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We have been trying to explain the difference between the ohr/light and the malchus of that ohr. We gave a mashal of space – it is a primary presence that accepts any object, yet 2 objects cannot exist in the same space. If 2 objects can be in the same place at the same time, this is called the infinity of space.
We all stand and daven/pray. How many ears does He have? Each on of us approaches Him in total at the same time and there's no problem. This is like many objects in one space. This expains a difficult point in avodas hashem – is He looking at me or the whole world? He's paying attention to me exclusively, and to you exclusively. This is malchus.
This is like the Rambam's question. How can there be free choice and omniscience. He answers - “His thoughts are not like your thoughts”. The Raavad says why did you ask if you don't have an answer? But that is the answer.
The ohr doesn't have this quality. Ohr is a gilui. Malchus is essence.
Malchus of ein sof – from before the tzimzum is the desire of “ana emloch” - “I shall reign”. Even though it is before the tzimzum, this thought is the cause of the tzimzum. To reveal this matter there has to be a people. Malchus is everywhere – even where he is not – there too he is present.
After the tzimzum this is a matter of sovev haklali (atik le a'k) – ie it is represented by sovev haklali – this is the sovev that includes everything – it not only allows for everything, but is the source for everything – is is also called igul hagadol – the great sphere. Here gadol means infinite – there is none greater. If it is infinite, why is it called an igul/sphere?
It is called an igul since everything rests on it – is supported by it. That is to say everything has a direct relationship to the infinite. We saw with communist idea, that government would be an umbrella to take care of the citizens, but would remove their freedom – the state would presume to be the igul hagadol and tear them away from G-d.
Our relationship to Hashem is boundless – whatever we know there are levels beyond that. Whenever one says he has reached the solid platform he removes himself from G-d. Sadducees rejected this aspect of infinity – they tried to put hashem in a box.
The igul hagadol is a reflection of the ohr from before the tzimzum.
The tzimzum created a makom panui / vacant space and the light shone into the space – though this hamshacha/download into this finite space has an element of infinity.
This kav (line of light into the vacant space) brings with it the impression of the igul gadol. This is like sechel being rooted in the infinity of the nefesh, and explains why a sechel is never finite – there is always a level beyond it. This is the folly of scientific thought, to think they can put their finger on the sechel and say “this is it.” In contrast torah learning surpasses one level with another of wisdom without diminishing the previous level. In scientific thought the previous model/theory gets thrown out as useless.
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