Shomer Emunim #66-67

22 Oct

Shomer Emunim #66-67

9-21-2015

She’altiel“I rejoice over your words as one who has found a great treasure.” [Tehilim, 119:162]. You have stirred me up and inspired me with insights into the wisdom of Kabbalah. Now I truly know that only a person whose stomach is full of the hidden secrets of Kabbalah, only that kind of person will ever really achieve his ultimate true purpose. Therefore, I beg of you to give me a brief synopsis as to the order of occurrences and structure of the process of creation, that will make it easier for me to learn and comprehend these subjects when studying from the Seforim of the Mekubalim, with double the insight. 

YehoyadaEven this that you have requested, I’m ready to do because I like you. Firstly, you need to understand that The Infinite created everything from absolute nothingness, and He brought all existences into existence from nothing. However, at any level lower than that, it is not possible for anything else to create something from nothing. [I.e. Only Hashem can create something from nothing. Nothing else can create something from nothing.] From that point on, only something from something can come forth. For more research, look in the Ra’avad, Z”L’s explanation in Sefer Yetzirah (2:46, in the latest version). So the very first emanation that took place was that very first effect, which we call Keser Elyon. And as the Ra’avad, Z”L, wrote in his introduction in the explanation of the Sefer Yetzirah: “The cause of all effects requires Keser Elyon as a prerequisite. That is an intangible thought in its ultimate simplicity, to the point where there is no difference between Hashem and Keser Elyon, other than that one is the cause and the other is the effect.” This Keser Elyon is also known as Keser Adam Kadmon, where The Infinite is manifested within Adam Kadmon without anything in between. The term that is used is: “The secret line connecting to The Infinite”, as is described in the writings of the Ari, Z”LHH. [The Ari uses the example of a straight line that connects two points. The first connection is called the “Chut” (line).] There’s no difference between the Keser – the crown, and the one who emanates the crown, other than that one is the cause, and the other is the effect. Just like the effect, its existence, and its ability to exist, is totally dependent on that which caused it; so too the Keser Elyon is totally dependent upon its cause, which is The Infinite. That is not the case by The Infinite, who is not dependent on anything at all, because He Himself is self-imperative. [Not dependent on anything else for His existence.] He stands on His own. So this Keser Adam Kadmon contains within it all future existences, in a total absolute oneness. Not a containment that receives divisible parts, nor one that combines its parts, but rather it, and all future existences are all there within Keser Elyon. All of it is one and unified, because this is simple in the ultimate simplicity as we discussed earlier. That’s why the Ari, Z”LHH, wrote that we really don’t have the words to describe Keser Adam Kadmon, at all. (See Etz Chaim, 2nd edition, Gate 1, Paragraph 2; and Gate 5, Chapter 1.)

Additionally, you need to know that we have a kabbalah from the Ari, Z”LHH, that: “Keser is not counted as one of the 10 Sefiros (See Etz Chaim, Gate 25, Discussion 6). The calculation of 10 Sefiros in each one of the levels of the process begins with Chochmah. As is written in Sefer Yetzirah (Chapter 1, Mishna 8): “This is all one, unified with the intent of the living G-d.” Therefore, Chochmah is referred to as Reshis – first. [So Chochmah is called the first of the Sefiros,] because each and every level/world begins with Chochmah. (Zohar Hakadosh, Parshas Mishpatim, Page 121b; and Tikunei HaZohar, in the beginning of Tikun 22.) [So from Chochmah, we can talk about the different levels – Olamos of all of creation. The levels, or worlds, from the level of Adam Kadmon, until this universe, are really levels of a process, and not worlds that possessed any separateness. All levels were merely evolving macrocosms of the final creation. The entire process of creation begins from there. For when we talk about the world, we talk about what makes this process of creation take place.] There are only 4 spiritual sources to the world, which correspond to the 4 letters of the Shem Hashem (Y-K-V-K), and they become defined as the 4 Sefiros of Chochmah, Binah, Tiferes, and Malchus. [So those 4 letters of the Shem Hashem, which caused the whole process as they interpret themselves into Sefiros, begin with Chochmah, all the way to Malchus.] But Keser is higher and is the root for all of the 10 Sefiros, because Keser is always the beginning of every one of the Olamos/levels. It’s very similar to a metaphor that we can use of a crown that’s on the kings’ head that is not part of his head, but merely sits on top of his head. So therefore, we don’t count it as among the listing of Sefiros. Instead of counting Keser, we count Da’as instead as part of the 10. [We count: Chochmah, Binah and Da’as, rather than Keser, Chochmah and Binah. There are only 10 Sefiros. If we were to count Keser as part of the Sefiros, then there would be 11. Why are there specifically 10? Some of the Sifrei Kabballah go through fairly extensive calculations as to why it needs to be specifically 10. Basically, it’s because the number 10 is indicated both in the Sefer Yetzirah and proofs from the Navi Zecharyah: “Lecha Hashem haGedulah, haGevurah, vehaTiferes, etc.” The number 10 has been defined as an important number in the writings of Kabballah.] Although, occasionally we do find that Keser is counted as one of the 10 Sefiros. The reason for that is because from one level to the next, Keser is a step in the process to the next level.” The Ari ends the discussion here in the Sefer Otzros Chaim, (in the Gate called “Mochin D’tzelem”, Chapter 1 and 2), and in the Drush of Abi”yah – Atzilus, Briyah, Yetzirah, and Asiyah (See Etz Chaim, Gate 42, Chapter 1). It also says in those essays that [in these 4 levels, which we defined before as being the representatives of the 4 letters of the Shem Hashem:] Chochmah, Binah, Tiferes and Malchus, at the level of Adam Kadmon, are the source for Atzilus, Briyah, Yetzirah and Asiyah. Study there for more research. [In the language of the Mekubalim, they just used the mnemonics of Chab”atem (short for Chochmah, Binah, Tiferes, Malchus), A”k (short for Adam Kadmon), and Abi”yah (short for Atzilus, Briyah, Yetzirah, Asiyah).] Therefore, in summary; the Keser of Adam Kadmon is the source for all that will come through the subsequent evolutions of Abi”yah (Atzilus, Briyah, Yetzirah, Asiyah), because it {the Keser of Adam Kadmon} is the source of Chab”atem (Chochmah, Binah, Tiferes, Malchus) of A”k (Adam Kadmon), which are the sources of Abi”yah (Atzilus, Briyah, Yetzirah, Asiyah).

You should understand that in my humble opinion, everything that I’ve told you, the Rash”bi, Z”LHH, hints to in the Zohar, Parshas Tzav, Page 26b. He writes: “The Infinite cannot be known. You cannot refer to Him as having an end nor a beginning, because there is nothing that precedes, that you could call a beginning or an end. So when we refer to the process of this creation as having a beginning, this is the very first point, which is the beginning of everything hidden, and is still contained within the thought/intent of creation. And when we refer to the end, it’s the end of a thought. But over there, when referring to Hashem, there is no end. There is no will, there is no light, and there are no illuminations within The Infinite. [There’s no separateness.] Everything that we describe as lights and emanations are all dependent and sustained by Him. They don’t exist by being connected to Him, they’re contained WITHIN Him. That which is known, and cannot be known, is not Him. All we can refer to when referring to Him is that He is the first will that is still hidden within all hidden (hidden within Him). If that first highest point were to be withdrawn from the world that comes after it, it could only be understood as a metaphor of a fragrance that comes from spices.” [Conceptually, if Hashem would withdraw Keser from the world that comes after it, we can only imagine that what would be left, would be like the fragrance of a spice that was removed. Not the spice itself, but rather the fragrance of the spice. We know that it’s there, but it can’t be defined.]

What the Zohar means is as follows:

When the Zohar says:

“The Infinite cannot be known.” It means that He cannot be comprehended because He is so hidden.

“You cannot refer to Him as having an end nor a beginning” means that in The Infinite, there is no function that acts as the beginning or an end because His function is a pure unified simplicity. That’s called the Keser of Adam Kadmon, which contains all of the functions that will come later, with the complete oneness that has neither beginning nor end. Because in all that is emanated after that, THERE you can find a beginning and an end. But in Him you cannot find a beginning or an end, because since this Keser of Adam Kadmon is emanated from the simple oneness, the highest concept of The Infinite, there is no complexity or differentiations there at all. Just like we are compelled to try and comprehend what we can of The Infinite, never the less, we know that there are no levels or different aspects to The Infinite, Chas Veshalom, because He and His knowing are one. [So just like that applies when we refer to Hashem,] so too, we need to use that same terminology when referring to Keser of Adam Kadmon. He is the knowledge, He is the One who knows, and He is that which is known. Because the Emanator emanated the Keser of Adam Kadmon with a total completeness, so that any new thing could be tolerated there. And because of that, the level of Adam Kadmon is able to receive the manifestation of the Emanator without anything in between.

“…because there is nothing that precedes,” The Keser itself is called Ayin (See Ra’aya Mehemna, Parshas Pinchas, Page 256b), meaning that the Keser of Adam Kadmon (A”K) is called “Ain Kadma’ah” (also A”K), which means: “Nothing preceded it”.

“… that you could call a beginning or an end.” Meaning that the function of Keser started the process of beginning and end [the process of time].

“So when we refer to the process of this creation as having a beginning, this is the very first point” Chochmah – Wisdom, is the beginning, which is called the first point. (See Tikunei HaZohar, Tikun 22). And since this is what we call Chochmas Adam Kadmon (the wisdom of Adam Kadmon), we call it the highest point. [We don’t refer to Adam Kadmon as a point, but we can call Chochmah the beginning point.]

“…which is the beginning of everything hidden” That it is the beginning of everything that is hidden. And since at this stage, we approach the level of Binah, the Zohar says…

“…and is still contained within the thought/intent of creation.” It’s all contained within thought, because Binah is also the beginning of thought (differentiation). As we find in the Zohar, in the sections called Ra’aya Mehemna, [Trusted Shepherd], Parshas Pinchas, Page 229b, in the secret of the quote from Chazal, which is that Yisrael was the first and ultimate intent of creation (see Bereshis Rabbah, Chapter 1, Paragraph 2). That’s another term for what we would call Binah.

“And when we refer to the end,” That’s ultimately the level of Malchus…

“… it’s the end of a thought.” That is referred to the end (See Ra’aya Mehemna [Trusted Shepherd], Parshas Pinchas, Page 256b). The idea behind this is that because in the process in which Chochmah, which is referred to as the beginning point, connects to Binah, which we still call the thought process, it then causes all the functions that will ultimately come to be defined as Malchus.

“But over there, when referring to Hashem, there is no end. There is no will, there is no light, and there are no illuminations within The Infinite.” But in The Infinite, there is no end. Not as a will or thought, because that is what Keser is referred to. And even though we just said before that this concept of Keser is the simplest purest will, we therefore call Keser – Ratzon – will. And we use it in the plural form – The wills, because compared to The Infinite, Keser already has multiple aspects. [But that’s only by comparison.]

“…there is no light,” because in The Infinite, there are no lights, because the lights are already the Sefiros of Adam Kadmon, and there are no Sefiros in The Infinite.

“…and there are no illuminations…” Or “radiance”, because those radiant lights are really what we call the Sefiros of the world of Atzilus (Emanation). Never the less, …

“Everything that we describe as lights and emanations are all dependent and sustained by Him.” They are dependent and sustained by their source, which is The Infinite, and at that level of infiniteness there ARE no Sefiros, but rather His simple purest existence (as we spoke about in section 55). However, …

They don’t exist by being connected to Him, they’re contained WITHIN Him.” They don’t exist in any way that you can comprehend them as separate.

“Knowing that you cannot know. That which is known, and cannot be known, is not Him. All we can refer to when referring to Him is that He is the first will that is still hidden within all hidden (hidden within Him).” This is the Keser of Adam Kadmon, which is known as the highest will, that is one with The Infinite as in the secret that we call “the line in with which The Infinite is manifested”. That alone {the Keser of Adam Kadmon} can comprehend itself, but The Infinite, which caused it, cannot be comprehended. Because while the Keser comprehends itself, it may comprehend that the power of The Infinite is what causes and sustains it; never the less, it is not a full comprehension, since nothing can recognize the true essence of the actions and how they were brought, other than the one who made them Himself.

“If that first highest point were to be withdrawn from the world that comes after it…” meaning that even at the point where Chochmah and Binah of Adam Kadmon were at the elevated level where they were totally one with The Infinite, …

…it could only be understood as a metaphor of a fragrance that comes from spices.” they themselves could not comprehend nor reach The Infinite other than as a metaphor of someone that can smell the aroma without ever touching the spice itself. So Chochmah and Binah of Adam Kadmon could not reach The Infinite, but they do have SOME understanding of the FUNCTIONS of The Infinite [but never The Infinite Himself], by virtue of their source that was hidden within the Keser.

Now you have begun to understand that The Infinite is simple in the ultimate simplicity and that everything that would ever come into existence was all included within this simple knowing. And that He emanated the Keser of Adam Kadmon, which included the potential of everything that would ever come into existence within one unified “form”, without having branched out at all. {Similar to the lowest level/world, which modern scientists describe as the “Big Bang” theory, right before the bang. The before and after of the “core” of the Big Bang is a metaphorical example of “Yesh MeAyin”. Matter from non-matter.} For just like we say that The Infinite is simple, so too, His functions are simple as well. All of existence was there within the Keser of Adam Kadmon as nothing. And from that nothing it extended into something, which is exclusively Hashem’s Chochmah (wisdom). That is where the source of all existence began to branch out from, and through Hashem’s Binah (understanding), more of existence became revealed, as in the secret of “Kulam bechochmah asisa.” (Tehilim 104:24). “Kulam bechochmah” – they are all within Chochmah, “asisa b’Binah” – that’s where You make them with Binah (understanding). [He splits up the Possuk; You then make them such that their function starts to be differentiated within Binah.] As is mentioned in The Zohar (Parshas Tazriyah, Page 43a): “Chochmah is like the father of everything that exists, and Binah is like the mother.” [It’s important to know that these terms; Abba v’Ima – father and mother, are terms that the Mekubalim use, and it’s referring to this inseparable Chochmah – Binah, but we get to see that the differentiation begins from “Eim” – mother. So Abba v’Ima can never be separate, even though one is referred to as Abba and the other as Ima. It’s important to understand that he’s laying the groundwork for these terms; Abba v’Ima.]

So in order for all of existence to be capable of evolving and developing from one stage to the next, it was necessary for the Chochmah and Binah of A”K (the functional capability of the construct of Adam Kadmon) to have within it, the {as of yet} secret concept known as a male and female function. That which causes and that which is affected. (And even though there is no way to describe male and female functions at the level of Adam Kadmon, because in the first manifestation of Atzilus it’s referred to as that which precedes and that which follows, as is explained in the writings of the Ari, Z”LHH. (See Etz Chaim, Gate 12, Chapter 2.) [The Ari, Z”L, does not refer to them as male and female, but rather as first, and that which follows.] Never the less, we’re still compelled to say that the source of the future description of male and female, came from within Chochmah – Binah of A”K. The reason for this is because the 72 letter name of Hashem*, which is referred to as Chochmas Adam Kadmon; joins together with the Taamim of the 63 letter name of Hashem**, which is referred to as Binah of Adam Kadmon. That [that combination of relationships] gives birth to create the next new level, which is the name “Ma”***, as is well known (See Etz Chaim, Gate 10, Chapter 2). And there is NO description of joining together, other than Zachar Unekevah – male and female.) [So what he’s saying is, that while at the level of Atzilus there is no Zachar Unekevah – male and female, never the less, we have to say that this process generated developmental process called Zachar Unekevah.]

* 72 letter name of Hashem = [Gematria & also a 72 letter name. There are two manifestations. The first is the name of Y.K.V.K., spelled WITH the Yuds (yud-vov-daled – 20, heh-yud – 15, vov-yud-vov – 22, heh-yud – 15) The second is the 72 letter name of Hashem. But here he’s referring to the Gematria.]

** 63 letter name of Hashem = [Trup. That’s what’s called the next level. It goes from Nekudah to Taamim, which is the Gematria of the name of Hashem that adds up to 63 (yud-vov-daled – 20, heh-yud – 15, vov-alef-vov – 13, heh-yud – 15).]

*** The name “Ma” = [Mem-heh – 45 (yud-vov-daled – 20, heh-alef – 6, vov-alef-vov – 13, heh-alef – 6).]

Therefore we find that existences evolved and became more complete. They evolved from one type of existence, and became a different type of existence once its development / metamorphosis was complete. In other words they went from being intangible to that which is a little bit denser, because anything that exists within the level of Zachar is highly intangible. At that level, all of existence is still equal or one. Even if you want to describe as we called it “the body of Adam Kadmon”, that could be described in a myriad of levels that go (for example) from the head, all the way to the tip of the Ama, they are all still, what we can only refer to as the secret of a spiritual seminal drop. However, the seminal drop needs to be transferred to the next Sefirah, which is referred to as the Nekevah – female, so that as existence moves from the Sefirah of Zachar – male, and is given over to the next level, the Sefirah of Nekevah – female, they become more and more dense as they go from one level of existence to the next. So it was therefore necessary and we are compelled to say that the source of the concept of Zachar and Nekevah was within Chochmah and Binah of Adam Kadmon [even though there IS no Zachar and Nekevah within Adam Kadmon]. We would therefore need to say that we use the term of Chochmah to be Zachar, and Binah to be Nekevah. In the language of the Mekubalim, this is what happens when we go from the source of existence, to the secret of the emanations that come from the face of Adam Kadmon, which is referred to as the ears, nose and mouth of Adam Kadmon. These subjects are expounded in great length, in the writings of the Ari, Z”LHH (Etz Chaim, Gate 4 – 6, Chapter 2).

[There is a very lengthy explanation in the writings of the Ari, and we’ll use those terms later as we move on, because in the language of Kabballah, the parallel between the Will of Hashem for Adam Kadmon and Atzilus manifest themselves as the face of Hashem. Therefore, in the metaphor of “the face of Hashem”, we would have to use the macrocosm of the comparison between eyes, ears, nose & mouth; because we’re using the model of the microcosm of a person, to understand the process of the Ratzon of Hashem. And the Ari goes to great lengths to help us understand what that is, and how it works through the names of 72, 63, 45, etc. We’re trying to describe going from that which we cannot fathom, to that which we can somewhat fathom. And we understand it because we’re given the tools of description of the human form as a microcosm of the will of Hashem.]

So after those [Chochmah and Binah of Adam Kadmon], evolved the world of Atzilus, which is 10 lights within 10 created vessels for them to contain the light, because now we can first see a function which we can refer to as Kelim – vessels. And the meaning of the word Kelim is the sense of limitations of “Din” – Judgement. For just as a vessel is used to hold water so that it shouldn’t spill out, so too the Midah of Judgement is the boundary that limits Chesed, so that it should not become overwhelming. And as the Ari, Z”LHH, explains in the Sefer Mavo Hashe’arim, in the Gate called Klipos – Vessels {shells or protective layers}, Part 2, Chapter 1; we understand it to mean that within the concept of Atzilus, there now begins the first description of boundaries and measures. Not boundaries and limitations as we use them, Chas Veshalom, but rather these are boundaries for the intangible. This is because the Emanator put into these lights the properties of boundaries, so that whatever is created after this will have boundaries. Also that the influence of the Infinite will be definable, and will have a boundary, so that the levels that are less developed {such as our universe} WILL be able to receive and benefit from Him and be able to exist.

You also need to understand that these 10 Sefiros [within the world of Atzilus], even though we give them a number and we call them 10, they’re still really all joined together as one, for they are still unified in that which emanates them without any separation whatsoever. They’re still considered to be within that one process called Hashem Echad, because just as we use the metaphor of the letter Yud that has a point on top, which is called Keser; and Yud itself is called Chochmah, the letter Heh is called Binah, and the letter Vov represents the six extensions [which are Chessed, Gevurah, Tiferes, Netzach, Hod, Yesod], and then the final Heh of Hashem’s name is called Malchus. [So that’s how we go conceptually from the oneness of the Keser, and it starts to be expanded as we’re taught in the use of His name of Y-K-V-K.] And we learned in the Sefer Yetzrah, (Chapter 1, Mishna 2): “These first 10 Sefiros are intangible. The last of them is connected to the first, and the first of them is connected to the last, just as one would say that the flame is still connected to the coal itself.” The Ramban, Z”LHH, explains: “Even though we describe them as separations of Chochmah, Tvunah and Da’as, (Wisdom, Understanding and Knowing) there is no separateness between them because the end is connected to the beginning the beginning is connected to the end, and the middle is also connected to the beginning and the end. And a metaphor for this is the flame, the coal and the spark/energy. As is written (Shir Hashirim 8:6) “Rishafehah Rishpei Eish Shalheves Kah” (“Its flames are flames of fire, the flames of Hashem.”) Meaning that just like the flame is unified with the entire spectrum of colors, which are contained within the flame, they’re all really equal at one source.” It also says in the Zohar (Parshas Bereshis, Page 32a): “Even though they’re all really one, they refract into different colors. For just as there are varying colors in a flame such as white, black, red and blue; never the less in the flame, they’re all one [what we would call “white light”]. They’re all still joined together, and at one point they were all equal to each other. So too we can use that metaphor for the Sefiros. Even though they were emanated, they were not separated, Chas Veshalom. And even though we still refer to them [at the level of Atzilus] with numbers, multiplicity and parts, {those numbers, multiplicity and parts} are not within themselves {the Sefiros}, but rather within the processes that they caused in the lower worlds. That is what it says in the Zohar, Parshas Terumah, Page 176a: “We learned; they only have a name when we refer to them at our level. At our level we can understand them as they are, because while we talk about them at a higher level as having parts, they’re really all weighed as one whole. They do not change and they cannot be changed [they’re unalterable]. As is written (Malachi, 3:6) “I am Hashem. I never change.” R’ Yehudah said: “All of these lights (meaning the Radiant Sefiros in the world of Atzilus) all shine from one place (Adam Kadmon) and they all come from one independent source (Keser Adam Kadmon) and all these radiants are really one, and cannot be separated. And anyone that explains them as being separate is as if he is separating himself from Olam Habbah.” So we see from this Zohar that any change or multiplicity that we can attach to the concept of the Sefiros [in Olam Ha’Atzilus], is only from our perspective. Meaning our perspective of their influence, for contained within them are all the diversified processes that will come afterwards. However, they themselves are really totally one.

And from this we can already come to understanding a much greater kal-vachomer – conclusion (a minori ad majus). If we describe the Sefiros at the level of the world of Atzilus, as branches that were all still one; then obviously the roots of these Sefiros; Chabat”em of A”k [Chochmah, Binah, Tiferes and Malchus of Adam Kadmon] were all still one. And an even more powerful derivative kal-vachomer is the source of the sources, which is Keser of Adam Kadmon, because there it includes everything as a total oneness without any changes to all the diversified processes [all the paths that will come to direct the later developments]. We also don’t have to say regarding the Infinite, that the process of development is hidden within Him, because everything that will ever come into existence was included within His simple Oneness, without any multiplicity or change at all. And all of existence, functions and processes evolved from that potential, and no multiplicity or change can be attributed to Him from this. He is like the example of how the Neshamah functions within the body. When we talk about man, we’re referring to the body. Connected to the body is the almost intangible life force that is found within the fluid of the blood. Connected to that is the Nefesh, then the power to be able to comprehend, then the holy Neshamah, the pure movement, the spiritual Neshamah, and finally the Neshamah of the Neshamos (the soul of souls), as is well known that within every person lies many levels. So the body can’t function without the power of the Nefesh [the life force], because within the Nefesh lies the capacity to make the body function. As if to say that the power that’s within the person to hear, to speak, to see, to take, to give, to do, to move, to think, to be angry, to have compassion, and all the rest of the attributes that we find within a person; are all one within the Nefesh. And from the Nefesh they descend level after level until they reach the function of the body. There you can differentiate between the various different senses and the many different limbs and organs of a persons’ body, because the limbs and organs are able to take this energy of the Nefesh from its most intangible state and its oneness, to create many different functions and material activities. So we can use that metaphor to somewhat describe what happens with Keser Adam Kadmon. Everything that is functioning and will develop are there within the potential of Keser of Adam Kadmon in total oneness. And they expand from there by branching out and evolving from one level to the next until it gets to the level of Atzilus, which is where the first expression or function evolves from the intangibility and oneness of Keser Adam Kadmon, to more dense and separated functions, one from the other. And they are all sustained and flow from the true cause of all function, which is The Infinite, [which is as we previously described as being similar to] the Neshamah of Neshamos. Through this most vital and amazing vessel, which we can only describe as Keser Adam Kadmon, everything else would come into existence, all functions would occur and everything that will ever evolve would be sustained. Because once the Infinite generated Keser Adam Kadmon, its influence would descend from it to all the other roots, which are the rest of the Sefiros of Adam Kadmon. They then branch out to what becomes the Sefiros of the world of Atzilus, similar to the metaphor of a tree that can only get nourishment for its branches from the liquid that is drawn up through its roots, and the leaves awaken like the natural invigoration of the branches. Through that process, the tree can produce its fruits above ground.

So when we talk about Hashem’s divine direction, which is simple without any complexity, it has no change, separation or any Din – judgement – limitations. It then descends to a place where it can be seen as complex and there WILL be change, separation, limitations and the like. However in Adam Kadmon, in Olam Atzilus there IS no multiplicity, change or the like that can be found there. As is written in the Zohar, Parshas Pinchas, at the end of page 230b: “He (referring to Hashem’s Infinite loftiness) is completely unified (in Keser Adam Kadmon). Everything becomes organized or defined (in Chabat”em of A”k) and it radiates light to all levels (within the level of Olam Atzilus). That light is transferred into the Neshamah of creation (which is Olam haBriyah) and into the body (which is the metaphor for Olam haYetzirah) and into the garment (which is the metaphor for Olam haAsiyah). But at the level of A”K there is no change, there are no partners to it, there is no accounting for it, there is no image, nor any way to imagine in any complexity, nor is there any way to visualize it in the imagination, not in any concept or any vision of higher or lower levels. They are all carried by it, and above Adam Kadmon there is nothing that is carried by it.” Through these very brief explanations, Chazal hinted to us the evolution of everything that will exist from the level of Hashem’s Infinite Oneness, all the way to Olam haAsiyah. However, this is not the place to describe the details of what happens at each and every level, because for that you will need extensive reading of the writings of the Ari, Z”L, and all the rest of the Seforim of the Mekubalim, Z”L.

Copyright © 2015 Shaul Taub
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