Page gimmel – 6 lines from the bottom.
As a result of the tzimzum there is a kav, which means that the flow can be appropriate for the worlds.
The kav passes through the reshimu, which brings out the aspect of gvul. As opposed to our world where everything seems finite, yet there is a cognizance even here of an unlimited koach/power. The sense of being in the world is not precarious. There is a sense of an unlimited background. We relate to the world due to its reality.
Through the kav the ohr ein sof is drawn down into the world.
By means of the kav the ohr is drawn down into all the worlds and their sphirot.
The kav breaks through the tzimzum and goes through all the worlds.
The ohr of the kav breaks through the curtain of atzilus and reaches the worlds below it. It reaches to the bottom of the lowest world. Thus even in our world the infinite quality is sensed. This is how it is possible to come from a physical world and yet rise up to a recognition of ein sof, because it is ein sof that is behind and sustains this gashmi.
In this process there are many levels.
The principle of chochmah is bitul, but bitul is an absence. Chochmah is a metziut/koach and is a means by which the light comes further down, but it is a kind of metzius, that due to its bitul, does not obstruct what comes to it. It has not need to show itself. Thus the ohr in coming into chochmah has to come into a metziut, but chochmah can contain an illumination in full glory, without restraint. For it to come into binah it must be limited – binah's perspective, “how does this fit into my physical orientation?”
It is said that through nisyonot/test you come to higher levels, even to a revelation of G-d's name. How does a test do this? Every test is a nullification of the keili, and by this bitul you can take anything – you become part of the truth.
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