Shomer Emunim #B8-B9

23 Nov

Shomer Emunim #B8-B9

 11-16-2015

She’altielYou have your master’s [Hashem’s] wisdom within you, in that you share your knowledge with those who love you {as Hashem does}, and those who seek completeness through you {as Hashem does}. And so now, before anything else, please explain to me what proof there is with regards to the existence of Hashem, Y.S., and what are the primary principals of Emunah that we are obligated to believe in, regarding the essence of Y.S.

YehoyadaThe Chachamim, the ones that have extensively researched spirituality, have already written many proofs with regards to the existence of Hashem, Y.S. One proof is the very existence of the world. For it is not possible for a new thing to come into existence without something that caused it to come into existence. [How can there be something new without something that caused it to be new? or… How can there be something that was created that didn’t have somebody create it?] Another proof is the continuous motion of the universe and the structure and organization of everything that exists. So from those logical arguments they’ve proven that it’s impossible for the world to exist without a continuous director and a primary originator, and THAT is Hashem.

[Besides the above logical proofs,] the Mekubalim also brought proof from the very Neshamah of man, for it is well accepted among all the Chachamim that man is a microcosm of the structure of the universe. For within the microcosm of man lies the structure of everything that exists. So from understanding the structure of a person, we are able to prove the existence of a much greater universe, a macro concept. For just as we understand that it is not possible for the small microcosm (the human being) to live and be sustained without a director, which is the Neshamah of a person; so too, it is not possible for the entire universe to exist without a director, which is Hashem. {We can now compare the microcosm to the macrocosm.}

And this is what’s written in the section of The Zohar called Ra’aya Mehemnah (The Trusty Shepherd), Parshas Pinchas, Page 257b: “We know that we can refer to Hashem as the wisest of all wisdoms, etc. [So just like He is the source of all wisdom,] so too, He created a Neshamah to follow that same format. It would be called by the name of the functions that it performs in each and every limb and organ of the body. Therefore it’s called a small world (microcosm).” Refer there for more research. So he therefore brings a proof to the existence of the Infinite, who is the master of all of creation, from the understanding of how the Neshamah functions within the body. For in order to grasp these hidden concepts, we need to go from that which comes afterwards to understand the premise of what was there before, because by observing the lower worlds, we can come to an understanding of the higher worlds.

So now we can also understand, that just like the Neshamah, which is the intellect of man that controls all the functions of his body, and is therefore called a small world (a microcosm); that is a testimony and demonstrates proof to the existence of Hashem, Who rules over all of the details of the universe, which are directed by His will, Y.S.

We also find that Chazal, in Medrash Tehilim, Chapter 113; meant to bring a proof from the Neshamah of a person, that Hashem exists and directs the universe. And this is how they phrased it: “Bless my soul, Hashem.” (Tehilim, 103:1). Why does Dovid Hamelech use the soul as a way to praise Hashem? The answer is that Dovid Hamelech was saying that just like the Neshamah fulfills (gives life to, and sustains) the body; so too, Hashem fulfills (gives life to, and sustains) the world. And just like the Neshamah tolerates the connection to a physical body; so too, Hashem tolerates a connection to the physical universe. And just like there is one unique Neshamah per body; so too, Hashem is unique and One in the entire universe. And just like the Neshamah doesn’t eat or drink; so too, Hashem doesn’t eat or drink. And just like the Neshamah is pure; so too, Hashem is pure, for He is loftier than the world that He created. And just like the Neshamah sees but cannot be seen; so too, Hashem sees but cannot be seen. Therefore, Dovid was saying; let the Neshamah, that has all those attributes, be a way to praise Hashem, for Hashem can also be described as having those same qualities.

So we see from the words of the Medrash that they have demonstrated the existence of the Creator and how He directs the world; from that which we find in the microcosm of a person, which is the body. For the human being has that which directs it, namely the Neshamah, which directs that microcosm with the following attributes:

  1. The 1st comparison that he uses there in the Medrash is: “Just like the Neshamah fulfills the body; so too, Hashem fulfills the world.” What he means to say is that by the acknowledgement of the existence of the Neshamah in the body, where there is no part of the body that is void of the Neshamah, for the Neshamah dominates and controls the entire body; that in itself clarifies in the same manner, the truthfulness of His existence in the entire universe and that there is no place in the universe that is void of His presence and dominance.
  2. The 2nd comparison that he uses is: “Just like the Neshamah tolerates the connection to a physical body; so too, Hashem tolerates a connection to the physical universe.” What he means by that is that even though the Neshamah is on a much loftier level than that which the body is, and is never the less not restrained from supervising, intervening and directing all the parts of the body; so too is it with Hashem. Even though He is obviously so much loftier in ultimate difference from that which is the existence of the universe, He still tolerates the universe, and supervises, intervenes and directs all the different parts of the universe with the proper direction.
  3. The 3rd comparison that he uses is: “Just like there is one unique Neshamah per body; so too, Hashem is unique and One in the entire universe.” He’s teaching us with this that even though the Neshamah functions in the body through various mediums, never the less, the different parts of the body are like tools for the Neshamah to perform its functions with the body. This is because the primary cause of functions throughout the body can only be honestly attributed to the Neshamah. So too, Hashem is unique to His world [the universe] because only through Him can everything function. And even though we observe His functions through many different means, those means are not the cause for the function, for they are merely tools to bring His G-dly direction into physical functionality.
  4. The 4th comparison is: “Just like the Neshamah doesn’t eat or drink; so too, Hashem doesn’t eat or drink.” What he means to say by this is that the Neshamah doesn’t derive any benefit by the fact that the body needs to eat and drink, but never the less, it IS through eating and drinking that the body is able to remain alive and connect to the Neshamah. “So too, Hashem does not eat or drink”, for He doesn’t derive any benefit from anything that exists, but never the less, by virtue of our observing the Torah and serving Hashem, His sustaining of the universe is insured. For it is the nature of good to give benefit to those who are ready to receive His goodness.
  5. The 5th comparison that he uses is: “Just like the Neshamah is pure; so too, Hashem is pure, for He is loftier than the world that He created.” What he means to say by that, is that the Neshamah has no material essence for it is as pure as the heavens are, and is completely detached from any materiality without any attachment to the body. It has a completely different type of existence. It is way above it in stature like a coachman is to his wagon or like a captain is to his ship, where they only direct them. They {the coachman or captain} can exist without them {the coach or ship}, they are very often found together with each other, and yet they are quite different from one another. And just like the sun shines on lowly bodies and warms them up, but {the sun} is not strengthened with them thereby {I.e.: The sun derives no benefit from warming the Earth and its life, whereas the Earth and all of life does.}. “So too, Hashem is pure”, for He is totally detached from anything material, nor is He lacking anything. Never the less, He still directs all parts of the universe as a Neshamah for the universe, and He is not compromised nor bound to it in any way, Chas Veshalom. As to what he said that: “He is loftier than the world that He created”, what he means to say is that even at the level of the highest world of Oneness, He is not bound or associated, as is written in Tikunei HaZohar, Page 115b. Refer there for more research.
  6. The 6th comparison that he uses is: “Just like the Neshamah sees but cannot be seen; so too, Hashem sees but cannot be seen.” What he means by that, is that the Neshamah grasps and sees all the parts of the body, but the body cannot really grasp what the Neshamah is; because the spiritual can grasp the physical, but the physical cannot grasp that which is spiritual. “So too, Hashem cannot be seen”, for He sees and grasps everything that exists, but there is nothing that exists that can grasp His essence. Neither before nor after the world was created.
Copyright © 2015 Shaul Taub
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