Shomer Emunim #70-71

2 Nov

Shomer Emunim #70-71

10-26-2015

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: If that’s true, that the Sefiros perform their functions by combining and joining together with The Infinite, then I have a question. You’re not avoiding the problem of fragmentation. Either Hashem performs all the functions, or Hashem performs SOME of the functions and some of them are performed by the Sefirah. If you say that all functions are performed by Hashem, then there’s nothing left for the Sefirah to perform. And if you say that Hashem performs only some, then apparently the remaining functions are not dependent upon Hashem because they came into existence without Him. And we can’t say that because He is imperative to all of existence and everything came into existence from Him.

[R’ Yosef Irgis is playing devil’s advocate. He’s saying that from the rational process; are there other things that are functioning other than the simple will of Hashem? If Hashem uses other things to make things happen, then is that all Hashem’s simple will? Does it all remain simple? It doesn’t look like it remains simple. If it doesn’t remain simple, then Hashem is using something else to make something else happen.

Either Hashem is pure simplicity, and His will is pure simplicity, and if so then how are there fragments? How do we see a world that has parts? Is Hashem making it all happen, or is Hashem creating something to make that something else happen? Either Hashem is pure simplicity or He’s parts, and if He is fragments, then part of it IS Hashem and part of it is NOT!

I.e.: How is it possible that these two contradictory terms can coexist?]

Yehoyada: [There’s no question that] every function that occurs is a function of Hashem’s infiniteness, and it all happens from the Sefiros. So, how does that work? That which comes from The Infinite is the primary cause, whereas the Sefirah is the vessel, for the Sefiros are relative to The Infinite, like a vessel in the hands of a craftsman. For example; when a scribe writes a book, we don’t say that some of the writing comes from the hand and some of it comes from the quill. Because if we say that all of the writing happens because of the quill, but it only happens because the hand is guiding it; the truth is that from one perspective the quill is a tool, and from another perspective the hand is the primary cause that makes the quill write. And so, we go further from the hand to the remaining intermediaries, until we arrive at the Nefesh, because truthfully, that’s really what makes the writing occur. For if you say that the writing takes place by the quill which is being moved by the hand, then the hand is being moved by the muscles, the muscles are being moved by the arteries, the arteries are being moved by the nerves, through the nerves flows the neural energy, and the neural energy is being moved by the Nefesh within it. So really, the Nefesh, the life force, is the first action and primary cause of all of it. That’s where one can truly attribute the function of writing to be coming from. It’s certainly much more than attributing it to the quill, or any one of the other intermediate steps because they’re merely tools, and the means to which the Nefesh can express its functions to go from potential to action. But really, all of their power and movement comes from the Nefesh.

The same example can be used to describe what happens by the functions of the Sefiros, because we really cannot attribute function to the Sefiros, for all that happens is really the power of The Infinite, since the Sefiros do not have the potential to perform small or large functions without the Divine connection and help from The Infinite, which is really the Neshamah for the Sefiros. For just as we say that the Sefiros were emanated from Him and are sustained by His limitless power, if that power were to be withdrawn from them, they would remain as a body without a Neshamah, as is written in the [example given in the] Tikunei Zohar, Page 17b; and in The Zohar, Parshas Bo, Page 42b. So too, all of their functions are performed by power of Hashem. Therefore, even more so, if they depend upon The Infinite for their existence and sustenance, then certainly they need Him for them to perform their functions. Therefore, we understand from this that The Infinite is the cause for all the functions of the Sefiros much more than we can attribute to the Sefiros themselves. And He is the true cause, for all the primary functions are dependent upon Him. And the Sefiros are therefore only tools and the means for the functions to occur. The Ramak gives many different types of metaphors that help us understand this in the Pardes [Rimonim], Sha’ar Atzmus VeKelim – The Gate of Essence and Vessels, Chapter 4. Study there for more research. This is a true belief that has been defined and refined through the words of the early Mekubalim, Z”LHH.

Copyright © 2015 Shaul Taub
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