אור

The concept of אור (Ohr), or Light, is fundamental to understanding the Divine essence and its relationship with Creation. Just as the physical body of man is enlivened by the vitality of the soul, the entire universe is animated by a constant creative force from HaShem, which can be understood in terms of light. The soul itself possesses an essential light, which is its self-knowledge and consciousness. Similarly, HaShem knows Himself, and this boundless self-knowledge is called אור אין סוף—the Light of the Limitless One.

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אור אין סוף

אור אין סוף is the unlimited revelation of HaShem to Himself, representing His boundless self-knowledge. Although this self-knowledge is a revelation of the Essence, it is not the Essence itself, just as a ray of light is distinct from the luminary it reveals. Nevertheless, it is not outside of Him. This concept is alluded to in the statement, “Before the creation of the world, there was He and His Name alone,” where “He” refers to HaShem Himself and His Name refers to the Light of the Limitless One. The nature of a name is to identify, reveal, and make known. Similarly, HaShem’s Name is the knowledge of Him and how He identifies Himself. Since the Light of the Limitless One is the revelation of HaShem as He truly is, it bears all His properties: it is a simple quintessential singularity with no parts, and it possesses unlimited abilities (Heyulies).

Levels of אור אין סוף (Ohr Ein Sof)

Prior to the צמצום, or Restraint, the Light of the Limitless One exists in three general stages, corresponding to the initial stirrings of the creative process within Divinity:

• יחיד - Singular: This is the most concealed level, where the ten Sefiros (Divine qualities) exist as “Esser Sefirot HaGnoozot”—hidden within the Essence of the Light of the Limitless One and indistinguishable from it. Here, all that exists is HaShem's absolute singularity, and the Sefiros are present only as potential abilities (היולי).
• אחד- One: On this level, an intention arises, the desire to do kindness, which is the source of Creation. This desire, encompassing ten qualities (the Sefiros), becomes “highlighted” within the singularity. This level is called אחד, hinting at the inclusion and unification of the ten Sefiros as one simple unity with HaShem.
• קדמון (קדמון) - Primordial: Here, all the details of Creation are estimated and determined in potential within HaShem. This is the preparation for actualization, though nothing has happened yet. It is totally within and inseparable from Him.

These three levels themselves are only היולי abilities of the Light of the Limitless One; only the quintessential Self of Ohr Ein Sof exists as an absolute simple singularity.

אור and צמצום (Tzimtzum)

In order for a limited world to be created from the limitless revelation of the Light of the Limitless One, a צמצום, or Restraint, was necessary. This refers to the concealment of the limitless light into Himself, so that a limited line of revelation could emerge. The צמצום is not a true concealment, but a means for revelation according to the capacity of the recipients. Following the צמצום, a רשימו, or Impression, remains—a central point that contains an impression of the entire Light of the Limitless One in a hidden way. From this רשימו, a קו, or Line, is drawn forth. This קו is a “thin band” of revelation, specifically tailored to the capacity of the world, representing a combination of revelation and concealment in a limited way. The קו extends from the רשימו and is the source for the entire chain of worlds (Seder Hishtalshelus).

אור and Influence/Creation

The creation of the world came about in a way of an influence of אור , or Light, rather than a conventional “Influence” (Shefa) which implies change in the cause. An example is a teacher expressing a concept through speech; his intellect remains complete, and the listener receives only a secondary light called אור של תולדה—an “Offspring light.” Similarly, the chaining down of the worlds is in a way of Light, causing no change or diminishment in HaShem’s essence.

אור and Vessels/Garments

The ספירות and other creations have כלים, or Vessels, and לבושים, or Garments, that contain and define the Divine light that flows into them. The Sefiros themselves are called “Ten Sefirot Bli Mah”—without “whatness” or form, indicating that the lights themselves are beyond description. It is the vessels that give description, tangible existence, and limitation to the lights. For example, the physical eye (vessel) limits the spiritual power of sight (light), and the physical brain (vessel) limits the spiritual power of thought (light). The vessels come about from the “thickening” of the lights and are patterned after the spiritual form, but their ultimate source is higher than the lights. The ability of the vessels to contain an opposite light (e.g., light of kindness in a vessel of sternness) is a key aspect of Tikkun (Rectification).

לבושים, or Garments, are also referred to, representing an aspect of the light that is separate from the essence and can be exchanged, unlike vessels which are considered part of the essence. Thought, speech, and action are examples of garments that enclothe the light. What is considered a garment on one level may become the essential light or motivation for a lower level.

אור in the Worlds

The Light of the Limitless One and its emanations extend throughout the spiritual worlds: אצילות, בריאה , יצירה, and עשיה. In Atzilut (Emanation), the lights and vessels are still completely unified with HaShem. In Beriah, Yetzirah, and Asiyah (Creation, Formation, and Action), the light becomes progressively more contracted and concealed, though still present. Malchut (Kingship), particularly Malchut of Atzilut, is called the “revealed world,” as the upper levels become revealed within it through its speech and action. The concept of Sovev Kol Almin (encompassing light) and Memale Kol Almin (indwelling light) describes the different ways the Divine light relates to the worlds—either transcending and encompassing all equally or contracting and pervading each according to its capacity.

אור and Knowledge/Contemplation

The essential light of the soul is its own self-awareness and knowledge. The property of light is to reveal reality. Similarly, the Light of the Limitless One is His self-knowledge, revealing His reality. The purpose of contemplation (Hisbonenus) is to pursue and contemplate G-dliness, revealing the dazzling light of G-dliness within oneself and the world, leading to the knowledge of HaShem. This transformation turns callous hearts into hearts that feel and perceive G-dliness everywhere.