In looking at the 10 sphirot of mah, we said that they are included in their source. We said that this was the difference between the tree of knowledge with its fruit and the tree of life with its fruit – each has a different experience.
The 10 sphirot of mah and ban can be seen as the internal and the external elements of the kav. Note that the kav is the ohr not the etzem – yet there is pnimi and chitzoni. This corresponds to the pnimi and chitzoni of the 10 sphirot.
The kav is in a state of metziut ohr – an identifiable presence of ohr.
The kav is an aspect of yesh mi eyin.
it has a quality of metziut ohr, by means of being distinct entity. The kav is principally a continuation of the light from before the tzimzum – how does it represent this source? The tzimzum contracted the infinite light to create a vacant place into which this kav/light shines. In this space the light is a novelty – it is yesh mi eyin in that place. In what way is it representing the light from before the tzimzum? The light before the tzimzum is kalu be atzmuso – absorbed in its source. After the tzimzum the primary presence is seemingly not there and has to be drawn down – but the light that comes retains the element of being from an abundant source. Like a man coming to the window that disemburses the king's treasure – he knows there is more where this is coming from. It is a definition that shows an intent, rather than a limit.
So the kav is not really yesh mi eiyn since it comes from etzem, but in the sense that it is new and a presence in the makom chalul / the vacant space, it is said to be yesh mi eyin.
when it comes through the window, like the kav coming through the tzimzum, the recipient recognizes in the gift, the giver. This way there is a gilui and a development that brings you into connection with the etzem, which is greater than the ohr ein sof itself.
For video, (only part of the class was recorded) click here.
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