Now, the source of this Masach (screen) is from the “Garment” of the Chashmal which encompasses from the externality of Binah until under Malchut of Malchut. (As explained before, the Chashmal is created from the letters of Binah. In other words, the Chashmal only comes about once the concept becomes firmly established in one’s mind in a way of actual letters. It was explained above that the Chashmal is also called “The Protector of the Emotions”, and that the emotions are encompassed by it. Furthermore, the letters of the Chashmal evenencompass and cause the speech and action. In other words, as explained above, after a person has done the analysis into something and come up with a conclusion, he will usually act upon it without going back and rethinking the whole matter over and over again in his mind. This indicates that the garment of the Chashmal encompasses from the externality of Binah (Analysis and comprehension) through Malchut of Malchut.)
It was further explained that this garment is similar to an allegory, which enclothes a deep concept within it. It is through the medium of the allegory that the light of the concept may radiate and be perceived. Nonetheless, the light of the concept may only be perceived when the letters of the allegory are in order. However, if the letters are confused, the allegory actually conceals the concept rather than reveals it. This may be compared to a teacher. If he presents the subject in a logical, orderly fashion, explaining it step by step and with great precision, then the students will understand the concept clearly. This is because his letters were in order. However, if the opposite is true, and he presents the subject out of order, the students will not understand the subject at all. Even if they do understand some points somewhat, they will not see how all the “Pieces of the puzzle” fit together. This is because the letters are not in order.
From all the above, it is understood that since there is no comparison between Atzilut and Briyah, between Chochmah and Binah or between the influencer and recipient, there must be the Tzimtzum of this Masach, just as the first Tzimtzum was needed between the “Essence of the Infinite Light (Ohr Ein Sof) and the line of action (The Kav). However, there is a difference. There was not an actual Masach in the first Tzimtzum. There was only a concealment of the Infinite Light. As mentioned before, this is because it was all still completely within himself. In contrast, from the aspect of Atzilut which is still infinite, to the aspect of Briyah which is finite, there needs to be a screen (A Masach), which completely separates and limits the light. This is to say that for there to be a change from intangible to tangible, there must be an “allegory”. This is like the example given above of the difference between Chochmah which is intangible and Binah which is fully tangible.
Nonetheless, there is a benefit to the fact that it is G-d himself who creates this Tzimtzum and Masach (Screen). This is like the teacher who creates the allegory for the analogue or conversely, like a teacher who purposely jumbles up the letters or the pieces of a puzzle in order to challenge the students to put it back together again. In such a case the confusion is only on the part of the students rather than the teacher. In the same way, for G-d, no change has taken place. From His angle it is all part and parcel of Himself, similar to a snail whose shell is part and parcel of itself. To G-d, the Tzimtzum too, is not a true Tzimtzum and is not a separation from His perspective. It is only so from the perspective of the recipients. This also explains the statement, “I am first and I am last”. “I am first”, refers to the first Tzimtzum, and I am last, refers to the last Tzimtzum. It is all an act of G-d, from beginning to end. Moreover, it is specifically the last Tzimtzum, which is the final act, which arose first in G-d’s thought and desire.)
