Editing L'Alafim (section)

== In Chassidic Thought ==
The Zohar states that there is chesed and there is chesed, which are "rav chesed" and "notzer chesed." This means that "notzer chesed" is the kindness that Hashem does through the tzaddikim, and this is "notzer chesed l'alafim," meaning that the Holy One, blessed be He, preserves kindness for the tzaddikim who are called "alafim," representing the "alef" of wisdom and the "alef" of understanding. But the "rav chesed" that the Holy One, blessed be He, does for His own sake for the existence of the world, as His way is to do good to His creations, is a great and abundant kindness to increase His kindness with His creations. And "notzer chesed" is that He contracts His Shechinah and illuminates the worlds according to the capacity of the receivers, like an eagle that stirs its nest, touching and not touching, and the light arrives and does not arrive, for otherwise the worlds would be nullified from their existence due to the brightness of the lights, and would return to nothingness. This is "the world is built on kindness." And regarding the kindness that comes through the awakening of the tzaddikim, it is said "Bereishit" (In the beginning), for the sake of Israel who are called "reishit" (first), and they are the tzaddikim who are called Israel, as is known.

However, it is said "for Israel is a youth and I love him," and it is said "for Jacob is small," meaning that the main glory that is glorified in Israel is if one holds himself in the attribute of humility and makes himself small like a child and a youth, as it is written "as water reflects face to face." And if he makes himself small and does not consider himself as anything, then, so to speak, Hashem also contracts His Shechinah and rests upon him. This is like a parable of a father who has a small and very beloved son. When the father wants to play with his small beloved son to have pleasure, the father does not speak to him according to his great and broad intellect, because the son cannot receive and understand it. Rather, because of the great [intense love he has for his beloved son], he contracts his great [and broad] intellect to no end, and speaks with his son according to his short and small intellect. This the son can grasp, and he responds to his father according to his intellect, and his father has great pleasure from this. And this is perhaps hinted at in the Tikkunim "rakia" and "nitzotz." Meaning, the father's intellect is like the "rakia" (firmament) which is an intellect that expands and is very broad, and when he contracts his intellect to match the intellect of the small son, it becomes from "rakia" to "nitzotz" (spark). Therefore, in the kamatz vowel, the spark is under the firmament.

And all this is if the person makes himself small as mentioned. But if "what is he considered" and he considers himself as something, and does not have the attribute of humility, then "as water reflects face to face," also the Holy One, blessed be He, so to speak, does not contract His Shechinah, and due to the great brightness of the light, he becomes nullified. Even if he is a tzaddik, he is like a candle before a torch, and his light is nullified and his actions are of no benefit.