We used an illustration of a traffic light and how it illustrates the essence of the king. Yet in the essence of the king there are no traffic lights, but there is a complete nation. When it comes into chochmah and the contrasts of a nation is seen, it opens it up with all kinds of details.
In biya it is possible for the hashpah to be taken off the path, but there too it is accompanied by the ohr of chochmah that keeps it in line. The principle is that the ohr ein sof comes through chochmah. In chochmah there are 2 elements – upper and lower. It has the cognizance of the ohr ein sof itself, but it is also the source of biya and contains details. The fact that the ohr ein sof is dressed in chochmah, means that the details are also illuminated by this ohr.
Without this it would be as if we developed a city, without an overview, without co-ordination, each house is an entity by itself.
Hashpah is hefker unless, it is given through a window, with a relationship. The chochmah forms the kav ha midah.
The torah that we have, in that it clarifies the mitzvot. This is the measure of how the ohr should be dressed in the mitzvah and through the mitzvah. The light is drawn down as a result of doing a mitzvah in the way it should be done. Likewise in the source of torah, chochmah of torah provides the path.
Torah forms the path for the light to flow down. The kav is called tzinor and derech – it has both factors – the limit and the infinite light. So too in Torah – there are the letters – measured aspects; and then there are the lights of Torah.
Another way to view these 2 elements - “He spreads light, like a garment” - that is Torah has the elements of light and garment that encompass it. Since Torah is the intermediary that connects ohr ein sof with worlds, it affects two things; one that ohr pnimi can exist in the world, and second that the world can be united with ohr ein sof.
The revealed aspects of Torah come by limited and defined manner – this is the garment, and the ohr of the Torah is the hidden aspect, and the ohr remains infinite.
Torah is called a way – it brings things down and at the same time connects them to ohr ein sof the infinite light.
Why do we blow shofar from a horn of a ram? (is the opening question on the new section)
Hashem said, blow this, and I will remember the binding of Isaac and consider it as if you are tying yourselves on the alter.
What is the connection between blowing the horn with the binding of Isaac?
Also why does the gemara say binding of Isaac and shofar are the same, but in zohar it is said that Avraham prepared the throne?
Yitzchak and Avraham are gevurah and chesed, so how are they both related to the blowing of the shofar?
To understand, we will revisit, what was said before that Torah is called a derech/way. This is the gilui hakav, that is the pipeline/conduit from the ohr ein sof/infinite source, that measures how the flow should be.
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