Shomer Emunim #58-59

21 Aug

Shomer Emunim #58-59


She’altiel: If your comparison is accurate, that the essence of the Emanation of Atzilus is like the lighting of one candle from another, then based on that reasoning, we should also say that the Sefiros came from the essence of the Infinite; and that the Sefiros are comparable to Him, just like the second candle came from the essence of the first candle.

YehoyadaThis is also absolutely not so. [The metaphor is not a perfect metaphor and therefore, not the way you understand it.] Even though this metaphor works well with the candle, it’s not accurate when used for what we’re trying to draw a comparison, because no metaphor will work perfectly in all aspects when used to compare to such deep concepts. I already explained this to you (in section 43), that that which is emanated, which by definition means that there was something missing before it was emanated, can never be compared to the Emanator (Hashem) [because Hashem wasn’t missing anything beforehand]. But in comparison, there’s a tremendous difference between the level of the Emanator, and the level of the highest of the emanated existences. So therefore, we can never really evaluate or compare the concept of the substance of the Sefiros, to the essence of the Infinite. The following is written in the Zohar, Parshas Bo, Page 42b: “Woe to the person that compares ANY attribute to Him, in ANY way, even when referring to attributes that came from Him.” Refer there for more research.

Don’t even begin to think that there’s the slightest comparison between Hashem and the very first emanation [Adam Kadmon]. Not even a comparison such as a drop of water to the amount of water in an ocean. Because that would be a great mistake. While an ocean is so much greater than a drop of water, the drop of water and the essence of the ocean are never the less the same, because they’re both water. And the difference between the ocean and a drop of water is in the quantity. One is greater, and the other is very small. But you can’t say that when referring to the Infinite, because His essence is not an assembly of parts. There’s no comparison, and there’s nothing that He can be compared to {for one cannot compare the unconceivable}. Therefore, if you were to say that something could be compared to PART of His essence, such as the comparison of a drop of water to the ocean, then you would actually be comparing it to His ENTIRE essence, since He has no parts.

Therefore, this concept cannot be understood using the aforementioned candle metaphor because just like the 2nd candle has no need for the 1st candle once it’s lit, you might Chas Veshalom say that once the Sefiros were emanated, there was no need for Hashem. This is absolutely not so because the Sefiros could not exist nor be sustained without the Infinite. [He’s arguing against the philosophical theory of “The Divine Clockmaker”, that Hashem created the world and now lets it run by itself.] And even if you could try to imagine that the Infinite would withdraw from them, it would be like a body without a Neshama (soul). This [metaphor] is used in the Sefer Tikunei HaZohar, Page 17b; and in The Zohar, Parshas Bo, Page 42b. Refer there for more research. In reality you have to say that: “The power of the Emanator (Hashem) is unified and connected with the emanated just like a flame is connected to the coal or wick, to empower and sustain it.” (Sefer Yetzirah, Chapter 1, Mishna 2). The Sefer HaPardes expounds on this subject in Gate 6, Chapter 8; and also in the Sefer Alimah, the section called Ayin Kol (The All-Seeing Eye), Torah 2, Chapter 8. Refer there for more research.

Copyright © 2015 Shaul Taub

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