We are discussing that Torah is called “derech” - way. Not only that it is a facilitator, but that it brings down the ohr. Ohr by “nature” remains in its source.
Drawing down the ohr is achieved by the keili. This is why Torah is called derech – torah makes and repairs the way that draws the light down. The ohr is drawn down exactly as the keili provides for it.
As is the mitzvah is, thus will be the flow of light.
Each mitzvah is a separate and unique pathway. Another factor is the degree of bitul, within the practice of the mitzvah and torah.
Bitul is what makes the Torah a keili for the ohr ein sof. On the one hand bitul means that one should not be a metziut, on the other hand we say the light is drawn down only by means of a keili, which is a metziut!
It is possible to have bitul, whereby one becomes a big yesh! If bitul is used to define the person, then it becomes a yeshus. A big yesh. Bitul is the recognition, that “my own metziut, is what the king provides” in this way it really relates to the ohr.
The principle of the mitzvah is that it comes from above. There is a Commander. The value is due to this King behind the mitzvah. It you do the mitzvah in this way then you are united with the King and it is a conduit for ohr ein sof.
Ohr ein sof cannot dwell/rest, except in a place that is butul, since if the place has its own definition, then it is a metzius and the ohr ein sof and the metziut are mutually exlusive.
Bitul makes it possible to relate to ohr ein sof. Bitul states, “this that I have, that I am, is not due to my own presence, but is given from Him.”
Through bitul hayesh that exists in Torah and mitzvahs, is made a keili. As much as the bitul increases the more suitable becomes the vessel for the ohr.
Thus it comes out that the ohr can come down, in opposition to its first nature. Through the bitul, there is caused this drawing down of the light.
There is a ratzon from the illuminator to send the light, unlike in the case of the sun where the light shines automatically.
The zinor is the same letters as ratzon – the pipeline is a reflection of His will to reveal the light.
Kesser represents bitul ha ratzon.
Ususally we say kesser is ratzon and here we say kesser is the inyan of bitul haratzon.
Sechel cannot grasp an etzem, but the nefesh has essential life. The first way to look at nefesh is by oneg and ratzon – pleasure and will. But in order for the nefesh to experience this ratzon, an step out from its profound reality, it has to be mevatel itself.
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