We can now apply the above in order to understand the analogue in the spiritual realms, where, simultaneously, "G-d's infinite light extends upward without bounds and downward without end."

The latter light is that which is related to the created worlds.

In general terms, it represents a revelation within the Essence of G-d.

This can be understood in the light of a statement in Pirkei deRabbi Eliezer: "Before the world was created, only He and His Name existed."

The word "Hu" (He) refers to the essence of the light, and [this third- person pronoun, this indirect indicator] is used because it implies concealment; the essence of this light is not revealed even within itself.

The word "shemo" ("His Name") refers to the revelation and diffusion of light. Within the category of "His Name" there are two levels: Shemot ("Names") and Shem ("Name").

The plural form refers to the Ten Sefiros that are concealed in the Source of their emanation: G-d's own estimate, so to speak, of all the potential [energy] that would ultimately be realized.

The singular form refers to a spiritual level at which the Sefiros are without number.

Both these levels are revealed within G-d's Essence, and are also revealed in the worlds as or pnimi [i.e., an immanent light] and or makkif [i.e., a transcendent light]. I.e., these levels are the source for the two kinds of light -- memaleh kol almin [i.e., the immanent light that "fills all the worlds"] and sovev kol almin [i.e., the transcendent light that "encompasses all the worlds"].

The term "hu", however, stands entirely above these levels.

It refers to the essence of the light that is not at all related to revelation and is not drawn down within the worlds.

On the contrary, it is hidden and incorporated within G-d's Essence. This level of light is called otzar ("treasure house"). For just as a treasure house is sealed and hidden from view, so too the essence of this light is sealed and hidden: "no thought can grasp it at all." It is the level of Divine Essence that "no eye has seen."

This store of heavenly treasures is drawn down and revealed only for the sake of securing victory and overcoming the enemy. The parable cited above described how for this reason treasure houses that have been locked away and kept secret from generation to generation are thrown open.

The spiritual analogue to this is alluded to in two adjoining phrases: -- "He brings forth the wind from His treasure houses"; and, in the following verse, -- "He struck down the firstborn of Egypt."

In order to strike down the most powerful exponents ("the firstborn") of the unholy evil of Egypt (Mitzrayim/Meitzarim), "He brings forth the wind from His treasure houses."

Tikkunei Zohar (Tikkun 69) comments: "The wind of G-d" refers to the primordial ether. [This reference to the inner aspects of the Sefirah of Keser is reinforced by the Kabbalistic interpretation of the phrase,] -- "For He is most exalted."

The Targum understands that phrase to mean that "He is exalted over the exalted."

As is well known, this phrase [likewise] refers to the inner aspects of Keser, whose source is the inner aspects and essence of G-d's infinity.

[The Targum of the verse continues:] "He is exalted because `He cast the horse with its rider into the sea.'" I.e., the attribute of pursuing victory in time of war is rooted in the innermost reaches of Keser.

This corresponds to the above-mentioned analogy, which illustrated how the attribute of seeking victory is rooted in the core of the soul, at a point that surpasses the soul's revealed faculties.