In general, drawing down influence from the higher realms to the lower ones, and in particular, drawing down influences through parsaos and tzimtzumim is evoked through a movement of ratzu, [a yearning to] ascend. With regard to this, is applied the verse:[108] "As water [reflects] the image of a face, so too, one man's heart reflects another's."

To explain this concept,[109] there is a level described as adam (the man) of the world of Beriah. In a more general sense, this is the adam of the worlds Beriah, Yetzirah, and Asiyah. There is also an adam in the realm of Atzilus, [as alluded to in Yechezkel's vision[110] of the image of] a man on the throne, which refers to Za'er Anpin of Atzilus. Concerning this, it is said: that the way one man's heart is affected by another's resembles the way water reflects the image of a face.

When a person looks into water, he sees his own face. This is because the water is a refined type of matter, clear, and simple, without any color. This [makes it possible] for it to reflect the face which looks into it. [One can infer that] there are not two separate faces - the face of the person looking into the water and the face the water reflects. Instead, the face which the water reflects is, in all its particulars, the face of the person looking into it.

Moreover, the face which is seen in the water is not a separate entity from the water itself. It is not considered as an entity created from the water. For the image of the person looking into the water does not become part or engraved in the water, even momentarily. All there is, is water.

[The reflection of the image is less of a separate entity] than fish in the sea, concerning which there is a difference of opinion in the tractate of Mikvaos,[111] One opinion maintains that they are not considered as a chatzitzah (intervening substance) between an object immersed in a mikveh and the water.[112] The rationale for this opinion is that [fish] came into being from water.[113] The differing opinion maintains that they are considered as an intervening substance, because although they were brought into being from water, they have become a separate entity. Even as they exist as a separate entity, their existence is associated with the water. Hence, as soon as they separate themselves from the water, they die.[114] [Nevertheless, they are a separate entity.]

When, however, an image is reflected in the water, no separate entity is brought into being, not even an entity made from water. All that is there is water.

With regard to this, it is said: "So too, one man's heart reflects another's." Man's efforts in Divine service expressing his yearning for G-d arouse influence from the Sublime Man upon the throne (Za'er Anpin of Atzilus). That influence is expressed according to the image of the face which appears in the water (i.e., the influence is of the same nature as the ratzu in all of its particulars). The world of Atzilus is incomparably [higher] than the worlds of Beriah, Yetzirah, and Asiyah, for they are drawn down from it through an interruption. ([This is necessary,] because the world of Beriah is the beginning, i.e., the granting of the potential for yesh, independent existence.) Thus [Atzilus] is like water which is simple and does not possess a color or form. Therefore it reflects [exactly] the face which gazes at it.

Similar concepts apply in the higher realms, including even the levels before the tzimtzum, and even in the levels before the arousal of G-d's desire [for the existence of the worlds]. For the influence that is drawn down after the tzimtzum must originate there. This is brought about by the elevation of mayin nukvin within the light itself[115] from the pleasure that will [ultimately result] from the deeds of the creations of the lowly worlds. This is the intent of the statement[116] that [before creating the world, G-d] "consulted with the souls of the righteous." This evoked the desire: "I will rule."[117]

With regard to this, it is said: "As water [reflects] the image of a face." For water is simple, without any form or color. Thus the image which appears in the water (which is not a separate entity, not even an entity that was made from water, but is the water itself,) comes as a result of the face of the person [gazing].

[To explain the analogue:] Or Ein Sof is the ultimate of true simplicity. Thus it is not appropriate that it should have any will at all. The awakening of a will comes solely because of "the consultation with the souls of the righteous," (the face of the person gazing). It is true that before "consulting," there already exists an arousal of will. For the order [of Divine revelation] begins from His "desire for kindness,"[118] which is in a state of ultimate concealment. The beginning of the arousal of [His] will is His desire to manifest generosity.[119] Only after that does He "consult with the souls of the righteous," i.e., the face of the person gazing, and then an image is made within the water.[120] This refers to His will to rule.

Nevertheless, "the consultation with the righteous" is not in a manner that were He to decide against the creation, the will to be generous would remain (if after the consultation He would decide against [the creation], heaven forbid). Instead, the consultation is carried out in a way that if the decision were not to create, it would be as if He never was aroused with a desire to manifest generosity.

Since even the arousal of G-d's will is dependent on "consultation," the decision resulting from that "consultation" is equivalent to the original arousal of G-d's will. Moreover, from a deeper perspective, the very fact that He "consulted" with the souls of the righteous [is significant]. (For in a consultation, the words of the person with whom one consults define and decide whether one's desire will be aroused.) This shows that the person with whom one is consulting is on a higher level and possesses more depth than the one doing the consulting.

Thus in the order of revelation, the consultation comes after the arousal of [G-d's] will. Nevertheless, in a concealed way and in the source (as much as it is appropriate to use these terms before the tzimtzum), the souls of the righteous (with whom G-d consulted) are on a higher level than G-d's desire to be generous, and indeed, are higher than His desire for kindness. Therefore they can determine whether His will to be generous will be expressed and be revealed within the desire to rule or not, heaven forbid. [If not,] it would be as if it never had existed.

Thus the will to be generous and the will to rule on which are dependent all the levels of the spiritual cosmos after the tzimtzum, including the lowest levels, can be compared to an image that appears in the water because of the face of the one who gazes in it. [The face which appears in the water can be described as G-d] estimating the potential for everything that was later actually [created]. [As explained above,] "consulting with the souls of the righteous" refers to the pleasure that would be generated by the Divine service of the Jewish people that arouse in G-d's thought. As it is said:[121] "Israel arose in [His] thought."

   

Notes:

108. (Back to text) Mishlei 27:19. [The intent is that in the personal realm, when one person seeks to draw close to another, that other person is aroused to respond in kind. Similarly, in the spiritual realms, a movement towards ratzu, drawing close to G-d, on man's part, evokes a desire for G-d to draw close to man. Moreover, as the maamar proceeds to explain, the nature of the man's ratzu defines the nature of G-d's response.]

109. (Back to text) With regard to the concepts that follow, see the maamar entitled Acharei from the series of maamarim entitled BeShaah SheHikdimu 5672, p. 965ff.; Maamarei Admur HaZakein 5564, p. 94ff.; the maamar appears with the notes of the Tzemach Tzedek in Or HaTorah, Beshallach, p. 477ff.

110. (Back to text) Yechezkel 1:26.

111. (Back to text) 6:7.

112. (Back to text) This is the opinion of Rabbi Shimon ben Gamliel [who maintains that although no other object may intervene between an object being immersed in a mikveh and the waters of the mikveh, if a fish intervenes, the immersion is acceptable, for the fish is not considered a separate entity from the water]. This opinion is explained in Sefer HaMaamarim 5662, p. 352, and in other sources. See also Likkutei Sichos, Vol. XVII, p. 75, note 42, and Vol. XXVII, p. 245, note 45.

113. (Back to text) See Chulin 27b.

114. (Back to text) Avodah Zarah 3b.

115. (Back to text) [Trans. Note: The term "elevation of mayim nukvim" has a similar intent as "arousal from below," i.e., an awakening on man's part. Nevertheless, on this level, i.e., the Or Ein Sof, that exists before the arousal of the desire for the existence of the worlds, there is no possibility of interpreting this concept simply. For at this level, man - or even the distinct potential for man's being - does not exist. Hence Chassidus explains that the arousal from below is within the light itself. G-d, as it were, thinks of the pleasure He would receive from the observance of mitzvos by man, and this evokes His desire for the existence of the worlds.]

116. (Back to text) Bereishis Rabbah 8:7; Rus Rabbah 2:1. [I.e., create the realm of existence over which He would rule.]

117. (Back to text) See Likkutei Torah, Bamidbar, p. 21d; Derech Mitzvosecha, p. 170b, et al.

118. (Back to text) Michah 7:18.

119. (Back to text) See Etz Chayim, Shaar HaKlallim.

120. (Back to text) [Trans. Note: I.e., a conception of limitation is evoked within the Or Ein Sof. His pleasure in the Divine service of the righteous called forth the existence of a realm of limitation within His light.]

121. (Back to text) Bereishis Rabbah 1:4.