The four Tzimtzumim for relating Sechel to Middos, discussed herein at length, describes the function of the Memutza between Ohr Ein Sof and the Worlds as we currently know them. Divinity, although present in creation, is intensely obscured. This pattern of Tzimtzumim is responsible for the present state of affairs that describes Golus.

The recurrent theme of 3-fold Tzimtzum has thus far explained the mode of Hashpah from Rav to Talmid, and from Middos to Dibbur. In this shiur we will apply the same constellation of Tzimtzumin to describe the animation of Middos by Sechel. Following this 3rd iteration, we should have sufficient information to begin to understand the Nimshal.

Although the Sechel that comprehends a subject is essentially objective and detached, it may perceive a particular value of the subject or, perhaps, a possible implication. This tendency of Sechel results in the birth of a Midah within Sechel itself.

In order to understand how Zeir Anpin and Malchus operate as a Memutza, we need a detailed picture of the structure of the Middos. The following section of the Maamar explains how each Middah, e.g. Chesed, includes all 9 attributes: Chabad (intellet), Chagas (emotions), and Nehi (activation).

The Maamer now describes how the Yichud of Zachor and Nekeivah (Zeir Anpin and Malchus) serve to unite lower worlds with Ohr Ein Sof.

Thus far, we have dealt with progressive Tzimtzumim designed to bring the Sechel of the Rav into the range of the Talmid. However, in order to actually extend Sechel to the Talmid, actual speech is required. Sechel, itself, no matter how reduced, can not generate speech, because Sechel is private and not-expressive. Speech requires the intermediacy of Middos, the essence of which is to extend the private domain of the “self” to others.

The third level of Tzimtzum within the Rav is the Hislabshus in Dibbur. It is important to recognize that these intense Tzimtzumim obviously result in no obscurity for the Rav. The impact is exclusively on and for the benefit of the recipient. The 4th level of Tzimtzum characterizing the relationship of the Rav with the Talmid occurs within the Talmid himself, and is reflected in his inability to understand all that the Rav teaches him i.e. the Dibbur of the Rav.

In order to teach the Talmid, the Rav must 1) identify and isolate from his own transcendent Sechel a concept that would be suitable for the diminutive status of the Talmid, 2) reduce, condense and simplify the idea such that it is within the range of the intellectual faculties of the Talmid, and 3) further condense the Sechel into language that could be understood by the Talmid.

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Ze’ir Anpin is the upper dimension of the Memutzah between Ohr Ain Sof and Nivraim. Zeir Anpin (Za) comprising Midos, is the lowest, nethermost glimmer of Ain Sof. The word Midah indicates limitation and restriction. ZA, thus extends Ohr Ain Sof in such a way as to be potentially accessible to limited created beings.