Shomer Emunim #68-69

2 Nov

Shomer Emunim #68-69


She’altiel: Clarify for me what you said, that The Infinite One is simple and His functions are simple, and that function, which is simple, is Keser Adam Kadmon. But [then you said] that that function of Keser branches out and that’s where “beginning and end” [the creation of process] starts, etc. For according to what you’re saying, it appears that The Infinite did NOT bring into existence everything that would come afterwards except for the aforementioned Keser alone, and after that, KESER brought Chochmah [of Atzilus] into existence, etc. What you’re saying doesn’t make any sense, because if you say that, you’re removing from The Infinite His Divine intervention and all subsequent functions/processes, except for the first function, which is Keser of Adam Kadmon.

YehoyadaAlthough I linked the function to Keser, and I said that from Keser onwards, functions begin to branch out that have a beginning and an end; I did NOT mean that the Keser itself is the one that makes it happen without the involvement and help from The Infinite, for that would suggest a duplicity of powers. But what I really meant to say was that at the level of Keser, functions begin to branch out with the limitations of beginning and end, through the power of The Infinite’s Divine intervention, influence, and power to function. And the reason why Keser was even capable of doing this was because the function actually came from The Infinite within Keser of Adam Kadmon. But the function of The Infinite is without any intermediary, and is one simple function, which as we mentioned earlier, is Keser of Adam Kadmon.

Therefore, you should know that what I just said, that the function of Keser is a function that comes [only] with the help of The Infinite, and that’s true for ALL of the functions that we attribute to the Sefiros. Because what we’re really saying is that ALL the Sefiros perform their functions with the power of The Infinite, for without that Divine connection, they cannot function at all. So really, from this we can understand that we are attributing to The Infinite the power to make everything happen. Because when we attribute the power of all functions to Him, and we then say that everything exists and can continue to exist only because of the Divine connection and His power, even if we were to distance His function through these many different means and approaches, we still couldn’t attribute this to any separation or duplicity of power, Chas Veshalom. For since all power to function comes from Him, the One that empowers all function is The Infinite. This is a basic principle of our Kabballah that you cannot remove any function from The Infinite. However, when we refer to means as being many, that’s only because it was necessary to make the end happen. And if we say for example, that there’s a certain creation that its nature is such that it has to come into existence through the element of water, we understand that water is the product of the density of mist, and mist comes from the combination of the evaporation of liquid, earth and the like, and that there are many different things that happen within nature that are both physical and spiritual and intangible physical functions and the like. But once you say that the real cause for all this is The Infinite, the One that gives life and the power to function from above, and that the power of His Divine connection is what makes it possible for that effect to occur; in effect, you’re really attributing the credit for the function to the one that makes it happen. You therefore showed how all of existence is dependent on Him and what you’re really saying is that there IS no way for any effect to occur without Him. However, attributing a function to any Sefirah, instead of attributing it to the power of The Infinite, is definitely duplicity, which is heresy, Chas Veshalom. Study also in the Sefer Alimah, in the section called Ayin Kol (The All-Seeing Eye), Section 1, Chapter 7.

Copyright © 2015 Shaul Taub

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