The angels were running back and forth – this refers to the G-dly life that comes into the worlds.
This means that it has this aspect of “back and forth”. This is also the case of the nefesh enlivening the body. It is a constant pulse – rising upward and spreading forward. This is like the pulse of the heart with its two movements. This is how the life flows. It rises to its source and becomes rejuvenated and then brings down new life into the body/world.
Also the ohr eloki is constantly in the state of ratzu ve shuv / back and forth as it gives life to the world.
Malchus is constantly in a state of ratzu / running back – not to be in a state of metziut.
The 10 sphirot are compared to a flame attached to a coal.
The root of the light speaks to them in a manner of ratzu ve shuv.
The cause of the ratzu is understood by first looking at ohr ein sof. The fact that it is call ein sof / without end, rather than “without beginning” which seems like greater praise, as it says all kadmon / primordial is nitzchi / eternal, and not every nitzchi / eternal is necessarily kadmon / primordial.
This seems to show that it is nitzchi / eternal, without being kadmon / original.
So why is it called “ein sof”? This is because it is just an haarah, ie it does not have an essential presence. It is called ohr since it is only a reflection. There is a difference between ohr and shefa – both are bestowal, but shefa is where the essence / etzem is comes along.
The same is the case in kochot ruchni – it gives in the form of shefa not ohr. An actual source is being exerted to cause the effect. This is like throwing a stone – the koach of the hand drives the stone onward, overcoming its nature to fall down.
With giving of sechel the rav can give only the haarah, not the essence. He can give however the etzem of this level, so it is a shefah, not ohr and this occupies the rav at this time.
The ray of light in contrast to the haarat ha sechel, takes up no space in the sun. the haarat ha sechel, “takes up space” in the mind.
Ratzon in contrast to sechel, takes up no time. Sechel has to be vested in the mind. In this way sechel is not an etzem / essence, like ratzon is. Chochmah is the inception of the sechel, as it comes from ratzon. Then there is a glimmer of this that can be translated as a metziut.
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