire for the tzimtzum did have an effect on His infinite light.שֶׁהֲרֵי הָרָצוֹן בְּעִנְיַן הַצִּמְצוּם פָּעַל גַּם עַל אוֹר הַבְּלִי גְּבוּל
Although the tzimtzum did not have an internal effect on the light – it did not cause it to undergo change – it did have an effect on its revelation, and brought about its withdrawal and concealment.שֶׁיִּתְעַלֵּם,
For just as the tzimtzum had an effect on the limited dimension of Or Ein Sof, (the source of the light of the kav,) causing its limitations to become more pronounced and thus enabling limited realms of existence to come into being, as explained above.וְהַיְינוּ, דִּכְשֵׁם שֶׁהַצִּמְצוּם פָּעַל עַל אוֹר הַגְּבוּל,
so too did His desire for the tzimtzum have an effect on the infinite dimension of Or Ein Sof,כְּמוֹ כֵן הָרָצוֹן בְּהַצִּמְצוּם פָּעַל גַּם עַל אוֹר הַבְּלִי גְּבוּל
causing it to become concealed.שֶׁיִּתְעַלֵּם.
The objective, however, of our Divine service, as alluded to by the verse, “And you shall serve G‑d, your L-rd,”וְאִלּוּ הַכַּוָּנָה בְּהָעֲבוֹדָה דִּ"וַעֲבַדְתֶּם אֵת הוי' אֱלֹקֵיכֶם"
is to reveal this infinite light within the context of worldly existence, so that “all flesh shall see.”הִיא שֶׁיִּהְיֶה הָאוֹר בְּגִלּוּי,
For G‑d’s infinite light exists in a concealed state within the world on its own accord, even without man’s Divine service, since, as stated above, the tzimtzum does not run contrary to it.שֶׁהֲרֵי בְּהֶעְלֵם יֶשְׁנוֹ הָאוֹר גַּם מִצַּד עַצְמוֹ,
This is what is implied by the verse:17 “I fill the heavens and the earth.”שֶׁזֶּהוּ עִנְיָן "אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא",
The purpose of our Divine service is that this infinite light no longer remain concealed, but instead be revealed.וְהַכַּוָּנָה בְּהָעֲבוֹדָה הִיא שֶׁיִּהְיֶה הָאוֹר בְּגִלּוּי,
As such, there is still a need for an adequate resolution to the conceptual difficulty raised initially:וְאִם כֵּן,
that when this light will be revealed,כְּשֶׁיִּהְיֶה גִּלּוּי הָאוֹר,
it will seemingly cause the tzimtzum to be nullified.אֲזַי יִבָּטֵל עִנְיַן הַצִּמְצוּם.
True, with regard to G‑d’s Essenceוְהַיְינוּ, שֶׁאַף שֶׁלְּגַבֵּי הָעַצְמוּת
– and even with regard to His infinite light –וְגַם לְגַבֵּי אוֹר הַבְּלִי גְּבוּל
the tzimtzum does not pose a hindrance or an obstacle,אֵין הַצִּמְצוּם מוֹנֵעַ וּמְעַכֵּב,
and thus this infinite light can be revealed within the Spiritual Cosmos, and, indeed, even within our material world.וְלָכֵן בִּיכָלְתּוֹ לִהְיוֹת בַּהִשְׁתַּלְשְׁלוּת בְּגָלוּי,
Nevertheless, when this light is revealed,מִכָּל מָקוֹם, כְּשֶׁיִּתְגַּלֶּה הָאוֹר,
the tzimtzum is nullified and existence as we know it ceases to exist.אֲזַי יִתְבַּטֵּל הַצִּמְצוּם וְלֹא יִהְיֶה מְצִיאוּת,
This – the revelation of G‑d’s infinite light in our material world – is what constitutes a miracle; the limits of nature are temporarily suspended, and G‑d’s boundless, limitless light is revealed. To explain borrowing a saying of our Sages:18 When G‑d desires, “He Who said that oil should burn can say that vinegar will burn.”
However, by no stretch of the imagination can such occurrences be termed “natural.” According to the pattern that prevails at present, there are certain substances that ignite and burn readily, and others that are not combustible. G‑d can suspend the laws of nature at will and reveal phenomena that run contrary to our ordinary pattern of existence. In such an instance, and, similarly, when other miracles take place, infinite G‑dliness is revealed in our material world. Nevertheless, it is not revealed within the framework and context of our world, i.e., within the limitations characterizing its existence, for miracles involve the suspension of the natural order. The intent of our Divine service is that the natural order continue to prevail and yet, within it, infinite G‑dly light be revealed.
Thus, the miraculous revelation of G‑d’s infinity is not the intent of our Divine service. Rather,
the objective is a fusion of opposites; that existence as we know it will remain intact,וַהֲרֵי הַכַּוָּנָה הִיא שֶׁתִּהְיֶה הַמְּצִיאוּת,
yet its very existence be entirely subsumed in G‑dliness,אֶלָּא שֶׁהַמְּצִיאוּת גּוּפָא תִּהְיֶה בְּתַכְלִית הַבִּטּוּל בַּמְּצִיאוּת,
but not that existence as we know it will cease to exist.אֲבָל לֹא שֶׁתִּתְבַּטֵּל הַמְּצִיאוּת.
To refer to the verse originally cited: “The glory of G‑d will be revealed, and all flesh” – as it is flesh – “will see as one that the mouth of G‑d has spoken.”
Moreover, the question – how could the light that was revealed prior to the tzimtzum be revealed after the tzimtzum without nullifying it? – applies even when speaking of “the glory of G‑d,”וְעוֹד זֹאת, שֶׁכָּל הַנַּ''ל הוּא אֲפִלּוּ בִּבְחִינַת כְּבוֹד הוי',
i.e., His encompassing light.שֶׁהוּא אוֹר מַקִּיף,
For even with regard to this light, it is not understood how it can possibly be revealed in the worlds as they exist in their present framework.שֶׁגַּם בָּזֶה אֵינוֹ מוּבָן אֵיךְ אֶפְשָׁר שֶׁיִּהְיֶה בְּגִלּוּי בִּמְצִיאוּת הָעוֹלָמוֹת.
The encompassing light refers to G‑d’s infinite light, which is synonymous with sovev kol almin. As stated above, the revelation of this light would seemingly cause the tzimtzum to be nullified.
The question especially applies to the revelation of “the mouth of G‑d,”וּבְיוֹתֵר אֵינוֹ מוּבָן בַּנּוֹגֵעַ לְהַגִּלּוּי דִּבְחִינַת פִּי הוי',
which refers to an internalized light.שֶׁהוּא אוֹר פְּנִימִי,
The revelation of an internalized light can only take place in a k’li capable of containing it.וַהֲרֵי כָּל גִּלּוּי אוֹר פְּנִימִי הוּא עַל יְדֵי זֶה שֶׁהַמְּצִיאוּת נַעֲשֵׂית בִּבְחִינַת כְּלִי אֵלָיו.
The term k’li means “vessel” or “medium of expression.” As the maamar proceeds to explain, the term is used in Chassidus to imply that there is a correspondence and an interrelation between the or (light) and the k’li in which it shines.19
In particular,וּבִפְרָטִיּוּת יוֹתֵר,
it is known20 that there are three levels of keilim,הִנֵּה יָדוּעַ שֶׁהַכֵּלִים הֵם בְּג' מַדְרֵגוֹת:
corresponding to the levels of the three worlds of Beriah, Yetzirah, and Asiyah,בְּרִיאָה יְצִירָה עֲשִׂיָּה,
whereas light comprises four levels,וְהָאוֹר יֵשׁ בּוֹ ד' מַדְרֵגוֹת,
the level of Atzilus having been added.שֶׁנִּתּוֹסֵף בּוֹ גַּם בְּחִינַת אֲצִילוּת,
The light of Atzilus is also an internalized light,שֶׁזֶּהוּ גַּם כֵּן אוֹר פְּנִימִי,
however, it transcends the parameters of the keilim.אֶלָּא שֶׁהוּא לְמַעְלָה מִבְּחִינַת הַכֵּלִים,
Based on the parallel between the world of Atzilus and the Sefirah of Chochmah, it appears that the intent here is not that Atzilus does not have keilim, for all the Sefiros of Atzilus are composed of both oros and keilim, but rather that its keilim are completely batel to the light and as such have no sense of individual identity.21
Nevertheless, the light as it exists in Atzilus has a “foothold” in a k’li,וּמִכָּל מָקוֹם יֵשׁ לוֹ גַּם כֵּן אֲחִיזָה בַּכְּלִי.
i.e., in Atzilus there are keilim that – though utterly different from the keilim of Beriah, Yetzirah, and Asiyah – absorb and internalize the light to a certain extent.
Now, every internalized lightוְכָל אוֹר פְּנִימִי,
– whether enclothed in a k’li,הֵן מַה שֶּׁבָּא בְּהִתְלַבְּשׁוּת בְּכֵלִים
in which instance the light is adapted to fit the k’li as a person’s clothes are fitted to his body,
or whether it has a mere “foothold” in a k’liוְהֵן מַה שֶּׁיֵּשׁ לוֹ רַק אֲחִיזָה בְּכֵלִים,
– is revealed because the framework of the k’li is a medium to express the light.בְּהֶכְרֵחַ שֶׁהִתְגַּלּוּתוֹ הִיא עַל יְדֵי זֶה שֶׁהַמְּצִיאוּת הוּא כְּלִי לְהָאוֹר.
This being so, it becomes even more difficult to understandוְאִם כֵּן יִפָּלֵא יוֹתֵר
how there can possibly be a revelation of “the mouth of G‑d,” an internalized light — and yet one that inherently transcends the framework of our world22 — within our world as it exists in its present framework.אֵיךְ אֶפְשָׁר לִהְיוֹת גִּלּוּי הָאוֹר פְּנִימִי בִּמְצִיאוּת הָעוֹלָם,
Since the entire framework of existence came into being through the tzimtzum,מֵאַחַר שֶׁכָּל הִתְהַוּוּת הַמְּצִיאוּת הוּא עַל יְדֵי הַצִּמְצוּם,
that framework of existence seemingly cannot serve as a k’li to reveal and contain this light, which inherently transcends the tzimtzum.וְאִם כֵּן הֲרֵי אֵין הַמְּצִיאוּת כְּלִי לְהָאוֹר.

Summary

The previous section concluded by highlighting the question: How is it possible for there to be a revelation of the infinite dimension of Or Ein Sof within the finite framework of existence that was brought into being by the tzimtzum?
On the surface, the following could be offered as a possible resolution: The revelation of the infinite dimension of Or Ein Sof within our world is possible because, in truth, the tzimtzum does not run contrary to this infinite light. The tzimtzum affected only the limited dimension of Or Ein Sof (or hag’vul, the source of the kav), whereas the infinite dimension of Or Ein Sof remained unchanged by the tzimtzum. It was merely withdrawn from a state of revelation to a state of concealment within its source in G‑d’s Essence. Since the finite dimension of Or Ein Sof, the source of the kav, is by its very nature limited, its limitation becomes even more pronounced through the tzimtzum. Such a pattern, however, is not relevant as regards the infinite dimension of Or Ein Sof. All that can be said is that as a result of the tzimtzum, it became withdrawn and concealed within its source. Therefore, revealing the infinite dimension of Or Ein Sof in the framework of existence that had been brought into being through the tzimtzum does not represent a fusion of opposites.
To explain: The Splitting of the Sea of Reeds serves as an example of the fusion of opposites, as reflected in the verse: “The Children of Israel proceeded in the midst of the sea on dry land.” The spiritual parallel of the sea is “the hidden worlds,” realms in which the revelation of G‑dliness is so overwhelming that the entities existing in these realms are suffused with G‑d’s oneness to the extent that they have no independent identity. This can be compared to entities that exist in the ocean and that are wholly subsumed by its waters.
The spiritual parallel of dry land is “the revealed worlds,” i.e., realms in which the revelation of G‑dliness has been limited to such an extent that created beings of those worlds see themselves as distinct entities.
At the Splitting of the Sea the Jews were on dry land, continuing to exist with their individual identities like the created beings of “the revealed worlds,” although they were simultaneously “in the sea,” amidst the revelation of “the hidden worlds.” Such an interaction between “the revealed worlds” and “the hidden worlds” is truly a fusion of opposites.
To offer another example of a fusion of spiritual opposites: Consider the way in which “souls of Atzilus” function on this material plane while enclothed in a physical body. This applies particularly to those tzaddikim whose souls were on the level of Atzilus, yet who were occupied with material concerns, like Yosef, who was a soul of Atzilus yet was involved in material matters. The revelation of G‑d’s infinite light in our world represents such – indeed, an even greater – fusion of opposites.
Accordingly, the resolution proposed at the beginning of this section is insufficient. The revelation of the infinite dimension of Or Ein Sof transcends the entire conception of tzimtzum, to the extent that the two share no commonality whatsoever. For this reason it is possible for that light to be revealed in our world, as apparent in miracles. However, such a revelation does not permeate the world as it exists within its own context. There is no fusion of opposites.
Moreover, the tzimtzum wields no power over G‑d’s infinite light; that light is also present, albeit in a concealed manner, within the Spiritual Cosmos. Indeed, we see the expression of this infinite light in man’s Divine service of Torah study, and more particularly in his Divine service of teshuvah. Nevertheless, in these instances, G‑d’s infinite light is not revealed and evident.
Thus, although the tzimtzum did not have an internal effect on G‑d’s infinite light – it did not cause it to undergo change – it did have an effect on its revelation, causing it to be withdrawn and concealed. The objective of our Divine service, however, as alluded to in the verse, “And you shall serve G‑d, your L-rd,” is to reveal this infinite light within the context of material world existence, that “all flesh shall see.”
For G‑d’s infinite light exists in a concealed state within the world on its own accord, without man’s Divine service. The purpose of our Divine service is that the infinite light eventually no longer be hidden, but instead be revealed overtly. As such, there is still a need for an adequate resolution to the conceptual difficulty raised initially: When this infinite light will be revealed, it would seemingly cause the tzimtzum to be nullified.
True, with regard to G‑d’s Essence – and even with regard to His infinite light – the tzimtzum does not pose a hindrance or an obstacle, and thus this infinite light can be revealed within the Spiritual Cosmos, and, indeed, even within our material world. Nevertheless, were this light to be revealed, the tzimtzum would be nullified and existence as we know it would cease to exist.
This – the revelation of G‑d’s infinite light in our material world – is what constitutes a miracle: that the limits of nature are temporarily suspended, and that the G‑dly light that has no limits or bounds is revealed. However, the miraculous revelation of G‑d’s infinity is not the objective of our Divine service. Rather, the objective is a fusion of opposites: that existence as we know it remain intact, but that the very existence itself will be subsumed entirely in G‑dliness.
This conceptual difficulty – how could the light that was revealed before the tzimtzum be revealed after the tzimtzum without nullifying it? – applies both to G‑d’s infinite light that is sovev kol almin, and even more so, to G‑d’s light of limitation that shines in a manner of memale kol almin.