Ohr Ein Sof

Ohr Ein Sof refers to the revelation and extension of G-d as it exists before the Tzimtzum (contraction). This revelation is called "light" because physical light (sunlight) illustrates for us the three general "parameters" of "Ohr Ein Sof":

1. It is not part of the essence of the luminary body itself but only a radiance and illumination from it
2. It is attached to the luminary
3. It is of the same nature as the luminary (meaning, not only that light cannot exist without a luminary, but that the entire definition of light's existence is the revelation of the luminary. It is not that the luminary "creates" something "other" that is not the luminary, rather the light is the revelation of the luminary itself).

The analogy: Ohr Ein Sof is the revelation of the Essence, and this revelation, while being distant from the Essence—since it is "light"—remains attached to (and included within) the Essence and resembles it (just as the Essence is infinite, so too the light is of the nature of infinity).

The purpose and goal of Ohr Ein Sof is primarily to create the possibility for the creation of the world, since being merely light and extension, it provides the possibility that through it and by means of it, the world can come into existence. However, this light as it exists before the Tzimtzum is still infinitely beyond the world, and therefore a contraction (Tzimtzum) had to occur within this light.

In many places in Chassidus, even the light after the Tzimtzum is called "Ohr Ein Sof," but in this entry we are speaking only about the simpler interpretation—that Ohr Ein Sof is the light before the Tzimtzum.

Qualities

Light

Expanded value – Light

The revelation from the Essence is called in Chassidic teachings 'Light (Ein Sof),' unlike other philosophers who defined it as 'abundance.' For many reasons, the Kabbalists called this revelation by the name "light" since 'light' is characterized by many qualities that serve as a metaphor for divine revelation:

Some of the qualities of light come to define the relationship between the light and its source. On one hand, there is a great closeness between the light and its source (which is not the case with abundance), as the light is always attached and connected to its source, resembles its source, and illuminates automatically (and necessarily). On the other hand, there is 'distance and separation' between the light and its source, as it is only an extension and not an actual existence:

• Connected to the source - The nature of all light is that it is always connected to its source, the luminary. When there is a disconnection between the source of light and the light itself, the illumination immediately ceases, and therefore the Ein Sof light is always connected to the 'Essence.'
• Resembles its source - Since light is always connected to its source, it naturally resembles the source. Just as the source, the Essence, is not limited or defined at all, so too the Ein Sof light is unlimited and undefined, and all spiritual and physical worlds are nullified before it (which is why many constrictions were necessary to create worlds). The metaphor brought for this in Chassidic teachings is from the sun illuminating the earth - although the sun itself does not reach us, nevertheless through the sun's rays, the power of the sun itself reaches the earth.
• Illuminates passively - The nature of light is that it shines spontaneously from the luminary and does not require active action for this purpose. For example, the sun does not need to perform any action for its light to be spread.
• Not an existence unto itself - Light is merely an illumination from the luminary, and there is no relationship between the light and the luminary. For example, there is no relationship between sunlight, which is merely light, and the body of the sun itself.

(However, in truth, the relationship of the Ein Sof light to the Essence is different from sunlight to the sun. Because there are aspects in which it is more distant than physical light, and conversely, there are aspects in which it is closer.

This is because, unlike sunlight where the purpose of the sun is to illuminate (and therefore ultimately there is a connection and relationship between them), the Essence, on the other hand, is above being a 'luminary,' and therefore the light is infinitely distant from the Essence. It also does not 'reveal' the Essence, but rather the luminary within the Essence, which is the source of light. And because the Essence's existence is from itself, therefore its mode of existence is: that it "exists in a non-existent existence." Unlike the light, since it has a beginning (as discussed below), its mode of existence is like other beings and not like the existence of the Essence. Moreover, the creation and genesis of light from the Essence is by the will of the Essence (unlike sunlight as will be elaborated below), which demonstrates the separation between the Essence and the light.

However, along with the distance of the light's existence from the Essence, the manner of its creation and revelation from the Essence is such that it will be like light that is close to the luminary and reveals it. Therefore, from the perspective of its creation, it has a relationship to the Essence as light to a luminary. And from this perspective, it is more attached to the Essence than sunlight is to the sun, because even its extension is within the luminary - the Essence, and it is included within it to the extent that its entire existence is the Essence.)

Ein Sof (Infinite Divine Light)

Its Cause

The infinite nature of this light stems from its attachment to the Divine Essence (Atzmut), since all light is similar to its source. Because the Essence is infinite, the light that extends from it is also infinite. (In truth, the light itself is limited, since light has a beginning, and anything with a beginning must necessarily have an end. The infinite quality of this light comes only through the will of the Essence that it remain attached and possess this infinite characteristic).

Its Nature

The infinitude of the Ohr Ein Sof (Infinite Light) is expressed in the following details:

A. It extends everywhere without changes - Since it is a completely unlimited light that is one with the Divine Essence, it exists without changes wherever it is present.

B. It is revealed everywhere. In several ways:

1. It is revealed everywhere, and even after the Tzimtzum (contraction) when an "empty space" was created (from the light), when it does shine, it shines equally in all worlds (as in the Holy Temple, on Shabbat, and in Torah, where this light is revealed equally throughout all worlds).
2. Even when it is not revealed in the world—due to its infinite nature—it exists in a revealed state everywhere, as its revelation stems from the light itself, even though from the perspective of the worlds, it is not revealed within them.
3. The revelation extends even to the worlds—despite their limited nature, they contain unlimited aspects, such as the vast variety of creatures and their eternal nature, which stems from the unlimited quality of the Infinite Light that illuminates creation down to the lowest levels.

C. It has no definition or form:

1. It is not defined by any limitation or form, and no attribute can be ascribed to it. Therefore, it transcends the Sefirot, which only emerge after the Tzimtzum, in the light of the Kav (line of light). Had creation come from this light (without the Tzimtzum), creation would also have been unlimited and simple, without form or limitation.
2. Because it is unlimited and without definition or form, it can create any existence, as it is not limited to creating only according to a specific form.
3. It is so infinite and undefined that it is not even defined by the category of "unlimited," and therefore it also contains the "power of limitation."

However, despite being unlimited and undefined, it differs from the unlimitedness of the Divine Essence, because the Essence's existence is self-sufficient, and therefore its unlimitedness is not something added to it. In contrast, since the Infinite Light has a beginning (as mentioned), its unlimitedness is like something added to it. The truly ultimate unlimitedness exists only in the Divine Essence itself.

But because it is the Infinite Light, it "receives" this quality from the Essence—that it too possesses the ultimate quality of unlimitedness, though this is not from its own essence but from the aspect of the Essence within it.

Light Contained Within the Essence

The Infinite Light—both the essence of the light and its extension and revelation—is contained within the Divine Essence. Therefore, they have no independent existence at all. Since nothing exists outside of Him, wherever the light shines and is revealed, it remains contained within His Essence. Just as the sun's light, when still within the sun itself, has no independent existence but is merely the potential to illuminate, so too the light has no sense of independent existence but is completely nullified to its source, being nothing more than the Divine Essence's power and capability to shine light.

Only after the Tzimtzum does the possibility arise for the light to sense its own existence as if emerging from the existence of its source. Before the Tzimtzum, the entirety of the light was contained within the Divine Essence.

The nullification of the light within the Divine Essence is deeper than the nullification of sunlight within the sun's orb:

A. The nullification of sunlight within the sun applies only to the essence of the light contained in the sun, not to its revelation and extension, which exist outside the sun and are not contained within it. In contrast, even the extension and revelation of the Infinite Light before the Tzimtzum are contained within the Divine Essence, nullified, and without independent existence.

B. The "manner" of nullification of sunlight differs from that of the Infinite Light. Sunlight within the sun is the "power of light," whereas the contained Infinite Light is the "capability" of the Divine Essence to illuminate. (The difference between "power" and "capability" is that power is considered the beginning of something. That is, the thing already exists in reality (since power is power for something specific and already has a certain characteristic), but is still concealed within its source. In contrast, capability does not represent the beginning of the thing, as it relates to the one who is capable—that he can do as he wills (and his capability is not yet formed into the thing he will do)—rather than to the thing he is capable of doing. Therefore, power is considered the beginning of something's existence, whereas capability is not.)

The reason for this is that we see the sun is compelled to produce light, which necessitates that the concept of light already exists in reality before its actual revelation. In contrast, since the Divine Essence is not compelled to produce light at all, and its revelation is by will (as will be explained at length), it follows that the power to illuminate contained within the Essence is not the existence of light, but rather the capability to illuminate.

Additionally, the Divine Essence has no intrinsic purpose of revealing light, so we cannot say it has the power to illuminate. This differs from the sun, whose purpose is to illuminate, meaning light is within its nature and exists within it in a concealed state.

Gilui V'Lo Hispashtus (Revelation, Not Spreading)

Ohr Ein Sof is not an expansion like the light of the sun that spreads outside its source - the sun's sphere, but rather it is a revelation of the essence. This means its illumination is not through leaving its source but through revealing the essence. For example, like a person opening a box containing diamonds, where the revelation of the diamonds occurs in their place, not through their expansion.

The reason for this difference is that sunlight, being physical light, occupies space and therefore its illumination spreads from place to place. This is unlike spiritual light, which is the true light where expansion and contraction are not applicable. This is one of the reasons why Kabbalists called divine revelation by the name "light."

This characteristic is one of the reasons why light is called a "name," because even though a name exists for others and not for itself (like light that illuminates for others), it is not an emanation that leaves the person but remains connected to him - when someone calls his name, they are calling to the person himself.

The difference between them is in several details:

• In place: While expansion means revelation in a new place where the source, the essence of light, is not present (like water spreading from place to place), the 'revelation' of light means that in the same place where the essence is, there the light is revealed.
• In existence: Expanding light is a reality because it adds something that was not in the essence and its source. It brings it to a place where it was not inherently present (which itself proves that it is a reality even before it expanded). In contrast, 'Ohr Ein Sof' is about 'revelation' that does not add anything to the essence, because the concept of revelation is that 'the essence reveals itself' (in its place).
• In its existence without revelation: Expanding light illuminates by reaching a place, therefore when there is something concealing that prevents the light from reaching the place, the light does not exist at all. This is unlike revealing light - since the essence is present everywhere, but after tzimtzum it does not illuminate but exists in concealment, it is still present there.

Koach Ha'atzmut (The Power of the Essence)

Extended topic – Koach Ha'atzmut

Koach Ha'atzmut is the power of the Essence to create and innovate something from nothing (yesh me'ayin). This power belongs only to the Essence because the type of existence of yesh is an existence that does not sense its source and appears as if its existence is from itself. Meaning, in its perception, it is primordial. Since the only existence that truly exists from itself is the Essence, therefore the power to create such an existence belongs only to the power of the Essence and not to any other level that extends from the Essence, because every other level is not primordial but has a source and beginning.

However, since the light is similar to its source, just as in the source - the Essence - there is power to create something from nothing, so too in Ohr Ein Sof this power is 'given.' Just as through the light's attachment to its source it is infinite (even though on its own it is limited as mentioned above), so too it is given the power of the Essence. But the power of the Essence within it differs from the infinitude within it, as the infinitude is a quality in the light itself, whereas the power of the Essence in the light, even after it has this power, is not in the light itself but comes from its attachment.

Because the true power of the Essence is not revealed in Ohr Ein Sof (but in the sefirah of Malchut), since the nature of light is revelation and the power of the Essence is beyond revelation. And since the light has some existence - that 'reveals' the Essence - therefore the power of the Essence does not clothe itself in it. And since the light's purpose is to reveal what is hidden, it cannot create yesh existence, which is an 'innovation.'

The role of Ohr Ein Sof is to be an intermediary between the Essence and the sefirah of Malchut, through which the main creation and coming-into-being occurs, to draw down, reveal, and awaken in it the power of the Essence that is in Malchut. The creation itself happens specifically through a movement of revelation, and the power of the Essence in Malchut is concealed, and specifically through the light it is revealed. Also, the role of the light is to draw down the power of the Essence to be an intermediary between the Essence and the created yesh reality, to draw into it the power of the Essence for its creation.

His Continuation from Essence

By Desire

Even though He is an influence in the way of light and not in the way of flow, the difference between them is: that light's influence is in a way of "by itself," meaning without the influencer's involvement to influence the light. This is not the case with "flow," which is in a way of enclothement and involvement - where the influencer becomes involved in order to transfer the influence to the receiver. And one of the differences that emerges from this is: that flow is by the desire of the influencer, whereas light, being in a way of "by itself," means the influence does not depend on the desire of the influencer, like the light of the sun that doesn't depend at all on the sun's desire and cannot be stopped by its desire.

Nevertheless, the Infinite Light is a revelation that comes by the desire of the Essence. And the prevention of desire alone would constitute the prevention of the revelation of the Infinite Light. Although regarding His blessed Essence it is impossible to say any form or definition at all, that we would say there is an aspect of desire in Him, and therefore it is necessary that this is not actual desire, nevertheless the intention with desire is that certainly the light is not necessary.

And from this it emerges that the revelation of the Infinite Light, even this light that is before the Tzimtzum, is through Tzimtzum and concealment since it shines through desire and not in a way of "by itself" (necessarily). (However, this is not Tzimtzum as in the limited filling light, but rather in desire - the letters of "tzinor" [channel].)

Therefore, the truth of the light is not like the truth of the Essence, because the definition of truth is something that exists that will not be nullified, and since the existence of the light is renewed by desire, and when the desire is nullified the light is nullified, therefore it is not truth like the truth of the Essence. This is the interpretation of the Rambam's language: "He alone is the truth and no other has truth like His truth," which refers even to the Infinite Light before the Tzimtzum. However, the Infinite Light, being "light" which is of the same nature as the Luminary - the Essence, is true during its existence and is not like creations that are not completely true even during their existence.

Its Description - "Infinite Light"

The reason that the Infinite Light's extension is specifically by desire is the reason that the description for the light is "Infinite" and not "Without beginning," because in the explanation of 'beginning' there are two interpretations: either that it has a source from which it extends, or that it has an actual beginning, that before its formation there was 'nothingness' - it did not exist. And according to this, if the extension of the Infinite Light were necessary (God forbid), even though on one hand, since this light has a source - the Essence from which the light extends - it would not be appropriate to describe it as having no beginning, nevertheless, on the other hand, since as soon as there is the existence of the Luminary there is the existence of the light (if it were necessary, God forbid), consequently it would be appropriate to describe it as having no beginning, for just as the Luminary has no beginning since its existence is from itself, so too with the light. And only because the innovation of the light is by desire, consequently it is as if nothingness preceded it, because its existence is renewed through desire.

And this is why the description "Infinite Light" means - light that is infinite, and not light of the infinite. Because the Essence itself, from which the Infinite Light comes, cannot be described with the term "Infinite," because:

A. This description does not describe it at all, since His blessed Essence has no beginning, which is a greater quality than the quality of being infinite, as the Ram"a wrote: "For every primordial entity is eternal, but not every eternal entity is primordial, as many creations will be eternal by the Creator's desire."

Meaning, every "primordial" entity - that is, an existence that was not preceded by a state of non-existence, but always was and is, because its existence is true-existence from itself - necessarily is also eternal, because a true existence that does not depend on anything that would nullify it through it, is therefore eternal.

However, an eternal existence is not necessarily "primordial," because there can be a renewed existence that was innovated by the Holy One, Blessed be He (and this existence was preceded by a state of non-existence) and nevertheless it will be eternal by the Creator's desire (like the upper worlds Adam Kadmon, Atzilut, and the host of heaven that even though they are innovations from nothing to something, they have eternality and are not limited, and even on earth below eternality is found in species, as in every species there are unlimited offspring despite being created and renewed).

And since His blessed Essence is primordial, not preceded by non-existence but its existence is from itself, therefore the description "Infinite" is not applicable, unlike the light that extends from it alone, which is called "Infinite Light."

B. The description "Infinite" is appropriate to say about something that extends and goes outside the essence that extends and is revealed in infinite details and the like. And since "the Essence is neither revealed nor extended," therefore this description is not applicable to the Essence, unlike the extending light.

Levels, So to Speak, in the Infinite Light

Even though the Infinite Light (Ohr Ein Sof), blessed be He, as His name indicates has no end, nevertheless there are levels within it, and these are of an infinite nature. This begins from the inner essence of the light as it is attached and united with His blessed Essence, and concludes with the tzimtzum (contraction) that occurs within it until it becomes in the aspect of "sovev kol almin" (encompassing all worlds), which gives "place" and possibility for the worlds to come into existence.

This means that even though the Infinite Light encompasses and surrounds the chain of worlds, and is incomparably higher than them, nevertheless, the fact that it encompasses them indicates its connection to them.

The connection of the blessed Infinite Light to the chain of worlds is that the Infinite Light is in the aspect of a will for the creation of the entire chain. And even though Hashem's will "to have a dwelling place in the lower worlds" is rooted in His blessed Essence, nevertheless when the will is included within His Essence—it is not in the category of will at all.

For when the Infinite Light is included in His Essence, it is in a state of complete nothingness, and afterward it extends to become a radiance, and within it was the great tzimtzum, where a "space and empty void" was created, so to speak, for the purpose of establishing the worlds, and a "thin ray of light" that is constricted was drawn into this "space."

Malchut of the Infinite Light

Malchut of the Infinite Light is the final level of the Infinite Light before the tzimtzum, and this is what is called the ten hidden sefirot in the supernal tehiru (illumination). Through the tzimtzum, Malchut of the Infinite Light extends to become Atik Yomin for Adam Kadmon.

Above, Above with No End and Below, Below with No Limit

"Above, above with no end and below, below with no limit" is an expression from Tikkunei Zohar and the Zohar that is brought in Chassidus describing the expansion of the Infinite Light in all worlds. In general, the explanations are divided into two general explanations: 1. The "above" and "below" refers to the light—which has a movement of "above"—elevation and concealment, and "below"—descent and expansion. 2. The "above" and "below" refers to the worlds—and the statement expresses the elevation and perfection of the Infinite Light, that even the higher worlds are not significant in relation to it, and that it extends even into the lower worlds.

See Also

• Ohr HaEtzem and Koach HaEtzem
• Ohr HaSovev Kol Almin
• Ohr HaMemaleh Kol Almin
• Ohr Chadash