Or Pnimi (Inner Light)

The term Or Pnimi (Inner Light) has two meanings:

1. A contracted and limited light that clothes and settles in the inner dimension of the receiver of the light.
2. A light that is itself internal, which is an elevated light of the inner dimension that comes from the inner aspect of the giver.

There is a clear connection between the elevated inner light from the inner dimension of the giver and the inner light within the inner dimension of the receivers.

The intention is that only such an elevated light from the inner dimension of the giver can descend and contract so much into the inner dimension of the receiver, who is limited in essence, as follows:

Or Pnimi - The Ten Sefirot

The revelation of the illumination of the ten sefirot of the world of Atzilut that descend to the worlds of Beriah, Yetzirah, and Asiyah is called Or Pnimi.

This is a divine light that comes with definition and limitation, drawn in a manner of yosher (straightness) and gradation from above to below - Chabad, Chagat, Nehi - and enters, clothes, and settles within the vessels - in their inner dimension. Through this, it illuminates each world according to its level, in the manner of Memalei Kol Almin (filling all worlds).

They are so called because the sefirot descend from one cause to another and from one level to another through many and powerful contractions of various kinds as explained in the Etz Chaim. Through this contraction and descent, the lights become limited, and the created beings receive them in their inner dimension and sense them - each creation according to its level. Therefore it is called Or Pnimi, and is also called Memalei Kol Almin, for it enlivens all creations from within.

This is distinguished from Or Makif (Encompassing Light), which is called Sovev Kol Almin (surrounding all worlds), which is of the dimension of Ein Sof (Infinite).

Now, the primary Memalei Kol Almin is the light of the Kav (line), which in its root is more elevated than the root of the Sovev Kol Almin.

Or Pnimi - The Light of Torah

The Torah is called Or Pnimi, as it is drawn from Chochmah D'Atzilut. As written in the Zohar: "Oraita MeChochmah Nafkat" (the Torah emerges and extends from Chochmah), and its root is from the level of Mocha Stimaah (concealed intellect) of Arich Anpin, which is also called "Or Pnimi." This means it is an inner dimension within the Makif (encompassing) light, from which specifically light will be drawn lower - to the inner dimension of the receiver. This is distinct from the mitzvot that are drawn from the level of Gulgalta of Arich Anpin, which is the dimension of Or Makif, from which Or Makif is drawn to the receiver.

That is, the wisdom of Torah, which is defined within the parameters of intellect and clothes and reveals itself within the human mind, is in the category of Or Pnimi. But the mitzvot, which are the will of Hashem - the light of the Supernal Will is not felt in the vessels and organs of the person, but exists within them in a concealed manner, and as it were, rests upon and encompasses them from above, in the manner of garments.

Nevertheless, from a certain perspective there is also an inner aspect to the mitzvot and an encompassing aspect to the Torah. For the mitzvot are called in the Zohar "Ramach Eivarim D'Malka" (248 limbs of the King), which are the drawing down of lights into vessels, as the performance and fulfillment of mitzvot is itself the inner garment for the inner dimension of the Supernal Will.

As for the Torah - although "Oraita MeChochmah Nafkat" as mentioned above, its root is indeed above Chochmah, meaning it is from the dimension of Makif, and therefore in its inner essence - in concealment - it is the dimension of Ein Sof, blessed be He.

Now, the Or Pnimi requires protection when it clothes itself in vessels, because through a blemish in the vessel, Heaven forbid, sustenance is drawn to the external forces also from the light that is clothed within it. This is comparable to cutting one's hand, causing blood, which is the soul, to come out and be lost.

Therefore, the protection of the mitzvot comes from the Torah, meaning from the Makif aspect of the Torah as mentioned above.

Just as the observance of mitzvot is possible only through Torah study, for an ignoramus cannot be pious, and through the knowledge a person acquires in Torah can he fulfill its commandments, so too the protection of mitzvot stems from the power of Torah - from the inner dimension of Torah, which is the Makif aspect of Torah.

See Also

• Pnimiyut (Internality)
• Or Makif (Encompassing Light)

Further Reading

• Tanya chapter 5, chapter 23, Igeret HaKodesh 3, Likkutei Torah Vayikra 28:4, ibid Bamidbar 52:2, ibid Devarim 21:4, Sefer HaMaamarim Melukat vol. 6 p. 132