For the word “צְּבָּאוֹּת” means multitudes of creations. This refers to the multitudes of souls and angels that are created by the Keilim of the Sefiros of Beriah, Yetzira, and Asiya, that “there is no limit to His multitudes of creations.” (see Iyov 25:3)
These are beings that are created as new entities from complete non-existence, and are not Elokus at all like the World of Atzilus which is actual Elokus.
Despite this fact that the souls and angels are somewhat separate from Elokus, nonetheless, the prophets were able to bring down Hashem’s Infinite Light to become fully invested in and united with them through the Keilim of BY”A, similar to how it becomes invested and united with the Keilim of the Sefiros of Atzilus (which are actual Elokus), to the extent that “His Light and Keilim become One” even in BY”A, until Hashem’s Infinite Light that is invested in them is itself referred to as “הֲוָיָ''ה צְּבָּאוֹּת-Hashem, who is the Master of the Multitudes [of creations],” as an accurate “title” for Hashem, as it were, since He Himself is literally manifest and experiences in the “צְּבָּאוֹּת-multitudes” of creations, similar to how “His Light and His Keilim become One” in the world of Atzilus, so that it is Hashem Himself, as the Rambam writes (Yesodei HaTorah 2:10) “He is the Knower, He is the Subject of Knowledge, and He is the Knowledge itself, it is all One,” in the Sefiros of Atzilus; so too should Hashem’s Infinite Light become united with the Keilim of BY”A, so that through this Hashem Himself becomes manifest in the “צְּבָּאוֹּת-multitudes” of souls and angels; so that they (the Keilim of BY”A and the souls and angels) do not remain separate entities from Hashem who are merely devoted to Him, rather, that Hashem bestows His Elokus into them so that they can actually unite with Elokus itself.
This idea is a fundamental principle in Kabalah and Chassidus that is very different from other branches of Jewish thinking. According to many Jewish scholars, a person may be devoted to Hashem his entire life but never actually “touch” Elokus in a direct experiential encounter, since Elokus is far removed from us. According to Kabalah and Chassidus, however, by definition, every single Jew is able to “touch,” as it were, (obviously, not physically touch, but to experience) Elokus itself, since Hashem draws close to every Jew that wants to draw close to Him.
