Shomer Emunim #56-57

19 Aug

Shomer Emunim #56-57


She’altielIf what the Mekubalim meant is as you say, then my previous complaint is definitely not valid. But I’m still unsettled from a different perspective. You’re saying that what the Mekubalim meant when they said that the Sefiros were contained within Him was that He understood and comprehended everything that will come to exist. That would mean that when He emanated the Sefiros and they expanded outside of Him, a part of His essence expanded and became a Sefirah. If that’s what happened, there’s no greater deficiency and change in the Infinite than that [that part of Hashem would now become outside of Him].

Yehoyada: Chas VeChas Veshalom that you believe or even think that the Sefiros were components of The Infinite that left Him and went outside of Him, and began the process of cause and effect. That would be a terrible transgression. For that which is Infinite cannot possibly be Sefiros, because one of the primary principals of our Emunah is that the Oneness of Hashem cannot be divided into different components, and does not accept anything additional to it nor diminish. Rather, His existence is, was and always will be consistent with no change whatsoever. This is written as well in a few places in the Zohar (Parshas Terumah, Page 176a; Parshas Pinchas, at the end of Page 230b; and in the Sefer Tikunei Hazohar (Corrections on the Zohar) Tikun 70, Page 130b.). And if you say that the Sefiros, or even the very first emanated existence, was part of His essence that departed, and became the existences of Sefirah and Atzilus, that would seem to indicate that the Infinite is a composition of various parts that can be diminished. But the point is, as I’ve said, that all future existences and creations were designed and envisioned in His comprehension, as one simple picture, simple in the ultimate simplicity. That “picture” was not something separate from His simple essence. For He is the one who knows, He IS wisdom and He is the one who is known, and that is a representation of the designer. That’s what the Mekubalim meant when they said that the Sefiros are the cause for all that would come afterwards. They were completely one within another and were all contained within His essence without any change. And just like the vision of a house, while still in the mind of the architect, is the cause for its future existence, besides the designing; so too, the existence of the design that Had specific plans for the Sefiros, was the cause for the Sefiros coming into existence and He is what sustains them. Because all the Sefiros, and everything that came into existence afterwards, came and expanded from within Him.

The intent here is not that His plan expanded and then separated from Him, Chas VeShalom, for you cannot say that His understanding and comprehension is anything other than His pure and simple essence. And that which is His essence can never separate and become emanations, because His Oneness cannot be divided into different components, Chas VeShalom. So the truth is that whether we’re talking about the Sefiros at the level of Adam Kadmon, or the Sefiros at the level of the world of Atzilus, they were all absolutely new creations that never existed before, but not that they came out from Him. They were new emanations that emerged due to the truthfulness of the existence of the essence of Hashem. The explanation of this concept is as the earlier Mekubalim wrote, and as is written in the New Tikunei HaZohar, (Page 24b); that: “He is like the lighting of a candle from another candle, where the first one does not lose anything thereby.”

Through this metaphor they wanted to let us know that:

  1. The Sefiros were brought into existence from Him and with His power, just like a candle that’s lit from another candle, where the fire on the 2nd candle came into existence from the power of the fire on the first candle.
  2. That they (the Sefiros at the level of Adam Kadmon, and the Sefiros at the level of the world of Atzilus) are newly generated emanations that are as new in comparison, as the 2nd candle is to the 1st. And …
  3. That they never depart from His essence to become emanated, as was stated earlier: “…the first one does not lose anything thereby.”

So they used this metaphor to explain these three concepts. And this is an essential truth that cannot be distorted. You can study the lengthy discourse on this subject in the Sefer Alimah, in the section called Ayin Kol (The All-Seeing Eye), Part 1, Chapter 4; and Part 3, Chapter 14. Study there for further research.

Copyright © 2015 Shaul Taub

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