In order to better understand this matter we must first explain concealment and revelation in [the context of] their original source.

Our Sages declared:[141] "In the beginning of the world's creation there was first darkness and then light." There, too, was darkness and light, concealment and revelation, and there too was their unification - light and revelation out of darkness and concealment, and concealment out of revelation.

The teaching of the Etz Chayim[142] [on this matter] is well known. Before the first tzimtzum [contraction and concealment of the infinite light], also referred to as the "vacant space" (Makom Panui), the Ein Sof-light filled all space. Nothing existed other than the revelation of the [infinite] Ein Sof-light. Concerning this it is stated,[143] "Before the world was created there was only Him and His Name," and likewise,[144] "You are holy and Your Name is holy." So, too,[145] "You are One and Your Name is One." The "Name" refers to the level of Malchus ["Kingship"] of Ein Sof, also called shmo hagadol and shmei rabbah ("the great Name"), which is truly included in G-d's absolute Essence.

Afterwards He contracted Himself, retracting the first light totally, and submerging it within the essential Being of the Ein Sof. All that remained was a trace[146] of the original light, one solitary point like the point of a yud. This point included within itself all that could possibly be revealed in the order of hishtalshelus [the progressively descending levels of existence. And only] this point remains after the tzimtzum because the worlds cannot receive the original light. G-d therefore contracted and concealed the light within Himself, and there remained only the point, the merest glimmer which could be revealed.

The aforementioned[147] analogy of a mashpia (a person who transmits) and a mekabel (recipient) is pertinent here. Because the essential light of the mashpia cannot be assimilated by the mekabel, he has to conceal the depth of his wisdom within himself. There then remains only a simple point, that which can be revealed to [and assimilated by] the mekabel. Similarly, when the essential Supernal light was concealed, there remained only the residual point,[148] that which could relate to the worlds.

However, [because] this point is still in a state of concealment, there [still must be] drawn from it the kav ("line") or chut ("thread"), a revelation of light. The first stage of its enclothement was in Adam Kadmon,[149] which was the first existence created through the kav. This level is called an "area" [of expression of light] and is referred to as Tehiru Ila'ah ("the Supernal purity") which follows the tzimtzum. Of this it is said,[150] "He carved an engraving in Tehiru Ila'ah." The entire hishtalshelus from the first to the last level - even to the very lowest level - is all included in Adam Kadmon. This matter is discussed elsewhere.

We find therefore that there are two types of "light." The first is the original light which preceded the tzimtzum, when the Ein Sof-light filled all of space; and the second is the light of the kav after the tzimtzum. The first light was the original revelation which shone forth from the Ein Sof. This is [the light which was] then contracted and concealed, leaving only a point which was still concealed. [And finally,] out of the concealment of the point came the revelation of the light of the kav.

This being so, we have here a paradox. On the one hand, the first revelation of the Ein Sof-light gives rise to the concealment which constitutes the first tzimtzum; indeed, [even] the point that remains is also concealed and utterly lacking in expansion. On the other hand, the concealment of the point gives rise to the light of the kav or chut.

We can accordingly interpret [the text of the prayer],[151] "He rolls away light before darkness and darkness before light," as follows: G-d rolls away the original Ein Sof-light that preceded the tzimtzum, before the darkness and concealment of the tzimtzum, and conceals [His light] within the "point." He then rolls away the darkness, i.e., the tzimtzum, before the light of the kav which shines forth after the tzimtzum.

Summary: The [original] source for revelation and concealment and their unification. [The stages in the process of the revelation of G-d's light]: the light before the tzimtzum, the tzimtzum and the trace [which exists] as a point, the light of the kav.

   

Notes:

141. (Back to text) [Shabbos 77b.]

142. (Back to text) [1:2.]

143. (Back to text) [Pirkei d'R. Eliezer, ch. 3. See Shelah at the beginning of his Introduction.]

144. (Back to text) [Text of Shemoneh Esreh prayer.]

145. (Back to text) [Text of Shemoneh Esreh prayer for Minchah on Shabbos.]

146. (Back to text) Possibly the text refers to the level mentioned in Shaar HaYichud, beginning of ch. 15, [that describes the Reshimu as] the yud of G-d's Name that numerically equals sixty-three, that is within Tehiru Ila'ah, as stated in Emek HaMelech.

     From the text of Emek HaMelech, Shaar 3, and the commentary of Mikdash Melech on the Zohar I, 15a - quoted in Likkutei Torah, Shir HaShirim, in the explanation of the maamar entitled Shechorah Ani, ch. 3 - it appears that the yud referred to above is the yud of the milui of the final hei of the name Yud-Hei-Vav-Hei with the numerical equivalent of 63.

     Emek HaMelech, Shaar 1-3, and the above-mentioned commentary of Mikdash Melech state that within the Makom Panui is found the Reshimu of Ein Sof which is called the "Primordial Light" (Or [rut] Kadmon) and the Reshimu of the garment which is called the point, i.e., the letter yud [h]. Thus this Makom Panui is called Avir [rhut] Kadmon. However, the Makom Panui referred to in these texts is not the same as the Challal and Makom Panui referred to in the beginning of Etz Chayim, or in Otzros Chayim or Mavo She'arim (Maamar 8), and as cited in many chassidic discourses, for it transcends (lit., "precedes") the tzimtzum of igul, it being meruba, etc. For a discussion of these matters in Chassidus, see the maamar entitled HaOseh Sukaso, 5674.

147. (Back to text) [Chapter 21.]

148. (Back to text) The same wording ("the residual point...from it the kav") is used in Shaar HaYichud (loc. cit.) and in other texts. On the surface, this is difficult to understand, [for the kav is rooted in a much higher level]. Etz Chayim, Mavo She'arim and Shaar HaHakdamos explain that its source is Igul HaGadol, or, as is noted at the beginning of the gloss of Otzros Chayim, an aspect of the Ein Sof-light that was not affected by the tzimtzum (viz., the attribute of Malchus of Ein Sof or Tiferes HaNe'elam. The difference [of opinion reflects the difference] between the external and internal aspects of the kav. In other texts, this difference is explained as depending on the opinions of whether the oros are peshutim or not. Note the discourses Adam Ki Yakriv, 5666, BaYom HaShemini, 5676, Zeh HaYom, 5679.)

     However, the intention in the present maamar is the kav as it is drawn down through the tzimtzum and the Reshimu, albeit in a state whereby it is attached and cleaves to its abovementioned source. For an explanation of the above according to Chassidus see the maamarim entitled Shuvah, 5698; Ki Imcha, 5701; Kimei Tzeis'cha, 5708.

149. (Back to text) "Adam Kadmon...is referred to as Tehiru Ila'ah...which follows the tzimtzum.... He carved...": Numerous chassidic discourses explain that Tehiru Ila'ah transcends (lit., "precedes") the tzimztum. Accordingly, "the engraving" refers to G-d's estimation of the potential for the worlds' existence prior to the tzimtzum, while Tehiru Tata'ah is manifest after the tzimtzum. Note Shaar HaYichud, ch. 16; Imrei Binah, Shaar Kerias Shema, ch. 10ff.; Toras Chayim, Parshas Noach, the maamar entitled VaYehi Kol HaAretz, ch. 23ff.; Adam Ki Yih'yeh, 5666; BaSukkos, 5670; BaSukkos, 5692; and other texts.

     It appears that the exposition in the present maamar is based on the interpretation given at the end of the explanation of the maamar entitled Vesachas Raglav in Torah Or. There it is stated that according to the Kabbalah of R. Chayim Vital, Tehiru Ila'ah is Adam Kadmon. Note the commentary of Mikdash Melech on Zohar I, 15a, which quotes the Zohar Chamah in the name of the AriZal.

     However, if this is indeed so, it is difficult to understand why numerous chassidic discourses do not explain this in accordance with the teachings of R. Chayim Vital.

150. (Back to text) [Beginning of Zohar.]

151. (Back to text) [Beginning of Maariv.]