Shomer Emunim #50-51

8 Jul

Shomer Emunim #50-51


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: What makes you say that there HAD to be four other levels of existence before this physical world could be created, no less, no more; and that each of those levels had ten subdivisions, no less, no more?

Yehoyada: [By observation, we find that Ten is a number which is found on many different levels and descriptions of creation, so that the conceptual levels of the structure of creation that describe the physical universe also, can be found to have parallels with things that are made out of ten.] We can plainly see that this world of “action”, which is a world of cause and effect, is a world that has ten levels. The highest, being the level of awareness (Sechel). After that comes the level of containment of the expanding yet finite universe (Makif). {Our physical universe is contained within the boundaries of its expanding edges.} The next is the level of astrological influences (Mazalos). Below that is the level of the seven Kochvey Leches (stars or planets that directly influence planet Earth).

Even within the world of Yetzirah (Formation), also known as “The world of Malachim”, it is understood that there are ten classifications. And if so, we can draw a conclusion that even in the world of Hakisey (Throne), which is another name for the world of Briyah (Creation), there are ten steps to the throne. The same applies to the world of Atzilus (Emanation), that there are ten levels, which are known as the Ten Sefiros. In section 2 of the Sefer Hapardes, he brings a number of proofs to our Kabbalah that there are Ten Sefiros; such as the fact that we find in the Torah that there are ten expressions of creation (see Avos, 85:41), from the Torah that grouped all of the Mitzvos into Ten Commandments (see Bamidbar Rabbah, 13:15), and Dovid Hamelech, O”H, completed his Sefer Tehilim with ten Hallelukahs (praises) (Tehilim, 150). Refer there for more clarification. [So we see that the number TEN is a constantly repeating pattern in the Torah, Kabbalah, Creation, Dovid Hamelech, etc.]

Also, as it says in Medrash Tadshe, which is quoted in the Sefer Yalkut [Shim’oni, on Sefer] Malachim, section 185: “…and he (Shlomo Hamelech) formed the pool from a single mold, which was ten amos from edge to edge.” (Malachim-1, 7:23). [So the Medrash Tadshe explains:] “The pool is a metaphor for our world that He formed from one mold.” As is written (Iyov 38:38): “When the earth forms as in a mold…”, and he also says (Iyov 37:18): “…as the mold of a molten mirror”. [So the Medrash Tadshe explains:] “These are the Ten Sefiros on which the world is suspended. These Ten Sefiros is what the world stands on.” Refer there for more clarification. [He brings various Divrei Chazal that keep on refering to the number Ten that repeats itself throughout Tanach.] Also, we have an established Halacha that anything that requires Kedushah must have a minimum of ten people. We therefore understand from all this, that completeness and holiness are dependant on that number ten (Brachos 21b, also the Tur and Shulcan Aruch, Orach Chayim, Section 55, Paragraph 1).

Also, the number four [which he mentioned before], which represent the four levels of creation {the worlds of Atzilus, Briyah, Yetzira and Asiyah}, are also represented by the four letters of Hashem’s name (Y-K-V-K). And Adam Kadmon is hinted to in the high-point of the letter Yud because it is so intangible, and is therefore the source for everything else. [So Y-K-V-K represents the four worlds; and the tip of the letter Yud represents Adam Kadmon, which is the very first conception of creation.] There’s also somewhat of a proof as to the relevance of this number four, by what our eyes can plainly see in this world, which are the four basic elements (earth, wind, water and fire). {This was the concept that was used and accepted at the time of R’ Yosef Irgis.} And above them, that which makes THEM possible, is an intangible beginning. That first phenomena was what the Greek philosophers referred to as “Koach haYuli” [The intangible will of Hashem that the world should begin its creation.]. And that the Koach haYuli has within it the source for all the four elements in their potential, even before they were brought into existence. You’ll find a similar concept in the introduction to the Ramban on the Torah, that just as this world developed and continuously became denser, the same applies to the higher level worlds that also became more dense as they developed.

In addition, we find the same concept in Sefer Yetzirah, (1:9, 2:9), that he uses the concepts of Atzilus, Briyah, Yetzirah and Asiyah (ABY”A) as four boundaries, as follows; Reshimah – Imprinting, Chakikah – Engraving, Chatzivah – Forming, and Asiyah – Action. [They’re using interchangeable words for these four levels of creation.] The reason for this is because this concept of Reshimah – Imprinting, is the most intangible of these concepts. Parallel to that is the world of Atzilus [he’s drawing a parallel between the language of the Sefer Yetzirah and the language of the Mekubalim]. The world of Atzilus is unique as a source and is inseparable from the rest of creation, and is the intangible source of the rest of the process of creation. Then comes Chakikah – Engraving, which is a concept that’s a little bit more graspable than Reshimah – Imprinting, because Reshimah is something that has absolutely no substance. And Chakikah – Engraving, [which is the language of the Sefer Yetzirah,] is a little bit more graspable because Reshimah is like an imprint of a fingernail upon a page, whereas Chakikah is like the depth of the imprint. And the same thing parallels the term Briyah – Creation, [which the Mekubalim use as the 2nd level] which is an existence that is more revealed than the existence of Atzilus. And then, [using the language of the Sefer Yetzirah which used] Chatzivah – Forming, is something that is more revealed, and that we can be more aware of than Chakikah – Engraving. And this is a parallel to the concept that we use called Yetzirah, which is a more revealed existence than the world of Briyah – Creation. And Asiyah – Action, which is the 4th level, is where the essence of things become more revealed, until we end up in a physical finite world. [So he’s saying that the numbers that we’re using are found in several different parallel explanations of creation.]

These four levels of the total plan of creation that we mentioned before, as well as their root source which is Adam Kadmon; are hinted to in the Possuk: “Kol hanikrah beShmi, velichvodi Brasiv, Yetzartiv, af Asisiv.” (“All that is called by My Name, I created for my glory, I have formed it and I have also made it.”) (Yeshaya 43:7). The word “Kol” (all) hints to Adam Kadmon that has no real name and is only hinted to by the word “Kol”, because Adam Kadmon contained “all” within it. [Adam Kadmon was the beginning of everything, because it WAS everything and that’s where everything came from. That’s why it’s called “Kol”.] All four levels of creation; Atzilus, Briyah, Yetzirah and Asiyah (ABY”A), had their roots and began to develop from the spiritual root of a concept that we can perceive of, conceptually. And from that comes all of the rest of existence. Therefore it is called “Kol”, for it includes all. “… hanikrah bishmi…”(“… that is called by My Name …”), hints to the level of Atzilus, because Sefiros are the essence of the Holy Names [which is the holiness of the will of creation], and that is the level in which everything is still one. Therefore it’s called “bishmi” (My Name), in the singular tense, (for more research, see the forward to Tikunei HaZohar, Page 3b). The next words in the Possuk: “…velichvodi Brasiv…” (“…I created for my glory…”) refers to the level of Briyah, the world of creation. Also referred to as the world of Hashem’s throne [as previously mentioned]. (For more research, see Ra’aya Mehemna, Parshas Bo, Page 43a; Etz Chayim, Gate 42, Gate of the Principals of ABY”A; and Gate 46, Ch. 1). The next words in the Possuk: “… Yetzartiv …” (“…I have formed it …”) refers to the level of Yetzirah – Formation. “…af Asisiv.” (“…and I have also made it.”) refers to the level of Asiyah – Action. And the word “af” (also) was added here because the world of Asiyah, which is really the level in which we see the obstacles and powers that create separation, hence anger and rage that create distance between us and Hashem. [That’s the reason why the word “af” is used. “af Asisiv” – “I have made it with anger.” The word “af” represents the Klipah, which causes distance and anger in the separation between our world and Hashem.] So, all these levels are connected one to the other in the process of cause and effect, to the point where it is impossible to distinguish between one level and the next, and it is impossible to insert any additional levels between them or remove any level. And even though these concepts are really all defined as Kabbalistic concepts, and we cannot prove them with indisputable proofs, never the less, logic would not negate them. To the contrary, it makes it straight-forward, and gives it reasonableness and depth as I’ve hinted to you in this very brief explanation that I’ve given you, and it should be enough for any intelligent person that has eyes in their head.

Copyright © 2015 Shaul Taub

Leave a Reply

Fill in your details below or click an icon to log in: Logo

You are commenting using your account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s

%d bloggers like this: