Chapter 6
Nevertheless, “You are He that brought out ten ‘Tikunim/adornments’... which we call Sefiros].”
Even though we said that Atzilus is so distant from the Infinte, it is more distant the creations are from Atzilus, nonetheless, Atzilus is not actually “distant” from Hashem, since it is united with Him, and completely bound up in His Oneness.
That nonetheless, despite their “distance” from Hashem’s true Infinity, they are not entirely separated from His Infinity, even though they are in a completely different category from His Infinite Light, nonetheless, since the Infinite Light is included within Hashem as He is ‘the Luminary,’
In its source in Hashem (the Luminary) the Light is completely united with Hashem in the highest possible manner.
And even after it is diminished and limited when it is drawn down into the ‘Kav VeChut-The Line and String of Hashem’s Light’
Even when the Infinite Light comes into the limitations of Hishtalshelus through the Kav, that Kav is still bound up with its source in the Infinite Light, and as the Infinite Light is included in its source. Thus, the Kav itself is still completely bound up with its source in Hashem Himself.
So then this causes all the levels that it shines in, i.e., the Sefiros of Atzilus, become unified with Him, even with His Infinity, since the Kav binds Atzilus to the Infinite Light.
This power of the Kav to cause Atzilus to be bound up with the Infinite Light is true even when it is invested “in directing ‘worlds,’” and ‘worlds’ here actually refer to the Keilim of Atzilus, that create worlds, as expressed in the concept of “the 400,000 ‘Worlds’ of Yearning [for the Infinite Light of Hashem],”
These “400,000 worlds” are not actual worlds, rather, they are Hashem’s “thoughts” of creating worlds, each “thought” creating a world. However, as these “thoughts” exist in Atzilus they are One with Him, since the Kav shines in Atzilus. Similarly, the Keilim, which create worlds, are referred to as “worlds” since they create worlds. It is these figurative “worlds” that the Kav is invested in, and unites them with Hashem’s Oneness.
Since, in Atzilus, “He and His Life-force (Oros) are One,” and even “He and His Keilim of the Sefiros are One,”
Even as the Keilim are the source of creation of worlds, they are still bound up with His Oneness through the Kav.
And this concept can be understood in the following analogy: The way that a physical object is grasped (imagined) in a person’s thoughts, since a person’s thoughts can “encompass” (through imagination) even something as physical as an inanimate rock.
In other words: When a person imagines an object in his thoughts, that physical object “exists” (in the form of imagination) inside his - relatively - spiritual thoughts.
