Shomer Emunim #B20-B21

18 Feb

Shomer Emunim #B20-B21

2-15-2016
Reminder: 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: We know that The Infinite is simple in the ultimate simplicity. You cannot refer to Him as having any complexity or multiplicity, Chas Veshalom. While all the Mekubalim agreed with that, how is it that afterwards, the Ari, Z”LHH, wrote in the beginning of the Sefer Otzros Chaim: “When it occurred to Hashem’s simple Will to emanate all of the emanated Sefiros…”. If we say that He has a will; that suggests complexity in His essence and will, for the will is something added above and beyond an existence, as is well known. Also, a will is one of the expressions of a personality, and you’re not allowed to attribute that term to The Infinite. And as the Ra’avad, Z”L, wrote in the beginning of his introduction to his commentary on the Sefer Yetzirah, that anyone that even thinks about saying that the First Cause has personality traits, that person has no part in the G-d of Yisrael nor His Torah. Refer there for more research. Also the great Mekubal, R’ Ezriel, Z”L, who received his Kabballah from the Rav, the Chassid, R’ Yitzchok Sagi Nahor [the blind one], who was the son of the Ra’avad, Z”L, wrote: “You should know that when referring to The Infinite, you cannot use the terms Will, nor desire, nor intent, nor thoughts, nor expressions, nor actions. Even though there is nothing outside of Him [everything is within Him], and you cannot refer to Him in any way that attributes to Him any limits, because anything that has limits can change, and Hashem has neither change, nor anything new, nor a substitute.” If so, that when referring to The Infinite, there is no term that applies for Will, so how is it that the Ari, Z”LHH, wrote: “When it occurred to Hashem’s simple Will…” ?

YehoyadaBoth statements are true and there’s no conflict. The Ari was referring to how Hashem’s Will is complete within creation, and R’ Ezriel was talking about any limitations that would be defined by Will. So the truth is that they’re both true and upstanding. That which R’ Ezriel said that you cannot describe The Infinite in any expression such as Will or anything similar to that, is because these terms suggest changes and shortcomings. For the essence of Will within creation shows that it’s possible to change. Sometimes He wants and sometimes He does not want. It also shows complexity and multiplicity, because Will is something that’s over and above the essence of the one who has it. And there’s no way that this type of Will can be found to be within The Infinite at all, since He is true simplicity. And there is no complexity within Him, nor is there any change at all. And one that thinks that Hashem has a Will or a desire is suggesting that there’s something missing within Hashem, and that person has no part in the G-d of Yisrael nor His Torah, as the Ra’avad, Z”L, wrote.

But they did not mean to suggest removing from The Infinite, the Will, from the perspective that implies completeness and true praiseworthiness. As if to say that He, Y.S., causes actions to occur because of His Will, which praises Hashem and shows completeness. For the most praiseworthy action is an action with intent and will, and you’re compelled to say that the completeness of that which is created will be found within the Creator since He brought it into existence. And if you DON’T say that He brought it into existence, then you’re suggesting that He was forced to do that action, and that he was acting without His will, that’s even a greater flaw and shortcoming. You’re thereby tossing to the wind the premise that is accepted by all the Mekubalim, that The Infinite has no flaws or shortcomings. Even R’ Ezriel, Z”L, himself wrote there that The Infinite is complete without any flaws or shortcomings. If so, you’re compelled to use the term Will, because it implies Hashem’s completeness and true praiseworthiness, and it removes from Him any implications of deterioration or shortcomings. And what the Ari, Z”LHH, was trying to tell us was that the actions of Hashem were made by His desire and His will. Not that it was His nature to do that or that He was compelled to do so when it occurred to Hashem’s simple Will to emanate all of creation. For when [the Ari] used those words; “Occurred to His Will”, he was saying that Hashem does it because He wants it, not because He is compelled to nor that it happens by happenstance, Chas Veshalom. And when he uses the term “simple Will”, he’s hinting to us that his intention was never to attribute to The Infinite, any type of will that adds to His essence, nor a will that changes, but rather a simple Will. For His Will is His simple essence, without any changes or multiplicity at all. For more research, look in Sefer Alimah, in the section called Ayin Kol – The All-Seeing Eye, To’ar 2, Chapter 6.

[This may mean that when we use Hashem’s Will, we’re referring to creation within time. So we can use Will as it attributes to creation. In creation we see a will, but before creation there is no will. R’ Ezriel was referring to before creation you cannot attribute will to Hashem, and the Ari was saying that once we talk about the existence of creation, we see that His Will is in the creation. The term “His Will” occurs in the process of creation. His “Will” WAS the creation.]

Copyright © 2016 Shaul Taub

 

 

 

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