Ohr

But there's one iyer chidush, and that is the following.

There's a principle in Kabbalah that says, "Ohr me-ain ha'mohr." Everybody knows that Kabbalah is magadlimus, getlichkait, right? Well, of course, getlichkait, ein itself.

Ein itself is not the Aibishter, chas v'shalom.

Ein itself is the light of the Aibishter, the gily of the Aibishter, right? The Ohr.

And we say, "Ohr me-ain ha'mohr." Ohr me-ain ha'mohr means that Ohr has in it every single quality of the Mohr.

Right? The Aibishter is infinite.

Aibishter can do what He wants.

He's a keich b'ilti bal tachlis like it says in the Gemara Kiddushin.

It becomes something utterly and completely different.

It becomes an adherence to Ohr and Sof beyond reification, and that's the basis of my view.

What are the sparks contained in the klipah?

They are instances of primordiality that cannot be reduced to a subject or an object.

There is, even within Eir itself, it depends what level of Eir we're talking about.

So till here we're dividing between Oedis and Kelim.

But in Oed itself, there is the Oed HaSeviv and Oed HaMimala.

And in Oed HaMimala Kalaamim, there is a concept of some existence to air not like caleb but there's some existence there let's see we'll buy mckinnon to go into this union even deeper to understand the ultimate um concept that we're speaking about here that earth is not a shade is so we're speaking about it in the purest form because in the gamble our goofy yes base beginners in order itself there are two aspects to earth There is a certain aspect of Eir where the term of Sheirish could be used.

No matter what life is going to be pregnant with and wha- whatever is born in my life, I already know.

I have the Ohr of the Tzadik, I have the Ohr of Ein Shem Yehosh.

I have the Ohr of, of Baki Bishor.

I'm okay.

I'm going to be okay.

Right, but our own Kesher with HaKadosh Baruch Hu, that's totally hidden.

That's totally Tzanua.

That we're able to recognize we have this job and this mission in order to bring Ohr to the world, and that that mission, no matter what our Tzimtzumim are, no matter what our Ish Revi, our challenges are, is all literally part and parcel of the story, the way it was always ever going to be in the Even Shisia.

not his.

But by means of incorporation with the female, and although it suffices to elicit the level of 10 sefirot from below upward through Och, Hosea, Chaldea, Rosh, this level still cannot expand from above downward in the form of a guf, which would mean clothing of lights in the vessels, this so because

a

spiritual kli is called masach, scream, and reflected

He threw himself off a cliff.

There's a Chassidus, it's the Torah of Ohr Yashar Mashiach on mesirus nefesh.

That the tzaddikim, the early Chassidishe Rebbes went on mesirus nefesh to megaleh Torah Chassidus, to megaleh the Ohr, to reveal the light that every single Yid is a Baal Shem.

And here is the interesting thing.

It says in the Matan Torah, so Chazal this word many times from the Sesamos, the B'yom Hakal was the most of Ma'aleh Matan Torah.

The measure in which Behina Dalet can be connected to the creator from the perception of his greatness, wanting to benefit him in return.

The creator wanting to benefit it is called Or Yesh Ar, direct light, and the desire of the Malchut to benefit the creator is called Or Hozer, reflect light.

And in the measure to which it can do that, receive in order to bestow to the creator, it receives the light, and so comes out the first Partzuf of Galgalta.

Now comes the surrounding light and applies pressure and tells that Masach, that Malchut, "Look, we still have lots to receive.