Or Makif (Encompassing Light)

Any Divine light that illuminates worlds, vessels, or any created being, which cannot receive the light internally or perceive it due to its greatness and abstractness beyond their capacity, is called "encompassing light" (or makif) in relation to them. This means it is above and beyond their ability to comprehend.

The root of the encompassing light is in Arich Anpin of the Supernal Crown (Keter Elyon) - a level that is above the limitations of constrictions (tzimtzumim), and therefore the flow from it cannot descend and be clothed in vessels that are limited.

Explanation of the Light that Encompasses All Worlds

The Infinite Light, blessed be He, from the aspect of "encompassing all worlds" (sovev kol almin), is Divine light that is unlimited, and therefore the limited creations cannot receive - feel or sense within themselves this light, and it is essentially encompassing.

There are three aspects to this:

1. It encompasses all worlds. This does not mean it surrounds and encompasses from above, Heaven forbid, since it is not defined by space, Heaven forbid, as it is not limited by any limitation whatsoever, and "there is no place devoid of Him" (leit atar panui minei), and He is found below just as above, within the creations, outside them, and in their very existence.

Moreover, the light even extends and affects them, for it "encompasses" them, as it were, and this "encompassing" is the action of its relation to those being "encompassed," and on the contrary - it causes a tremendous effect on them in their matters. Its action in the creations is most fundamental, in that their very coming into existence from nothing to something through the light that fills all worlds (memale kol almin) - comes from the power of the light that encompasses all worlds.

Nevertheless, it is called "encompassing all worlds" because it is concealed and not felt.

The meaning of "encompasses all worlds" is that it surrounds and encompasses the understanding - the sensation and feeling of the creations, and this is due to its supremacy and its abstractness in the aspect of limitlessness.

1. Since it encompasses all worlds, it is in the aspect of a "circle," as it were, to indicate that although there is no place devoid of Him as mentioned above, it is nevertheless metaphorically called a "circle," because a "circle" has no beginning and no end. Similarly, this light is not defined by limitation, Heaven forbid - it has no beginning and no end, and therefore it encompasses the "head" and the "foot" equally, at the highest level and at the lowest level alike. This means it is found in the foot just as it is found in the head. Yet it is not felt and not revealed in the head, just as it is not felt in the foot.

Nevertheless, a radiance from the encompassing light shines within the vessel, for "the encompassing polishes half the vessel from the outside" as explained in Chassidic teachings. But this too is concealed, for it does not illuminate within the vessel in a manner of internality and revelation.

1. The encompassing light of the aspect of "encompassing all worlds" provides protection for the internal light. For the internal light, being clothed in a vessel, could potentially be damaged, Heaven forbid, through damage to the vessel, and therefore the encompassing protects it, because the encompassing light polishes half the vessel from the outside, and the encompassing also blinds the eyes of the external forces. Thus, through the encompassing, the external forces cannot approach the internal.

The Near Encompassing and the Distant Encompassing

The near encompassing (makif hakarov) is an encompassing light that has a connection to the internal light, in contrast to the distant encompassing (makif harachok) which has no connection at all to the internal light.

The difference between the near encompassing and the distant encompassing is analogous to the relationship between a garment and a house. A garment, although it is in the category of encompassing and encompasses the entire body equally, has a connection to internal lights, whereas a house has no connection at all to internal lights.

It is further explained that the near encompassing is in the category of what is stated in the Talmud, that even though one does not see, one's mazal sees. Even though the matter of mazal is an encompassing power, it has a connection to the internal powers, as evidenced by the fact that it is felt.

In the soul, the near encompassing is in the category of Chayah of the soul, and the distant encompassing is the category of Yechidah of the soul. The reason for this is that although Chayah is an encompassing aspect, it has a connection to the revealed powers of the soul, the levels of Nefesh-Ruach-Neshamah, whereas the level of Yechidah has no connection at all to the levels below it, and it includes both the internal powers of Nefesh-Ruach-Neshamah and the near encompassing of Chayah in one aspect. The distant encompassing is also called "encompassing of the encompassing" (makif d'makif).

The near encompassing is in the category of Keter and "encompassing all worlds," and the distant encompassing is the category of "will of all wills" (ra'ava d'chol ra'avin) that will only be revealed in the future.

See Also

• Or Pnimi (Internal Light)

For Further Reading

• Igeret HaKodesh 3, discourse beginning "Ha'omnam Yeshev Elokim" 5643, Likutei Torah Vayikra 22:3, ibid. Bamidbar 52:2, ibid. Devarim 21:4