Chapter 12

1We must now understand the explanation of the aforementioned matter of the first Tzimtzum, and the aspect of the Reshimu-Impression which remained.

2Although it is known to those who are familiar [with these matters], nonetheless, there are many particular details in it.

3One must delve very deeply into this [matter], for it is pivotal to true union with the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He.

4[That is, the understanding of this is pivotal to the realization of] how everything, even the entire chaining down of the Kav, is literally as nothing before Him.

5[This should be contemplated] to the point that a person is capable of focusing his desire, with self-sacrifice, upon the Essential Self of the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, alone.

6This is as stated,¹ “You are He, HaShem-יהו״ה alone etc.”

7This is [also] the meaning of,² “The King who is exalted, alone,” [which refers to] the aspect of Malchut of the Unlimited One (Ein Sof) before the Tzimtzum.

8That is, “He is exalted” even “over the days of the world” of Adam Kadmon, which are called “the preceding days (Yemei Kedem),” as previously mentioned.

9This is [also the explanation of the verse,³ “The heavens, and the heavens of the heavens, cannot contain You”]. “The heavens” refers to the aspect of the general encompassing [light] which follows the Tzimtzum.

10“The heavens of the heavens” refers to [the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He,] before the Tzimtzum. “They cannot contain You” even in the way of a “vessel for a vessel,” as in “He engraved an engraving in the upper purity.”⁴ This will suffice for those of understanding.

11This [matter] is further [emphasized by] the verse,⁵ “Who have I in the heavens but You? And there is none upon earth that I desire beside You.” “Who have I in the heavens” refers to the general encompassing [light] (Sovev) before the Tzimtzum, which is called “the heavens of the heavens.”

12“There is none upon earth that I desire beside You,” refers to the aspect of the Kav V’Chut (Line and Thread), which is the aspect of the general inner, pervading [light] (Memaleh).

13Now, as known to those who have done the analysis, there are various different analogies and ways to explain the matter of the Tzimtzum, which is called “the empty place.”

14[However,] they all arrive at one general point; that in order for the Limitless Light of the Unlimited One, HaShem-יהו״ה, blessed is He, to be expressed in a limited way, in the aspect of a [thin] line [of revelation], He necessarily restrained His essential light, so that it would remain concealed in His Essential Self.

15[This is necessary, so that] not all of it would shine forth, but only an infinitesimal amount.

16This is in order that the light could afterwards be drawn down [into revelation] in [a way of] a qualitative leap of [diminished] value.

17This is analogous to the brilliance of a deep and broad concept [as it exists in the] self of the teacher.

18In order for him to draw [this concept] to the student, who is not [intellectually] comparable to him, the teacher must conceal the entire depth of his comprehension within himself, so that all that is left is but an aspect of an impression, which is like a single point from all the depth and breadth.

19This is not to say that [his understanding] was completely withdrawn and concealed.

20Rather, it is like one who relates a teaching in a brief way. He himself has the entire depth and breadth of the logical arguments in his intellect, only that during the time that he states his ruling briefly, they are temporarily included and concealed within himself.

21However, as soon as he is questioned [about it], he can expand on the subject.

22Only that in order for the student to understand, through this short [ruling], he temporarily conceals [the depth and breadth of it] within himself, as explained elsewhere at length.⁶

23Now, the impression, which remains like a point, is not a complete and true Tzimtzum (withdrawal).

24[A true and complete Tzimtzum] would be like one who completely withdraws [revelation] and completely conceals, [in which case] the student lacks all [revelation].

25Rather, [the explanation of] the matter is that included in this short [ruling] is the entire length. Not a single thing is missing, not even half a thing.

26This is similar to how the short rulings of the Mishnah include the entire length of the logical debate of the Talmud.

27This is [likewise] similar to how the entire logical debate is not concealed from one who knows it, even when he reviews it to himself briefly.

28We find that his knowledge of the length encompasses the entire revelation of the brief [teaching], in a concealed way.

29[However,] it is not completely withdrawn, as [in the case of] forgetfulness or the like, as explained elsewhere at length.⁷

30The second type of analogy, which is the life of the soul [as it is invested] in the body, also brings out the same point as above.

31This is that in order for there to be a change from the essential spiritual life of the soul, to a [physical] life of flesh, it is necessary for there to be an initial concealment and contraction of the light of the soul.

32This is because there is no comparison between them.

33Nonetheless, the soul is affected by the occurrences of the body.

34Therefore, even the light of the physical life [force] is connected and bound with the spiritual light of the essence.

35This is similar to [how the aforementioned] physical growth is bound to the spiritual power of growth.

36However, when one’s [physical] limb becomes severed, God forbid, this does not cause a loss to the spiritual light and life force of that limb.

37Proof of this is [the fact that] a blind person can give birth to a whole person, as known.

38This [shows that] the spiritual [life force] is merely concealed, but still exists, hovering over the physical life force of the body.

39This is called “Tzelem Ish – The form of man.”

40This is similar to how the aforementioned [breadth and length of] knowledge, which is concealed, [encompasses the brief teaching] etc. (This is all explained elsewhere at length.)

41Likewise, when the spiritual power of movement comes into an [actual] physical movement, it becomes constrained within itself.

42Nonetheless, the physical movement is connected and bound to the spiritual [power of] movement.

43There are many other examples of this as well, such as the matter of having insight into a particular concept, which comes from the power of conceptualization [of his soul], which rests upon him in a concealed [fashion].

44However, [we must now] understand the aspect of the Reshimu – Impression, which indicates the withdrawal of everything into concealment, so that only an impression of everything remains.

45This is better understood through other analogies and matters. For example, it is like the blueprint⁸ that the architect drafts.

46He is capable of constructing the [entire] building from the small lines of the blueprint. The entire length of the construction is included briefly in the blueprint.

47Another example [of a Reshimu-impression] is like someone who makes a sign [for himself] as a memory aide.

48The sign [or mnemonic] has no [actual] relation to the essence of the matter, but is merely a memory aide, as stated,⁹ “Make signs for yourself.”

49This is a much greater concealment than the [aforementioned analogy of someone who] teaches the summary of the law, which includes the entire [logic] within it.

50[For, in that example] there at least is some relationship between the short summary and the lengthy [explanations].

51There is another analogy for this Reshimu-Impression, which implies an even greater Tzimtzum-Restraint and concealment.

52It is like a person who throws a stone. The power that propels it is separate from the self [of the thrower].

53Nonetheless, the entire power of movement is invested within [the stone] in a concealed fashion.

54However, there is a great distance of separation from the essential power [of movement] in his hand.

55In contrast, this is not the case with the power of movement itself, when he physically moves himself.

56[In this case] it is vested within the physical in a more revealed [manner], as mentioned previously.

57There is an [analogy of] even greater concealment than this [example of the thrown object], which is similar to the concept of the impression that [one makes] only as a reminder.

58This is like when one hints with his hand to a very deep concept or idea.

59The physical movement is totally separate from the spiritual thought, but nonetheless, the concept is understood through [the movement].

60An even greater concealment is how the light of an intellectual [concept] is [invested] within the [physical] movements of one’s fingers when he writes it down, as explained elsewhere at length.

61Now, all the above bring out the same point, as mentioned above.

62This is that the aspect of the essence remains concealed and included within this impression and point. This will suffice for those of understanding.

Rabbi Amiram Markel (Neirot) · CC BY · sefaria.org