The preceding section explained that man’s Divine service in refining material existence throughout the entire continuum of time will transform the tzimtzum and make it into a medium for the expression of G‑dly light. The present section
explains the ramifications of this development in our Divine service:1וּבֵאוּר הָעִנְיָן בָּעֲבוֹדָה,
The difference between the state of being that existed prior to the tzimtzum and that which came into being after the tzimtzum is thatדְּהִנֵּה, הַהֶפְרֵשׁ בֵּין קֹדֶם הַצִּמְצוּם לְאַחֲרֵי הַצִּמְצוּם הוּא,
before the tzimtzum, Elokus, G‑dliness, was bipeshitus; it was the obvious reality, the simple, innate perception of all existence.שֶׁקֹּדֶם הַצִּמְצוּם אֱלֹקוּת הוּא בִּפְשִׁיטוּת,
Peshitus means the simple and natural frame of reference, a person’s – or in this instance, a spiritual entity’s – primary perception of its own reality.
Prior to the tzimtzum, G‑d’s light was revealed in its infinity, shining forth in an endless diversity of variations that even included a framework, eser sefiros hagenuzos, “the ten embedded Sefiros,”2 which became the source of limited existence after the tzimtzum. Although the Ten Sefiros, which are the source for the realm of limited existence, derive from these “embedded Sefiros,” the qualities that characterize the revealed Sefiros were not at all apparent in the “embedded Sefiros.” At this level, all of these expressions of His light were subsumed in their bittul to Him. That was their peshitus, their natural, inherent perception. There was no perception of their own being whatsoever.
Metziyus — that something aside from G‑d could appear to exist — was behischadshus, a novel perception. Prior to the tzimtzum, such an awareness ran contrary to the inherent existence of all being.וּמְצִיאוּת בְּהִתְחַדְּשׁוּת,
To illustrate this idea: Imagine being in the Beis HaMikdash and witnessing the revelation of G‑dliness that pervaded that place! Would a person think of his business affairs at that moment? And if he did, would he view them as anything more than a foreign thought, something entirely beyond the realm of his immediate mindset?
After the tzimtzum, the prevailing motifs were reversed; metziyus, existence that appears separate and apart from G‑d, is bipeshitus, the obvious reality,וְאַחֲרֵי הַצִּמְצוּם נַעֲשֶׂה מְצִיאוּת בִּפְשִׁיטוּת
and G‑dliness is behischadshus, a new realization that must be cultivated.וֶאֱלֹקוּת בְּהִתְחַדְּשׁוּת.
To illustrate the difference between these two perspectives with an analogy:3 A monetary dispute arises between two individuals, and they take the matter to a Rav (rabbinic authority) for resolution. The Rav listens to their arguments, analyzes them on the basis of halachic reasoning, and arrives at a decision requiring one of them to renumerate the other.
The litigants’ primary concern is the outcome of the judgment. Although they know that the judgment has its source in the principles of Torah Law, what they care about is the practicalities: who must pay whom, and what amount. The Rav, by contrast, sees the entire matter as an expression of the principles of the Torah. He no doubt realizes that ultimately a sum of money must be paid by one litigant to the other, but the money per se is not what concerns him. His focus is on the halachic issues involved in reaching a fair judgment. Both the litigants and the Rav are concerned with the same matter, but they view it differently due to their fundamentally different fundamental perspectives.
Similarly with regard to the analogue: At every level of existence beginning with the initial expression of G‑dly light prior to the tzimtzum, there are two factors: the radiance of Divine light and the perception of independent existence. Prior to the tzimtzum the focus was on the radiance of Divine light; independent existence was4 a foreign conception. After the tzimtzum the focus shifted to independent existence; G‑dliness was then seen as a new development.
To clarify this point:וְהָעִנְיָן בָּזֶה,
The concealment of G‑dliness brought about by the tzimtzum had an effect on even the loftiest levels of the Spiritual Cosmos,שֶׁהֶעְלֵם הַצִּמְצוּם פָּעַל גַּם בְּהַמַּדְרֵגוֹת הַיּוֹתֵר נַעֲלוֹת,
for the revelation of light even on these levels is not the same as it is within G‑d’s Essence.שֶׁגִּלּוּי הָאוֹר אֵינוֹ כְּמוֹ שֶׁהוּא בְּעֶצֶם מַמָּשׁ,
Even the lowest level of light that had been revealed prior to the tzimtzum was utterly subsumed in G‑d’s Essence; in chassidic terminology that is known as or hakalul b’ma’or, light that is subsumed entirely within the luminary. On this level, the light has no independent existence whatsoever. All these levels of light were absorbed in His Essence without having any perception of independent being, just as – and indeed, in far greater measure than – a person’s thoughts are one with his own being and are never distinct from him. In contrast, after the tzimtzum, the concept of separate existence arose.
Take, for example, the initial revelation of the kav after the tzimtzum,וּכְמוֹ בִּבְחִינַת רֵאשִׁית הַקַּו,
a level comparable to Atik5שֶׁזֶּהוּ בְּחִינַת עַתִּיק
After the tzimtzum, there began a pattern of structured existence, following a pattern in which the light enclothed itself in vessels, allowing for each level of being to be defined. Within every rung of the Spiritual Cosmos, Kesser, the “crown,” represents the initial revelation of that level of existence. More particularly, on every rung, Kesser comprises two levels: a) Atik, identified with pleasure and delight; and b) Arich, identified with will and desire, for the initial phase of every level of existence is the pleasure G‑d takes in it and His desire for it.
Atik is described as pnimiyus haKesser, the internal dimension of Kesser, since pleasure has an inward focus, while Arich is described as chitzoniyus haKesser, the external dimension of Kesser, for will is focused outward. Atik is also considered above Arich, because desire is motivated by pleasure. By way of analogy, the satisfaction and delight one feels in a particular experience awakens one’s desire for it.
The maamar is not speaking of Atik as it functions in relation to Kesser, but a loftier level that serves as the source of the realm
of Adam Kadmon,6 “primordial man,”דְּאָדָם קַדְמוֹן,
i.e., the first interaction between the oros (lights) and the Reshimu (lit., “imprint,” what remained after the tzimtzum, the entity that serves as the source for the keilim), which produces a realm of existence in which light shines within keilim (vessels). On this level, the entire Spiritual Cosmos is included “in one glance,” as it were.
The level that serves as Atik for Adam Kadmon refers to the pleasure and delight that spurred G‑d’s desire to bring the entire Spiritual Cosmos into being,
as stated in Etz Chayim:7כְּמוֹ שֶׁכָּתוּב בְּעֵץ חַיִּים
There is a level comparable to Atik present above the gulgolta of Adam Kadmon:שֶׁיֵּשׁ כְּדֻגְמַת עַתִּיק לְעֵילָא מִגֻּלְגָלְתָּא דְּאָדָם קַדְמוֹן,
Gulgolta means “skull.” In our physical bodies, the skull surrounds the brain and protects it. Similarly, in the spiritual realms the gulgolta functions as an encompassing light that creates the setting for the development of the powers of Chochmah, Binah, and Daas in a given spiritual realm. On a lower level in the Spiritual Cosmos, the gulgolta is associated with the encompassing light of Kesser. Thus, the dimension of Atik, the innermost source, of Adam Kadmon, is described as being “above” the gulgolta, the encompassing light that precedes that realm.
Even on this most sublime level, the concealment of G‑dliness brought about by the tzimtzum has an effect;הִנֵּה גַּם שָׁם יֶשְׁנוֹ הֶעְלֵם הַצִּמְצוּם,
the G‑dly light that shines on this lofty rung is not the same as when it was within its essence.שֶׁאֵינוֹ כְּמוֹ שֶׁהוּא בְּעֶצֶם מַמָּשׁ.
To cite a parallel with regard to the realm of Beriah Hapratis, i.e., Beriah as it exists in the framework of created worlds that come into being below the realm of Atzilus:דִּכְשֵׁם שֶׁבַּבְּרִיאָה הַפְּרָטִית
A ray from Malchus of Atzilus descends and functions as the aspect of Atik for the world of Beriah.הִנֵּה בְּחִינַת עַתִּיק דִּבְרִיאָה שֶׁנַּעֲשָׂה מִבְּחִינַת מַלְכוּת דַּאֲצִילוּת
Although that ray from 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 itself.8שֶׁמִּתְלַבֵּשׁ בְּכֶתֶר חָכְמָה וּבִינָה שֶׁבַּבְּרִיאָה הֲרֵי אֵינוֹ כְּמוֹ אֲצִילוּת מַמָּשׁ,
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 Spiritual Cosmos as a totality),כְּמוֹ כֵן הוּא גַּם בַּבְּרִיאָה הַכְּלָלִית,
Just as there are four worlds – Atzilus, Beriah, Yetzirah, and Asiyah – in an individual sense, when viewing the Spiritual Cosmos in a larger, more general sense, the G‑dly light that shone prior to the tzimtzum corresponds to Atzilus; the level of Adam Kadmon, to Beriah; Kesser, to Yetzirah; and Atzilus, to Asiyah.
i.e., the level of Atik that is above Adam Kadmon, but after the tzimtzum.בִּבְחִינַת עַתִּיק שֶׁלְּעֵילָא מֵאָדָם קַדְמוֹן,
Even on that level, G‑d’s light does not shine as it shines when within its essence;אֵינוֹ כְּמוֹ שֶׁהוּא בְּעֶצֶם מַמָּשׁ,
even there, the concealment of G‑dliness brought about by the tzimtzum has an effect:וְהַיְינוּ, שֶׁגַּם בִּבְחִינָה זוֹ יֶשְׁנוֹ הֶעְלֵם הַצִּמְצוּם
On these rungs, metziyus, existence that appears to be other than G‑d, is bipeshitus, the perceived reality,מַה שֶּׁמְּצִיאוּת בִּפְשִׁיטוּת
and G‑dliness is behischadshus, a novel realization that must be cultivated.וֶאֱלֹקוּת בְּהִתְחַדְּשׁוּת.
Similar concepts apply regarding the difference in levels of awareness of G‑d experienced by souls.וּכְמוֹ כֵן הוּא הַהֶפְרֵשׁ גַּם בַּנְּשָׁמוֹת,
Before the Sin of the Tree of Knowledge –דְּהִנֵּה, קֹדֶם הַחֵטְא
and even immediately thereafterוְגַם מִיָּד לְאַחַר הַחֵטְא
– G‑dliness was bipeshitus, man’s simple, innate perception.הָיָה אֱלֹקוּת בִּפְשִׁיטוּת,
Thus, even after the Sin of the Tree of Knowledge it is written:9 “He heard the voice of G‑d, the L-rd, proceeding through the Garden.”כְּמוֹ שֶׁכָּתוּב "וַיִּשְׁמַע אֶת קוֹל הוי' אֱלֹקִים מִתְהַלֵּךְ בַּגָּן",
The voice of G‑d would speak directly with man in the Garden of Eden.שֶׁהָיָה קוֹל ה' מְדַבֵּר עִם הָאָדָם בְּגַן עֵדֶן,
Afterwards, however, the concealment of G‑dliness took effect.אֲבָל אַחַר כָּךְ נַעֲשָׂה הַהֶעְלֵם,
Metziyus, existence that appears other than G‑d, became the peshitus, the perceived reality,שֶׁמְּצִיאוּת בִּפְשִׁיטוּת
and the awareness of G‑dliness came only behischadshus, as a new realization that must be cultivated and “learned.”וֶאֱלֹקוּת בְּהִתְחַדְּשׁוּת,
Even for very lofty soulsוְהַיְינוּ, שֶׁגַּם נְשָׁמוֹת הַיּוֹתֵר נַעֲלוֹת
who reached an understanding and comprehension of G‑dliness via their Divine serviceשֶׁהִגִּיעוּ בַּעֲבוֹדָתָם לַהֲבָנָה וְהַשָּׂגָה בָּאֱלֹקוּת,
– and moreover, even a recognition of G‑dliness,וְגַם לְהַכָּרָה בָּאֱלֹקוּת
and who were even granted the potential of seeing G‑dliness,וְעַד לִבְחִינַת רְאִיָּה בָּאֱלֹקוּת,
their understanding, comprehension, recognition, or sight came about in a manner of hischadshus, a new realization.הִנֵּה כָּל זֶה הוּא בְּהִתְחַדְּשׁוּת,
Their prior, inherent orientation was yeshus, personal identity, and metziyus, existence that appears other than G‑d.שֶׁהֲרֵי הֲנָחָתָם הַקּוֹדֶמֶת הוּא עִנְיָן הַיֵּשׁוּת וְהַמְּצִיאוּת,
It is just that through their Divine service, they attained a connection with G‑dliness.אֶלָּא שֶׁעַל יְדֵי עֲבוֹדָתָם הִגִּיעוּ לִבְחִינַת הָאֱלֹקוּת,
For example, the pattern through which our patriarch Avraham recognized his Creator began with his contemplating the existence of the world.וּכְמוֹ בְּאַבְרָהָם אָבִינוּ שֶׁהַסֵּדֶר שֶׁהִכִּיר אֶת בּוֹרְאוֹ הָיָה מִמְּצִיאוּת הָעוֹלָם,
The mention of Avraham is significant. Our Sages10 describe the patriarchs as “G‑d’s chariot”; i.e., they were totally given over to G‑d’s will, just as a chariot is given over to the will of its driver.11 Nevertheless, Avraham attained this level of dedication only after beginning his quest for G‑d. His initial orientation was metziyus bipeshitus, that ordinary existence is the perceived reality. Along these lines,
the Midrash12 describes Avraham’s discovery of G‑d with an analogy of a person who saw a well-lit palace and wondered: Could this palace possibly exist without an owner?כִּדְאִיתָא בַּמִּדְרָשׁ הַמָּשָׁל לָאָדָם שֶׁרָאָה בִּירָה כוּ'
I.e., Avraham saw the wondrous order that permeated nature and thought: Is it possible for such an ordered pattern to have created itself? It must surely have a Creator.
Then the owner of the palace appeared to him and said, “I am the owner.”עַד שֶׁהֵצִיץ עָלָיו בַּעַל הַבִּירָה וְאָמַר אֲנִי הוּא בַּעַל הַבִּירָה,
So too did G‑d appear to Avraham and tell him, “I am the Master of the world.”כָּךְ הֵצִיץ עָלָיו הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ אֲנִי הוּא בַּעַל הָעוֹלָם.
Even for such lofty souls, and how much more so, for mankind as a whole, since their innate orientation is metziyus (existence that appears other than G‑d),וְכֵיוָן שֶׁהַהֲנָחָה הַקּוֹדֶמֶת הוּא עִנְיָן הַמְּצִיאוּת,
– and from that standpoint of existence, they arrive at the knowledge of G‑d –וּמִזֶּה מַגִּיעִים לִידִיעַת אֱלֹקוּת,
accordingly, even after they attain the knowledge of G‑d,הִנֵּה גַּם לְאַחֲרֵי שֶׁמַּגִּיעִים לִידִיעַת אֱלֹקוּת
their initial orientation of existence other than G‑dliness as the natural state of being continues to prevail. It is not out of the question, heaven forbid, for them to conceive of material existence as the fundamental reality.אֵינוֹ מֻפְרָךְ הֲנָחָה הַקּוֹדֶמֶת חַס וְשָׁלוֹם,
I.e., although they are intellectually aware of G‑dliness, that awareness remains subordinate to the inherent orientation of their nature.
All of this – i.e., man’s inherent orientation that there is existence other than G‑dliness – comes about due to the concealment that was brought about by the tzimtzum.שֶׁכָּל זֶה הוּא מִצַּד הֶעְלֵם הַצִּמְצוּם.
There are, however, souls for whom “the curtain has been pierced,”13אָמְנָם, בַּנְּשָׁמוֹת שֶׁנִּבְקַע עֲלֵיהֶם הַפַּרְגּוֹד
souls who, even as they descend into this material realm, maintain the awareness they had Aboveוּכְמוֹ שֶׁהֵן לְמַעְלָה יָרְדוּ לְמַטָּה
without being affected by the tzimtzum.שֶׁלֹּא עַל יְדֵי הַצִּמְצוּם,
These are the uniquely gifted souls of Atzilus,שֶׁהֵם נְשָׁמוֹת דַּאֲצִילוּת,
such as the soul of Moshe;כְּמוֹ נִשְׁמַת מֹשֶׁה,
this applies to the nesi’im of Chabad, as well.וּכְמוֹ כֵן בִּנְשִׂיאֵי חַבָּ"ד,
Their orientation has not changed and is the same as it was prior to the tzimtzum;הִנֵּה אֶצְלָם הוּא כְּמוֹ קֹדֶם הַצִּמְצוּם,
G‑dliness is bipeshitus; i.e., it is their reality.שֶׁאֱלֹקוּת הוּא בִּפְשִׁיטוּת,
A person with such a soul has to exert himself and labor to bring proof that there exists anything other than G‑dliness.וְצָרִיךְ לְיַגֵּעַ אֶת עַצְמוֹ וּלְהָבִיא רְאָיוֹת שֶׁיֶּשְׁנוֹ גַּם מְצִיאוּת.
Such will be the nature of the revelation in the Ultimate Future.וּבְאֹפֶן כָּזֶה יִהְיֶה גַּם הַגִּלּוּי דְּלֶעָתִיד לָבוֹא,
G‑dliness will be bipeshitus, the simple, innate perception of all existence.שֶׁיִּהְיֶה אֱלֹקוּת בִּפְשִׁיטוּת,
This radical change of perspective will come about
for then, the light that had shone forth prior to the tzimtzum will be revealed,וְהַיְינוּ שֶׁכֵּיוָן שֶׁאָז יִתְגַּלֶּה הָאוֹר שֶׁקֹּדֶם הַצִּמְצוּם,
and thus, G‑dliness will be bipeshitus.לָכֵן יִהְיֶה אֱלֹקוּת בִּפְשִׁיטוּת,
Not only will it be understood, comprehended, recognized, and seen with the mind’s eye;שֶׁיִּהְיֶה בַּהֲבָנָה וְהַשָּׂגָה וּבְהַכָּרָה, וּבִרְאִיַּת עֵין הַשֵּׂכֶל
it will be seen with eyes of flesh,וְעַד לִרְאִיָּה בְּעֵינֵי בָּשָׂר,
Since the tzimtzum will not be nullified, the awareness of Elokus bipeshitus will prevail even within man’s physical faculties. The intent is not merely that there will be a revelation from Above so all-pervasive and overwhelming that man will be able to actually see G‑dliness with his eyes,14 but that the physical dimensions of his existence will be refined to the extent that they will inherently perceive G‑dliness.15
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.”כְּמוֹ שֶׁכָּתוּב: "וְנִגְלָה כְּבוֹד הוי' וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִּי הוי' דִּבֵּר",
We will see with our eyes of fleshשֶׁיִּהְיֶה עִנְיַן הָרְאִיָּה בְּעֵינֵי בָּשָׂר,
both “the glory of G‑d,”הֵן בִּבְחִינַת כְּבוֹד הוי'
which refers to an encompassing (sovev) light,שֶׁהוּא הָאוֹר מַקִּיף,
and “the mouth of G‑d,”וְהֵן בִּבְחִינַת פִּי הוי'
which refers to an internalized (memale) light;שֶׁהוּא הָאוֹר פְּנִימִי,
and that this revelation will be granted “to all flesh as one”וְגִלּוּי זֶה יִהְיֶה בְּאֹפֶן דְּ"יַחְדָּו",
i.e., to all equally as one.לְכֻלָּם בְּשָׁוֶה.

Summary

The difference between the states of being that existed prior to the tzimtzum and after the tzimtzum is that before the tzimtzum G‑dliness was bipeshitus; it was the obvious reality, the simple, innate perception of all existence. Metziyus, that something aside from G‑d could seemingly exist, was behischadshus, a novel perception. Prior to the tzimtzum, such an awareness ran contrary to the inherent being of all existence.
After the tzimtzum, metziyus, existence that appears separate and apart from G‑d, is bipeshitus, the obvious reality, and G‑dliness is behischadshus, a new realization that must be cultivated.
The concealment of G‑dliness that was brought about by the tzimtzum had an effect on even the loftiest levels of the Spiritual Cosmos. Even the initial revelation of the kav after the tzimtzum was affected by the tzimtzum and by the concealment of G‑dliness it brought about.
Similar concepts apply regarding the awareness of G‑d experienced by souls. Originally, in the Garden of Eden, G‑dliness was bipeshitus; it was man’s simple, innate perception. After the Sin of the Tree of Knowledge, the concealment of G‑dliness took effect. Metziyus, existence that appears other than G‑d, became the peshitus, the perceived reality, while the awareness of G‑dliness came only behischadshus, as a new realization that must be cultivated.
Even for those very lofty souls who attained an understanding and comprehension of G‑dliness, their inherent orientation was 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, our patriarch Avraham began his spiritual quest with an awareness of his own self, and indeed recognized his Creator only by contemplating the existence of the world. Thus, even the original, inherent orientation of such lofty souls, and how much more so, that of mankind as a whole, is metziyus, existence that appears other than G‑d, and it is from that standpoint that they arrive at the knowledge of G‑d. Accordingly, even after attaining the knowledge of G‑d, their initial orientation of existence other than G‑dliness – as the natural state of being – continues to prevail.
There are, however, souls for whom “the curtain has been pierced,” 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, as well as the nesi’im of Chabad.
This will be the nature of the revelation in the Ultimate Future: G‑dliness will be bipeshitus, the simple, innate perception of all existence. This radical change of perspective will come about at that time since then, the light that had shone forth prior to the tzimtzum will be revealed and thus, G‑dliness will be bipeshitus, the ordinary way of being. This is the intent of the verse, “The glory of G‑d will be revealed, and all flesh will see as one that the mouth of G‑d has spoken”: that not only will G‑dliness be understood, comprehended, recognized, and seen with the eye of the mind; it will be seen with eyes of flesh.