Shomer Emunim #44-45

22 Jun

Shomer Emunim #44-45


Reminder: the translation is by;
 The Horonsteipler Rav; Rabbi Mordechai Twerski, Shlita,
Edited & transcribed by his talmid, Shaul Taub.
Brackets are notes by Rabbi Twerski, Braces are editors’ notes.

She’altiel: Something still bothers me. What you’re saying is that the Infinite One’s desire is to benefit others, and with His infinite capacity, has the ability to create something that is exactly equal to Him, but He didn’t do that because the created beneficiary won’t be able to tolerate being equal to Him. So you’re saying that the Infinite cannot do everything that He wants to, because the very nature of a created beneficiary has its limitations in that it cannot receive everything that the benefactor desires to bestow upon it including identical limitless power that He has. That, in itself, implies a flaw in Hashem, Y.S.

YehoyadaThat which is held back from the beneficiary is not a flaw in the nature of The Infinite by not giving it. He held back from the beneficiary from being equal to Him because a beneficiary cannot be two opposites; i.e., a beneficiary and not a beneficiary, and that it is still a beneficiary simply because it didn’t exist before. [It wasn’t there. If it wasn’t there, it wasn’t there. You can’t say that that which wasn’t there was always there.] Also, it wouldn’t be considered a beneficiary if it were exactly equal to Him. Therefore, it’s not a flaw in Hashem that He didn’t create Keser Elyon exactly identical to Himself.

However, whatever COULD be bestowed (upon Keser Elyon), meaning Hashem’s absolute completeness, which includes all of Hashem’s goodness, was bestowed. For if it was not that way then that would mean that He did not bestow all of the beneficence that He could bestow, and He did not bestow all of the goodness that He could bestow, which would in turn mean that His actions were incomplete because not ALL of His goodness came out through His actions.

So in order to avoid attributing a flaw or something that is missing in The Infinite, we are compelled to admit that that which the Mekubalim have received and taught us is absolutely true and verifiable. That The Infinite emanated a complete recipient without any action, and that this first cause is completely similar to the effect {the benefactor is completely similar to the beneficiary}, which is Keser Elyon, as the Ra’avad Z”L wrote. Or we can call it by the name Adam Kadmon, as the Ari, Z”L, wrote (Etz Chaim, Gate 1, Column 4), and as the Rashbi, Z”L, wrote in the Tikuney Zohar (Tikun 70, Page 120a).

After Keser Elyon (or Adam Kadmon), Hashem emanated into existence the ten Sefiros which is called the world of Atzilus. The world of Atzilus is a little bit denser than the world of Adam Kadmon and is definitely not as intangible or as pure as the world of Adam Kadmon. The same applies to the worlds of Creation, Formation and Action. Each created level is a world that is denser than the previous world. As the Ra’avad, Z”L, wrote in his explanation of the Sefer Yetzirah, Page 50: “Each level of the process of creation continuously becomes denser. For example; there’s the completely lofty levels of universes [Sefiros, levels of creation], whereas fire is denser than those higher levels, and wind [spirit] is denser yet, and the formation of water is even denser than that, and dust is thicker than all of them.” See Page 42 over there as well, and also look in the Sefer Alimah, section Eyn Kol, Tamar 1, Chapter 22.

Copyright © 2015 Shaul Taub

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