Now, in each of the four Worlds of Atzilus, Beriya, Yetzira and Asiya, there is a level of Keser that serves as an intermediary level:
Malchus of Atzilus becomes Keser of Beriya, and Malchus of Beriya becomes Keser of Yetzira. The level of Malchus of each level becomes the intermediary level for the next world to come into being. This is because Malchus has two level: It has one aspect of how it exists in its own world, and one aspect of how it “descends” into the next, lower, world. Because of this, it can be the “connection point” between the worlds. From the perspective of the lower world, the Malchus of the higher world is called Kesser, and from the perspective of the higher world it is called Kesser. (This is similar to a building with many levels: The floor of one level is also the ceiling of the lower level.)
However, the difference between the Keser of Atzilus connecting it to the Infinite Light to the Keser in between each world is as follows:
The existence of Atzilus is by way of a Tzimtzum-contraction/withdrawal of Hashem’s Infinite Light. This causes an “empty space” and a “void” in which Hashem’s revelation is withheld.
However, the existence of Beriya, Yetzira and Asiya comes by means of a “Parsa-Curtain,” which separates between Atzilus and Beriya, and then between Beriya and Yetzira, etc. However, the three lower worlds do not come to be through an “empty space.”
Now, the difference between a “Parsa-Curtain” and a “Mokom Ponui-An Empty Space,” can be understood by first explaining the idea of a “Tzimtzum- Withdrawal” of Hashem’s Infinite Light.
Now, “Hashem’s Infinite Light” refers to a revelation of Light that extends to become a source of life for all the worlds. In other words, this “Infinite Light” is not Hashem Himself, it is His revelation of His power to create and enliven infinite worlds.
And the Infinite Light within Hashem Himself refers to the idea that He contains within Himself a power that can be used to create and animate created beings that exist outside of Himself. The Rebbe Rashab explains: In Hashem Himself, as it were, there are two aspects (from our perspective): Hashem Himself is not a “luminary,” it is not Hashem’s job to shine light. If He did not want, there would be not Light, no Infinite, at all. This is the absolute truth of Hashem’s Essence, that He is beyond being called “the source of Light,” even Infinite Light. However, once Hashem decided that He wants there to be Light, He then has in Himself that “potential” for Infinite Light. This is what the Alter Rebbe means by “the Infinite Light within Hashem Himself.”
And this is the meaning of what is stated in Pirkei D’Rabbi Eliezer (Ch. 3), that “Before the world was created, only Him and His Name existed.” “Him” refers to the Infinite One Himself. “His Name” refers to the Infinite Light that is contained within Himself, which is likened to a name, since it is a source for revelation. Just as a name makes it possible for others to relate to them, the Infinite Light within Hashem is what enables others to eventually come to be and relate to Him. Thus, His “Name” is that “potential” for Infinite Light, as it exists in Himself, as explained above.
This refers to merely the possibility to be revealed and relate outwards, but not necessarily actually relating to others.
We cannot describe Hashem Himself in any way at all, period, we cannot say that Hashem has different “aspects,” since He is beyond all limitations, including that of being comprised of various aspects, chas veshalom, He is a Singular Oneness, uncompounded in any way. However, in order to describe certain aspects of His revelations relative to His Essence, we use different descriptions from our perspective. This concept is very subtle and must be carefully understood.
