However, as mentioned above, in the Torah of Rabbi Meir it was written, “Cloaks of light-Katnot Ohr-כתנות אור,” with an Aleph-א etc.

For as known, the aspect of Tikkun-Rectification is from the aspect of the Shem Ma”H HaChadash – the new name of Ma”H-מ”ה-45 [יו״ד ה״א וא״ו ה״א] of Adam Kadmon, and as discussed elsewhere, this is the aspect of the eighth king, which is the root of the rectification of Ma”H-מ”ה of Chochmah etc.¹), Shaar 10, Ch. 2 Ch. 3; Also see Torah Or, VaYechi 103b; Maamarei Admor HaEmtza'ee, Devarim Vol. 4, pg. 1,482.

footnotes: ¹ See Etz Chayim (Shaar HaTikun

(This is the aspect of Yosef who is the interpreter of dreams.²

footnotes: ² See Ginat Egoz of Rabbi Yosef Gikatilla, translated as HaShem Is One, Vol. 1 and on. Maamarei Admor HaEmtza'ee, Devarim Vol. 4, p. 1,376. Torat Chayim VaYishlach p. 188d; VaYechi 243d; Torat Levi Yitzchak, Taanit p. 11.

For the exile is compared to a dream state,³ and it resembles the thoughts of the heart of Zeir Anpin, which is in an aspect of sleep that is called the Durmita-Slumber and the withdrawal of the intellect etc.⁴

footnotes: ³ See Torah Or, Vayeshev 28c; Torat Chayim, Shemot, pg. 52. ⁴ See Etz Chayim, Shaar 29, Ch. 1; Mevo She'arim, Shaar 3, part 2, Ch. 17; Torat Chayim Shemot pg. 53b.

And from the letters of the imaginations of the dreams he combines them into good, rectified combinations, according to the source of the depth of Chochmah of Adam Kadmon that is in the forehead etc.

This is why *Tofer-*תופר-tailor shares the same letters as Porat-פורת-fruitful⁵ and Poter-פותר-solver etc.⁶ and it is for this reason that he is called *Avrech-*אברך,⁷ as explained elsewhere at length.)

footnotes: ⁵ See Torah Or, Vayeshev pg. 29a; Likkutei Torah, Korach, pg. 55a; Torat Chayim, Vayechi, p. 242d. ⁶ See Agadat Bereishit Ch. 82 ⁷ Genesis 41:43; Also see Siddur Im Divrei Elokim Chayim, Shaar Chanukah 280c; Maamarei Admor HaEmtza'ee, Devarim Vol. 1, p. 30; Bereishit p. 490.

In other words, it is called a “garment of light-Ohr-אור” with an Aleph-א after the rectification of the two-hundred and eighty-eight sparks that fell along with the scattering and fragmentation of the letters and vessels of Tohu, as we previously explained about the constricted intellect of the separated letters.

The explanation of the matter is as known, that the “garment of skins-Katnot Or-כתנות עור” that garb [Zeir Anpin] and is called the Chashmal, comes specifically in a way of coarseness, just like how an analogy [is coarse] relative to the analogue.

(This is also like the coarsening of an intellectual concept through many explanations until a small child can grasp it etc.)

This is the aspect of Nogah-luminescence, which is like a light that illuminates within the darkness, wherein its light is more recognizable, to the point that its light is more apparent and glaring than light that radiates in a bright place, as our sages stated,⁸ “A candle in the sunlight is ineffectual.”

footnotes: ⁸ Talmud Bavli, Chulin 60b; Maamarei Admor HaEmtza'ee, Hanachot 5577 p. 261

In contrast, the light of a candle in thick darkness is much more glaring. This is specifically because it illuminates the thick darkness.

For, it cannot be said that, in and of itself, the light of the candle⁹ 433:6 is essentially more luminescent in the darkness of night than in the day. Rather, it is only because darkness is its opposite that its light becomes more apparent.

footnotes: ⁹ Shulchan Aruch Alter Rebbe, Hilchot Pesach

This is not true radiance, in and of itself. It only appears more radiant to the eye specifically because in the darkness its light is more apparent, but only in the eye of the beholder.

This is similar to the radiance and glimmer of a precious stone when it is displayed on coarse material. It will appear to be more radiant than if it were to be displayed on clear, luminescent material, for the same reason.

(This is also like the understanding and comprehension of a deep intellectual light through an extraneous analogy, which is coarse and foreign [to the concept]. It is because of the same reason etc.)

This then, is the aspect of Nogah, which has two explanations, as known.

The first is like the verse,¹⁰ “A light will shine (Nogah Or-נוגה אור),” or [the verse],¹¹ “illuminate my darkness (*Yagiah Chashkhi-*יגיה חשכי),” and the like.

footnotes: ¹⁰ Job 22:28 ¹¹ Samuel II 22:29; Psalms 18:29

The second is a term of outward protrusion.¹² This is like the verse,¹³ “When he veered (*Hogah-*הגה) from the path etc.” and likewise,¹⁴ “One who pronounces (*HaHogeh-*ההוגה) the Divine Name etc.” It also is like the contemplation (*Higayon-*הגיון) of the thought, as stated,¹⁵ “And you shall contemplate it (*V'Higita bo-*והגית בו) etc.” or,¹⁶ “The contemplation of my heart (*Hegyon leebee-*הגיון לבי) etc.”

footnotes: ¹² See Shaarei Teshuvah 63a ¹³ Samuel II 20:13 ¹⁴ Talmud Bavli, Sanhedrin 90a ¹⁵ Joshua 1:8 ¹⁶ Psalms 19:15

Both these [explanations] amount to the same intended meaning.¹⁷

footnotes: ¹⁷ See Imrei Binah, Shaar HaTefilin 97d.

This was explained elsewhere, by way of example, from the light of the sun¹⁸ as it radiates through a cloud; that its light is increased there and is more recognizable than [when looking at the light that comes from] the body of the sun itself.

footnotes: ¹⁸ See Imrei Binah, Shaar HaTefilin 97d; Maamarei Admor HaZaken al Maamarei RaZa”L, p. 479; Maamarei Admor HaEmtza'ee, Na”Ch p. 350.

For, because of the refined physicality of the cloud and the composition of the element of water in it, the details of the light are more recognizable there.

This is like the three primary colors of the rainbow, which is also called, “the appearance of the Nogah-הנוגה,” as stated,¹⁹ “Like the appearance of a rainbow etc. so was the appearance of the *Nogah-*brightness.”

footnotes: ¹⁹ Ezekiel 1:28

This is like how the specific elements and colors of a precious stone are not so recognizable except when it is set in a setting, but not in a coarse setting, but rather in a bright and shiny setting that causes its light to radiate more.

So likewise, is the matter of the second meaning of Nogah, in that it is an aspect of the protrusion in a refined substance, that has become somewhat more refined. There the light stands out and radiates, as in the verse,²⁰ “[HaShem-יהו״ה, my God[ illuminate my darkness (Yegiah Chashchi-יגיה חשכי),” specifically.

footnotes: ²⁰ Psalms 18:29

This is also like the contemplation-*Higayon-*הגיון of the analytical thought (Machshavah Iyunit), through which the light of the intellect comes to protrude outward into the substance of the letters of contemplative thought. It is specifically then that the grasp and radiance of the depth of the concept becomes more recognized.

It is regarding this that the verse states, “And you shall contemplate it (*VeHigitah bo-*והגית בו) etc.”

This likewise is similar to the matter of analogies, through which the light of the concept stands out and is more [easily] grasped, as discussed above.

This then, is the aspect of the Nogah of the ten Sefirot in general, that is, it is the aspect of their substance that is noticeable and protrudes.

(This is as explained elsewhere regarding the verse,²¹ “Have you seen a man, who wise in his own eyes etc.” and like the verse,²² Mevo She'arim, Shaar 6 Ch. 2 Ch. 5. “And his concubine whose name was Reumah-ראומה,” that is, see-Re'u-ראו that I am nullified (*Mah-*מה) etc., or like ecstasy into Godliness that comes in a felt way etc.)

footnotes: ²¹ Proverbs 26:12; See Maamarei Admor HaZaken, Maamrei RaZa”L p. 216; 5566 p. 91; Derech Mitzvotecha p. 62; Likutei Torah, Acharei 31d; Chukat 66c; Hemshech 5672 Vol.1 p. 177 p. 292. ²² Genesis 22:24; See Maamarei Admor HaEmtzaee, Devarim Vol. 4, p. 1,493; Torat Chayim, Noach 51a; Ohr HaTorah, Noach Vol. 3, p. 1202;

All this is the root of the aspect of the Chashmal, which is made from the externality of Binah.

(From here the aspect of “The Wings” are made,²³) 204b; Biurei HaZohar Balak 109b. as stated regarding the verse “He hovers over his young etc.,” that “the mother (Imma) spreads her wings etc.” It is likewise called²⁴ “The Kanfei HaShechinah-The wings of the Indwelling Presence of HaShem-יהו״ה*,”* which is the root of the souls of converts etc.²⁵

footnotes: ²³ See Zohar III (Balak ²⁴ Talmud Bavli, Shabbat 31a ²⁵ See Zohar, Introduction 13b; Maamarei Admor HaEmtzaee, Hanachot 5577, p. 10

This is also the explanation of the statement in Zohar on the verse,²⁶ “In the morning I will order (the letters of my prayer) and I will see,” [about which the Zohar comments,] “David prepared this canopy to cover over the morning of Yosef etc., he made a light to enrobe etc., until those that are called the upper wings etc.” as explained elsewhere.)

footnotes: ²⁶ See Zohar Balak 204b; Biurei HaZohar Balak 109b.

Until from this [Chashmal] chains down and descends even further to become an aspect of an actual Masach-screen that is called a “separator” which stops and separates between the [worlds of] Atzilut and Briyah etc., whereas the [Sefirah] of Malchut penetrates this screen (as will be explained).

However, the matter of the “garment of light-Katnot Ohr-כתנות אור,” with an Aleph-א, is after the rectification and clarification of the aspect of Nogah of the Chashmal.

This is by means of the essential sublimation of the new *Ma”H-*מ״ה (יו״ד ה״א וא״ו ה״א) of Adam Kadmon etc., which is the source of the aforementioned rectification, until the Yesh-somethingness of Nogah, that is noticeably felt, becomes transformed to an aspect of actual nullification to the Godly Ein-nothingness.

When the somethingness (Yesh) becomes an aspect of nothingness (Ein) then it is even loftier than the aspect of the nothingness of the *Ma”H-*מ״ה of Chochmah-חכ**מה that rectifies it etc., as explained elsewhere.²⁷

footnotes: ²⁷ See Likkutei Torah, Bechukotai 47b; Also see Maamarei Admor HaEmtzaee, Devarim Vol. 2, p. 576.

It therefore is called a “garment of light” as in the verse, “He covers Himself with light, like a garment.”

This refers to the aspect of the light of Torah after the clarification of *Ma”H-*מ״ה (יו״ד ה״א וא״ו ה״א) of the supernal Chochmah-חכ**מה that rectifies the aspect of *Ba”N-*ב״ן (יו״ד ה״ה ו״ו ה״ה) of Nogah, which then ascends to be higher than the aspect of *Ma”H-*מ״ה.²⁸

footnotes: ²⁸ See Etz Chayim, Shaar 5, Ch. 1; Maamarei Admor HaEmtzaee, Devarim Vol. 1, p. 5; Vol 2. p. 573; Vol 4. p. 1,213.

(As known, the shattering was in²⁹ *Sa”G-ס”ג which is “coarse-Gas-*גס,”³⁰ but after the rectification of Ba”N-ב״ן, which [is what] fell during the shattering of the vessels, it ascends back to its source in *Sa”G-ס״ג,*³¹ which is higher than the name of *Ma”H-*מ״ה etc.³²)

footnotes: ²⁹ See Etz Chayim, Shaar 8, Ch. 1; Maamarei Admor HaEmtzaee, Devarim Vol. 1, p. 5. ³⁰ See Maamarei Admor HaEmtzaee, Shmot Vol 2, p. 566; Devarim Vol. 2 p. 379; Torat Chayim, Bereishit 9a. ³¹ See Likkutei Torah, Bechukotai 47c; Torat Chayim, Bereishit 16c. ³² See Etz Chayim, Shaar 5, Ch. 1; Also see Maamarei Admor HaEmtzaee, Devarim Vol. 1, p. 5.

This is called Zihara Ila'ah-The Upper Radiance, and is comparable to a very refined light within a refined and very radiant garment, through which one can gaze [and behold] a greater illumination and radiance with the eyes.

This is the opposite of the matter of Nogah prior to its rectification, when it is in darkness, so that it is only because of the light that radiates within the darkness that it appears to radiate brightly etc.

In contrast, the radiance of the light due to the essence of the light, when the garment itself is made of radiant and luminous light, is like radiant and clear glass, which is called,³³ “Aspaklaria D'Nahara - A lens that shines,” etc.

footnotes: ³³ See Zohar I 65b-61a and elsewhere.

It is likewise called the upper radiance (Zihara Ila’ah) by means of which the souls gaze upon the ray of the Indwelling Presence of *HaShem-*יהו"ה (the Shechinah) in the Garden of Eden etc.,³⁴ as discussed elsewhere. This will suffice for the understanding.

footnotes: ³⁴ See Shaarei Teshuvah pg. 58c. and elsewhere.