Ohr Yashar (Direct Light) - Revision history

M.robin at 12:08, 29 March 2026

2026-03-29T12:08:20Z

← Older revision		Revision as of 08:08, 29 March 2026
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	== See also ==		== See also ==
			* [[Or Chozer (Reflected Light)]]
	* Or Chozer (Reflected Light)

	== Sources for further study ==		== Sources for further study ==
			* Igeres HaKodesh 20, 31; Torah Or 5a, 33a; Tanya ch. 21.

	* Igeres HaKodesh 20, 31; Torah Or 5a, 33a; Tanya ch. 21.		[[he:אור ישר]]

Raphaelwilmowsky at 02:46, 3 March 2025

2025-03-03T02:46:08Z

← Older revision		Revision as of 22:46, 2 March 2025
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	'''Ohr Yashar''' (Direct Light) is the revelation and drawing down of illumination from the ~~name~~ Havayah to be the source for the creation of worlds, as Havayah is related to the term ~~meaning~~ "~~creation~~." This refers to the drawing down of light in the order of ~~hishtalshelut~~ (chain-like progression ~~of worlds~~) from above to below.		'''Ohr Yashar''' (Direct Light) is the revelation and drawing down of illumination from the Name Havayah to become the source for the creation of the worlds, as Havayah is related to the term "hisehavus" (coming into being). This refers to the drawing down of light in the order of Hishtalshelus (chain-like progression) from above to below.

	There are three reasons ~~for calling~~ this ~~downward~~ flow ~~"Ohr~~ Yashar" (~~Direct Light~~):		There are three reasons why this flow is called Or Yashar (direct light):

	# To distinguish it from ~~Ohr~~ HaIgul (~~Encompassing Light~~, Sovev Kol Almin), which has no beginning or ~~end—indicating its~~ unlimited ~~nature~~. ~~Ohr~~ Yashar, which flows from above to below, has a beginning and an end, as it shines from the Source to the created beings to give them life, and it is a light that comes with limitation.		# To distinguish it from Or HaIgul (encompassing light, Sovev Kol Almin), which has no beginning or end—teaching that it is unlimited. Or Yashar, which flows from above to below, has a beginning and an end, since it shines from the Source to the created beings to give them life, and it is light that comes with limitation.
	# To distinguish it from ~~Ohr~~ Chozer (~~Returning Light~~), which shines from below to above, from the transformation of darkness into light, which is the ultimate purpose. Therefore, the light shines there with greater intensity, in the aspect of the Supernal Will—Ein Sof, blessed be He.		# To distinguish it from Or Chozer (reflected light) which shines from below to above, from the transformation of darkness into light, which is the ultimate purpose. Therefore, the light shines there with greater intensity, in the aspect of the Supernal Will—Ein Sof, blessed be He.

	Whereas ~~Ohr~~ Yashar—although it is light that comes from the essence of the Source (unlike ~~Ohr~~ Chozer, which is merely reflected from ~~an essence~~ that does not shine on its own)—nevertheless comes with limitation.		Whereas Or Yashar—although it is light that comes from the essence of the Source (unlike Or Chozer which is merely reflected from something that does not shine on its own)—nevertheless comes with limitation.

	# Because it is "~~Yashar~~" (straight/direct)—without change in its inner essence. Just as it was before the world was created, when it was G-dly ~~light—contained within~~ its root and source, ~~the~~ Ein Sof, blessed be He—like the sun~~'s light~~ within the sun, ~~where~~ it was ~~completely~~ nullified and united with its source, so too after the world was created. Even though the light was drawn down after the ~~tzimtzum~~ (contraction) in a limited form, nevertheless—in its inner essence it did not change, and it ~~remains~~ G-dly light. As it is written, "I, Havayah, have not changed"—I have not been altered, and it is ~~"yashar" (straight/direct)—as~~ it is above, so it is below.		3) Because it is "yashar" (straight/direct)—without change in its inner essence. Just as it was before the world was created, when it was G-dly light—included in its root and source, Ein Sof blessed be He—like the light of the sun within the sun, when it was truly nullified and united with its source, so too after the world was created. Even though the light was drawn down after the Tzimtzum (contraction) in a limited form, nevertheless—in its inner essence it did not change, and it is G-dly light. As it is written, "I, Havayah, have not changed"—I have not been altered, and it is direct—as it is above, so it is below.

	== See also ==		== See also ==

	* ~~Ohr~~ Chozer (~~Returning~~ Light)		* Or Chozer (Reflected Light)

			== Sources for further study ==

			* Igeres HaKodesh 20, 31; Torah Or 5a, 33a; Tanya ch. 21.

Raphaelwilmowsky: Created page with "'''Ohr Yashar''' (Direct Light) is the revelation and drawing down of illumination from the name Havayah to be the source for the creation of worlds, as Havayah is related to the term meaning "creation." This refers to the drawing down of light in the order of hishtalshelut (chain-like progression of worlds) from above to below. There are three reasons for calling this downward flow "Ohr Yashar" (Direct Light): # To distinguish it from Ohr HaIgul (Encompassing Light, S..."

2025-02-24T16:04:26Z

Created page with "'''Ohr Yashar''' (Direct Light) is the revelation and drawing down of illumination from the name Havayah to be the source for the creation of worlds, as Havayah is related to the term meaning "creation." This refers to the drawing down of light in the order of hishtalshelut (chain-like progression of worlds) from above to below. There are three reasons for calling this downward flow "Ohr Yashar" (Direct Light): # To distinguish it from Ohr HaIgul (Encompassing Light, S..."

New page

'''Ohr Yashar''' (Direct Light) is the revelation and drawing down of illumination from the name Havayah to be the source for the creation of worlds, as Havayah is related to the term meaning "creation." This refers to the drawing down of light in the order of hishtalshelut (chain-like progression of worlds) from above to below.

There are three reasons for calling this downward flow "Ohr Yashar" (Direct Light):

# To distinguish it from Ohr HaIgul (Encompassing Light, Sovev Kol Almin), which has no beginning or end—indicating its unlimited nature. Ohr Yashar, which flows from above to below, has a beginning and an end, as it shines from the Source to the created beings to give them life, and it is a light that comes with limitation.
# To distinguish it from Ohr Chozer (Returning Light), which shines from below to above, from the transformation of darkness into light, which is the ultimate purpose. Therefore, the light shines there with greater intensity, in the aspect of the Supernal Will—Ein Sof, blessed be He.

Whereas Ohr Yashar—although it is light that comes from the essence of the Source (unlike Ohr Chozer, which is merely reflected from an essence that does not shine on its own)—nevertheless comes with limitation.

# Because it is "Yashar" (straight/direct)—without change in its inner essence. Just as it was before the world was created, when it was G-dly light—contained within its root and source, the Ein Sof, blessed be He—like the sun's light within the sun, where it was completely nullified and united with its source, so too after the world was created. Even though the light was drawn down after the tzimtzum (contraction) in a limited form, nevertheless—in its inner essence it did not change, and it remains G-dly light. As it is written, "I, Havayah, have not changed"—I have not been altered, and it is "yashar" (straight/direct)—as it is above, so it is below.

== See also ==

* Ohr Chozer (Returning Light)