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…” ?

Yehoyada: Both 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

 

 

 

Shomer Emunim #B18-B19

2-15-2016

She’altiel: This answer that you’ve given is really good, especially because it’s based upon a true principal which has been well accepted. That for Hashem, time, both past and future, is always present, because there is neither substitution nor any other powers with Him. If so, it doesn’t make sense to ask why He did not emanate the first level of the higher worlds before this, because there IS no before, since there was no time then. The question is definitely irrelevant because as the Mekubalim said, even the first Sefiros [as he said before in Atzilus] had no prerequisite of time. Therefore, now, if it’s OK with you, I would like to present you with other doubts and questions that I have, regarding Kabballah.

Yehoyada: Speak whatever you want for I’m listening. It is my will and desire to discuss and to delve into the words of deep understanding, in order to fulfill the dictum of dealing honestly in your affairs.

Copyright © 2016 Shaul Taub

Shomer Emunim #B16-B17

1-28-2016

She’altiel: The expressions of the wise heal. They calm down the ponderings of the heart and the weariness of the thoughts that are constantly struggling to understand why the universe was not ever present as He is. But the question still remains that He could have created it earlier than He did, thereby favoring us with His goodness for a longer period of time. [Although the Gemara states that this world will be here for only 6,000 years, so it really doesn’t matter when Creation begins since the amount of allotted time remains the same. If a longer period of time would be more beneficial, then the question should be why only 6,000 years?] And I saw in the Sefer Adam Yashar, Section 1, what the Ari, Z”LHH, answered on this discussion, but I don’t find it to be adequate. His answer was that before all of the higher levels were able to expand and continue through the process of Creation from the higher levels and downward, this world could not have been created. And once they were connected, this world was created. Therefore, it’s not possible to have caused this world to exist either before or after, than it was. That’s the essence of his answer. And that’s not an adequate answer, because I can still ask why He didn’t emanate the HIGHER worlds earlier? And with that, He WOULD have been able to create the world before the time that He created it. The statement is its own question.

Yehoyada: The answer that the Ari, Z”LHH, wrote; that it was not possible for this universe to begin before or after the specific time that it was created; the source for that stems from Bereshis Rabbah, Chapter 9, Piska (section) 2: “Rabi Tanchuma started a Shiur with: “Everything was made beautifully, in its right time.” (Koheles 3:11) And what that means, is that the world was created in its right time, and that before that, the world was not ready to be created. So Rabi Abahu answered that from here we can understand the phrase: “Hakadosh Baruch Hu built worlds and destroyed them, and He created worlds and destroyed them.”“ So we see from this Medrash that Rabi Tanchuma made a firm statement that the world was created in its right time. And from this, Rabi Abahu derived that He built worlds and destroyed them, which is really the secret that lies behind the understanding of Hashem’s creation of the higher worlds. As we know from the writings of the Ari, Z”LHH, in what he described as the secret called “The Shattering of the Vessels” (in Sefer Etz Chaim, Gate 8 and 9). And he explained what he meant, that since this world was created in its right time, we’re therefore compelled to say that there were other levels and other worlds that were created first, until it would descend and connect to the creation of this world. And that’s really what the Ari, Z”LHH, answered about the timing of the creation of this world.

However, as to the timing of the very first of the levels, which is the level of Adam Kadmon, to ask the question of why wasn’t it emanated earlier, the Ari, Z”LHH, never meant to answer that question. His reason was because he didn’t want to explain it in its entirety as it needed to be explained, for Chazal said (in Mesechta Chagigah 11b*): “Anyone that tries to ponder 4 things, it would be better had he never come into this world, etc.”, as he talks about in his introduction. But to help you out of your confusion, I’ll give you an adequate explanation as to what he meant.

[*Chagigah 11b, Mishna: “You don’t discuss intimacy with more than 3 people, you don’t discuss Creation with more than 2 people, and you don’t discuss the Mercavah even with 1 person; unless the person is wise and understands by Himself. Whoever looks at the following 4 things, it would be better had that person never been created: What is above [What existed before Creation], what is below [What will be after this world], what is inside, and what is outside. And any person that is not careful about how he honors Hashem, it would be better had that person never come into this world.” Gemara: ““You don’t discuss Creation with more than 2 people,” how do we know this? Because Chazal told us that it says in the Possuk (Devorim 4:32): “You might inquire about times long past, going back to the time when Hashem created Man on Earth, exploring one end of the Heavens to the other. Has anything this great {the Makos, Yetzi’as Mitzrayim, Kriyas Yam Suf, Har Sinai, etc.} ever happened before or even ever been heard of?” One individual may ask that question, but not two. We might think that a person could therefore, ask what was before creation, so it comes to teach us that the Possuk says from the DAY that Hashem created Heaven and Earth. I might think that a person may not ask about the first six days of creation, so it comes to teach us that one MAY ask about the early days that were from the beginning of Creation and onward. We might think that a person could ask what is above [What existed before creation], what is below [What will be after this world], what is inside, and what is outside; so it comes to teach us that one may inquire about anything from: “…one end of the Heavens to the other.” One may inquire about anything from one end of Heaven to the other, but not what is above the Heavens or below.”

You should know, that before anything was created, when Hashem, Y.S., alone existed; there was no such thing as “time”, for time by itself doesn’t have its own existence. Time is the connection and sequence of events that occurs and continues. That’s what falls into the realm of time, which is categorized into three different components of time. Past, present and future. Obviously, since time is accumulative, more time has passed by now than had accumulated in the past. However, at the stage when there was nothing else other than Hashem that existed, time did not yet exist. For if you would say that time DID exist, then just like we say that Hashem, Y.S., has no beginning, we would have to say that time has no beginning either. You’re going to fall into a very deep pit, [because since time is a sequence of events, you may think to ask what existed before Hashem.] because you’re going to end up saying that Hashem, Y.S., continues His own existence every day. And that He changes in time, for He’s older today than He was yesterday. And that is not true because He is eternally One before He created the universe and after the universe will cease to exist. Time does not change Him. And THAT’S what Chazal said at the end of the first Perek of Mesechta Yevamos, Page 16b; on the Possuk: “I was young, and I aged.” (Tehilim 37:25); “Who said this Possuk? If you say that this is a quote from Hashem, does Hashem ever get old? Was it Dovid Hamelech who said this? Did Dovid get so old? [Dovid Hamelech only lived for 70 years.] So it was the Malach in charge of Creation that said it.” [Apparently it was The Malach Matat, the master of all Malachim.] So you see from this discussion in the Gemara, that you cannot describe Hakadosh Baruch Hu as getting old, because time does not change or effect Him at all. Even though we say that He was, is and will always be; never the less, He has no relationship to time, because His “was” did not pass, His “is” is not in a moment, and His “will be” is not in the future. [Hashem is “was, is and will be”, all in one. Hashem is “outside the realm of time”.] And that’s the way the Ramban, Z”L, phrased it on Page 55a [of the Perush Ramban] on (Possuk 3:13, of) Parshas Shmos. There’s also a Drasha (in Shmos Rabbah 3:6) that says: “Reb Yitzchok said: “Hakadosh Baruch Hu said to Moshe: “Tell them I that was, and now I am He, and I am He that will always be.” That’s why the Possuk says: “I will be”, three times.” What Reb Yitzchok meant was that since there is no change or any other power within Him, past and future are all within Hashem’s present, and time therefore never passes for Him. Therefore, all the categories of time [past, present and future] really have but one name, which shows that He is that which causes existence.” So we understand from this that the Creator is not within time. Not past and not future. And the same thing was written by the author of the Sefer Asarah Ma’amoros – Ten Sayings, in the discussion called Eim Kol Chai – The Mother of All Life, Section 1, Siman 16. Refer there for more research.

And one of the most amazing things about His simple Oneness, is that He is One, without it ever expanding through time. So apparently, we must admit that time began after Creation. And even though Man thinks and imagines in his mind, that prior to Creation there was a period of time that had no limits, that is absolutely not so. That is a product of deceptive imagination. The imagination thinks that time existed at that stage, even though the truth is that it did not. This was already established. (See [the Rambam’s introduction to Pirkei Avos, known as] the Rambam’s 8 Chapters, Chapter 1.) The Ari, Z”LHH, also wrote at the end of the Sefer Mavoh HaShe’arim – Introduction to The Gates (Gate 6, Section 2, Chapter 10), that Man’s power of imagination will occasionally imagine deceptive thoughts and things that are impossible, such as painting a picture in the mind and imagining a person with his head in the skies and his feet on the ground, or a boat made of steel that can fly, and similar nonsense. The same goes for the subject that we’re presently discussing, for the imagination paints a picture of past and future for the stage before Creation, even though the intellect is positive that that is not true. That’s because it is impossible for Hashem, Y.S., to be subject to a change in time, as I already wrote. And since THAT is a difficult concept to comprehend, how can we possibly paint a picture of the stage prior to Creation without a before and after. Therefore, Chazal forbade to look [ponder] at what is above [What existed before Creation], what is below [What will be after this world], what is inside, and what is outside. And for this reason, the Rav {the Ari}, Z”LHH, did not wish to investigate deeply or go through a lengthy discussion on this subject.

The predominant rule is that since the truth is that time did not exist when The Infinite was alone, there’s no room at all to ask such questions such as why Hashem didn’t emanate Adam Kadmon before the time that He actually emanated it. That’s because before He emanated Adam Kadmon, there WAS no before, for “before and after” are descriptions of time, and time did not exist then. So one cannot refer to that as having an actual before and after, but rather uses the words before and after as a way to make that stage easier to talk about. So I’ve hereby explained to you what the Ari, Z”LHH’s intentionally vague explanations meant. You’ll find that the same thing was clearly written by his students’ student, R’ Moshe Azaria MiPano, Z”L, in his Sefer Yonas Alam, Chapter 2, that when trying to understand these deep concepts, keep in mind that there was NO time nor any order of time. Refer there for more research. He also wrote in a few places in that same Sefer; in Chapters 12, 20 and 80; that the Sefiros of Atzilus were outside the realm of any order of times, and that there was no time period before then either. Refer there for more research. The remaining Mekubalim say exactly the same thing. That whenever we use terms such as Hashem’s intention “before” X was such and such, and “after” X He did such and such, and that “after” that, etc., is so that the student can have some direction for structure and sequence while learning. Or when we use terms such as His intention in creating Nature and Cause & Effect, those terms are used to simplify our explanations so that those that are learning will understand, and be able to simplify and paint a distinct picture in their mind. Not that we wish to inquire as to His thoughts and actions before time, for they are above and beyond any sort of time. And His thought and action were actualized the instant that Hashem’s Will desired something to be, for Hashem’s Will and desire actualize at the moment of conception. So if that’s the case, there’s no semblance of any sort of time even by the Sefiros. Accordingly, it’s not difficult to conceive the concept that Chazal said (Bereshis Rabbah, 8:2) that the Torah preceded the universe by two thousand years, because they didn’t mean two thousand years in the actual sense of time. And as is explained in [the section of the Zohar called] Adra Rabbah, Page 128, that Keser is the Torah that preceded the world – which is Zera Anpin, two thousand years – which is Abba Ve-Ima, as is well known. But this is not the place to elaborate on this subject. Let the wise gain wisdom. [We explain these things so that those who wish to understand can become wise.]

Copyright © 2016 Shaul Taub

Shomer Emunim #B14-B15

 1-28-2016

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: If so, that the purpose of creation was to bestow goodness and kindness, since the nature of good is to bestow goodness to something other than Himself; I still have a question. Why wasn’t the universe ever present? {Why wasn’t the universe always in existence?} Wouldn’t it be worthy of good to be continuously giving good?

Yehoyada: Since He is the only one that we can call the “Initial Cause”, we cannot truly grasp His knowing, and why He did not want the universe to be ever present. Never the less, we can still say that He DID desire to create it new rather than it being always in existence, so that we would be able to think straight and know that HE created it, and that HE alone is what is imperative for all things to exist. Had the world always existed, we would think that all of existence is the obvious product of the world, just like light is the obvious product of the sun. If we say that the universe is a new creation, then we are compelled to say that He, Y.S., IS eternal and always existed. For the sun cannot prevent itself from shining its light, which cannot be said if we acknowledge that the universe is a new creation. And all the worlds and other existences were caused by Him, and were all His handiwork. He was not compelled nor obligated to bring them into existence, but rather it was His will to do it, for He created them at the specific time that He wanted to. [or: “He created what He wanted, in time.”] Also, by recognizing that the universe didn’t always exist, we are therefore compelled to say that He, Y.S., has no need for His universe, because there is nothing as primary as His ever-presence. And the final conclusion is that Creation was for the purpose of bestowing goodness and kindness, which is what He, Y.S., saw in His wisdom. Because it’s better that the world be something new and not ever-present in order to benefit us, and to give us the merits. That would help us avoid many mistakes and confusion, which is one of the stumbling blocks that those who believed in an eternal world are trapped in, which also contradicts many of the essential principals of the Torah.

Copyright © 2016 Shaul Taub

Shomer Emunim #B12-B13

 1-28-2016

She’altiel: My soul is happy and rejoices in what you’ve said, for it enlightens the imperativeness of the existence of the Creator like the light of the sun, and that the entire world hangs upon His infiniteness. As well as the remaining principals that all radiate from those ideas, which are really the cornerstones of Torah and Wisdom. Now I’d like to ask you to explain to me what His ultimate purpose was for the creation of all the worlds, because there’s no doubt that it’s impossible to say that the Infinite created ALL of existence for nothing and without a purpose. And even though I already read how the Ari, Z”LHH, in the Sefer Adam Yashar, Section 1, delved into this discussion; I, with my limited understanding, could not descend into the depths of his mind. He wrote that the reason for all the worlds was because Hashem needs to be complete in all of His actions and in the use of all the names [terms] of His greatness, loftiness and glory. And had He not brought all of His actions and potential to fruition, then He would not be, so to speak, recognized as complete, etc. The Ari’s explanations are vague and I did not understand them, because it appears to me from what he’s saying, that the Infinite is more complete because of the world, than He would have been had He remained alone, without it. And THAT, one cannot say, because Hashem is self-complete and doesn’t need anything else besides Himself at all. For He does not acquire any sort of completeness or benefit from anything that exists, as you said in the 4th principal. So therefore, please explain to me what the Ari meant.

Yehoyada: What the Ari, Z”LHH, meant to say was that the whole purpose of creation was to give benefit to something other than Himself. Because since He is the absolute good, and goodness is part of His essence; therefore, He created the worlds in order to bestow goodness, and benefit something other than Himself. And even though you might still question this reasoning, because you might say that if He benefits by benefiting something else, then He’s helping Himself by benefiting something other than Himself, and that would somewhat indicate that He’s missing something, and that through creation He’s completing Himself, which would imply multiplicity. And if He DIDN’T have a benefit by giving benefit to something else, it brings us back to the same question all over again, that why did He make the effort to create all those different worlds? That’s what the Ari, Z”LHH, meant when he said that the purpose of Creation was so that He would be recognized, so to speak, as being complete, through the action of Creation. And what he meant by that, was that the act of Creation was not to receive any benefit or completeness that He was missing, but rather to bring His completeness into action.

[It’s still a little bit of a paradox,] So the idea behind this is that the ultimate purpose of action has two different aspects. The first approach would be to benefit an ultimate purpose for something other than Himself, such as a person who makes the effort to acquire wealth or wisdom or some sort of completeness that he was missing before. Using that approach, it’s impossible to say that that’s the purpose for Creation, because the Infinite is not missing any completeness because all completeness is within Him. And as we know, He has no multiplicity. So you cannot say that He acted in order to acquire completeness that was missing in Him.

The 2^nd approach is that the action that took place, occurred because it’s the ultimate expression of His own nature of completeness to do so, such as one that is a good and generous person, who gives to others as is his nature to do good, and not for personal gain or praise. And THAT’S the approach that the Ari, Z”LHH, said was the intent of Creation. That is, that the Infinite is goodness in its entirety, that every completeness is gathered and concealed within His simple essence before Creation and after Creation. His power then, is the same as His power now. And He wanted to create the worlds not in order to add completeness to Himself; not because by giving a benefit to other existences that would benefit from Him, that He becomes any more complete Himself; but rather because that’s the way of good and completeness; to bestow goodness and instill completeness and existence. So the same thing can be said about Hashem, [that since He is complete good,] He therefore wanted to create worlds for the ultimate purpose of bestowing goodness and kindness, so that those existences will be able to benefit from Him. For by their receiving His goodness, and understanding His great completeness, they will ascribe to Him such attributes as “compassionate” and “kind”. The same would then apply to all the other names and titles that we attribute to Him, and then He would be recognized, so to speak, as complete.

So now that I explained to you the Ari, Z”LHH’s perspective on the purpose of creation, that it was so that Hashem could bestow goodness on something other than Himself, we can understand what our task is, and how we relate to the Infinite. For our intentions are to complete and to unify the Sefiros through our actions and Mitzvos or through prayers, so that they {the Sefiros} will be prepared to receive His light and His influence. THAT’S what’s called serving the Infinite. Because even though He, Y.S., receives no benefit from our efforts, never the less, since His entire objective is to bestow goodness upon something other than Himself, therefore, by connecting and unifying all of His attributes, and all of the Sefiros through Torah, Mitzvos and prayer, we cause all of those levels to become complete and prepared to receive His influence and His goodness. And THAT’S called serving Hashem because Hashem is not served by our Tfilos and Mitzvos, but by bringing close all of the attributes, and all of the Sefiros to Him. In other words, through this {our Tfilos and Mitzvos}, all of the higher levels become prepared to receive His influence, and then share that influence with the lower levels. THAT is the ultimate purpose of creation, which is to benefit, as we discussed earlier. R’ [Moshe Cordevero] already wrote about this in length, in his Sefer Alimah, in the section called Ayin Kol – The All-Seeing Eye, Tamar 2, Chapters 2 and 18. Refer there for more research.

[So he’s adding another dimension to the discussion which is quite fascinating, because he’s saying that our Tfilah doesn’t change Hashem. Our Tfilos and our Avodah changes the Sefiros, which can receive the infinite benefit from Hashem, and then pass that benefit along to us.]

Copyright © 2016 Shaul Taub

Shomer Emunim #B10-B11

 11-26-2015

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: Those statements are true and accurate, because by understanding the Neshamah that’s inside us and how it influences the various functions of the body, we can envision the will of Hashem. It also helps us validate some of the cornerstone essential principals [of Kabballah] as you’ve done by the quote from Chazal that you brought. However, since that quote is somewhat encrypted {and CAN be misinterpreted}, it’s debatable whether or not {your interpretation of} those essential principals is actually what Chazal meant to teach us, since it CAN be interpreted differently. So can you please tell me whether those principals that you mentioned are openly discussed anywhere among the writings of the Mekubalim, {the way you explained them,} or not. It’s actually inappropriate to base the foundations of the principals of Emunah or to validate them, upon such hidden and encrypted quotes, which CAN be interpreted in different ways.

Yehoyada: The principals that I mentioned, including the way I explained them, are indisputable, because they can be found explicitly listed in The Zohar, and in all other handwritten manuscripts and printed Seforim of the Mekubalim. I’ll also bring you some small snippets from their lengthy discussions on that which has already been clarified.

1. The 1st essential principal that we find is that Hashem fills the entire universe, and that there is no place that is not under His control. This is what’s written in the section of The Zohar called Ra’aya Mehemnah (The Trusty Shepherd), Parshas Pinchas, Page 257b: “Just like the master of the world has no known name and no known location, and yet He controls everything everywhere; similarly, the Neshamah, which has no known name and no known location within the entire body, and yet the entire body is under its control. And there is no limb or organ in the body that is not under its control.” Also written in the same section on page 225a: “He encompasses all of the worlds, and there is nothing anywhere, whether above, below or in the four directions, other than Him. And there is nothing that is outside of His domain. He fills all of the worlds, and there is no other power that fills all of them except for Him. He gives life to everything, and there is no other power that gives Him life.” As is written in the Possuk: “You give life to everything.” (Nechemiah 9:6). And in The Zohar, Parshas Behar, Page 109b, it says: “You are the Neshamah of all Neshamos. There is no Neshamah above you, and there is no power above you. You are above and beyond everything, and are greater than everything everywhere, etc.” Refer there for more research. And in the Zohar Chadash, Parshas Yisro, Page 55, Column 3, it says: “There is no place that He is not, whether above unto infinity or below unto no limit, and in all directions there is no power other than Him.” So we see that it’s explained very clearly that there is one existence that is imperative to all of existence that is not dependent on anything other than Himself, as he said [in the above quote from The Zohar]: “He gives life to everything, and there is no other power that gives Him life.” And He rules over all of existence, for there is nothing outside of His domain. Even the lowest of existences such as the “superficial powers” *, all came from His power and remain standing with His consent. As is written in the Zohar Chadash, Parshas Yisro, Page 55, Column 4: “Even the other powers that are part of the power of Tumah, are all in His power to do with as He pleases, etc.” Refer there for more research.                                                                            [* “Superficial powers” = Powers that appear to be distant from Hashem and things that appear to be obstacles to Hashem’s Will such as powers of nature that appear to function on their own.]                                                                                                        
2. The 2nd principal that we find is that Hashem tolerates the universe, and He guides, supervises and intervenes. This is what’s written in the Zohar Chadash, Page 55: “He tolerates higher and lower worlds. And if He were to withdraw from them, they would not be sustained, would not be known, nor would they have life, etc.” And in the introduction to the Tikunei Zohar, Page 17b, it says: “You fill all of the names, and You are that which makes all the names of Hashem complete. And if You were to withdraw from them, all the names would remain like a body without a Neshamah.” Also in the introduction to the Tikunei Zohar, Page 3b, it says: “You are above all, and illuminate the ten Sefiros of Atzilus, the ten Sefiros of Briyah, the ten groups of Malachim [which as he said before; refers to the level of Yetzirah], and all the levels of heavens [which is ultimately the level of Asiyah], and You don’t change in any of the different levels.” We see from this that The Infinite is the foundation that is the catalyst and sustains all of existence in the higher and lower worlds. For not only did He fabricate and create them, but He also sustains, guides and directs them. For the Creator is not like a human builder that builds a house, and then the house no longer needs the builder to remain standing. But rather He, Y.S. (may His name be blessed), is the cause for everything to function and is the cause that watches over and sustains the universe [He is the reason that everything remains existing], for He continuously gives everything the ability to exist and to be sustained. Therefore we say in the part of Shacharis called Yotzer Hame’oros (in the Brachos of Kriyas Shemah): “With His goodness, day after day, He continuously renews the process of creation.” [Which is a continual sustaining of all of creation.] And if He were to withdraw His influence from the universe, it would become empty and everything would cease to exist. This is the insight that is learned from: “And if He were to withdraw His spirit and His Neshamah, all flesh would die.” (Iyov, 34:14-15).                                                                                                                                                                                                   
3. The 3rd essential principal is that Hashem is Yachid Ba’olamo – unique in the world. What that means is that it is The Infinite that makes it possible for all the Sefiros to function, and He alone therefore, is its essence. And as is written in the Zohar Chadash, Parshas Yisro, Page 55, Column 3: “He created everything with understanding, and nothing created Him. He is the designer and He designed everything beautifully, and He has neither a form nor a designer. He makes everything function at the level of Malchus, and there is nothing that makes Him function, etc.” The Ari, Z”LHH, wrote in the Sefer Adam Yashar (The Straight Man), Page 2; that The Infinite emanated, created, formed and made everything. Refer there for more research. You’ll find the same [type of quotes] in all the Sifrei Mekubalim. So we see from this that even though all functions were performed by The Infinite through the Sefiros; never the less, He still remains unique in His universe. For justifiably, one cannot truthfully attribute the performance of the functions to the Sefiros, but rather to the One that performs them, which is The Infinite, Y.S., as I already demonstrated in the first dialogue, paragraph 71.                                                                                                                                                                                                                                                                
4. The 4th essential principal that we find is that Hashem doesn’t derive any benefit from anything that exists, as is written (Iyov, 35:7): “If you are righteous, what have you given Him, or what would He take from your hand.” [I.e. What can you give Hashem, or what can Hashem take from you that He doesn’t already have?] And as is written in the Tikunei Zohar, Page 131b: “He is the one that gives blessings to everything, etc., and does not need blessings from anyone, for there is nothing that sustains or can influence Him.” And in the section of The Zohar called Ra’aya Mehemnah (The Trusty Shepherd), Parshas Pinchas, Page 225a; it says: “He gives life to everything, and there is no other power that gives Him life.” As is written in the Possuk (Nechemiah 9:6): “You give life to everything.” And it’s not enough to just say that He doesn’t benefit from anything else, but also that He is not compelled to benefit or to influence as a result of complaints or Tfilos (prayers) outside of Himself. The same goes for anything that exists. We cannot say that being influenced by anything outside of Himself stimulates The Infinite, neither does He need assistance with the functioning of all the lower worlds and the like. There’s no justification for that because He is not affected by anything other than Himself. If we were to say that He is influenced by any other cause or that He is stimulated through any other cause, Chas Veshalom, then that would mean that He IS affected by something other than Himself, as R’ Moshe Cordevero wrote in his Sefer Alimah, in the section called Ayin Kol – The All-Seeing Eye, Gate 1, Chapter 12. Refer there for more research.                                                                                                                                                                                                        
5. The 5th essential principal is that Hashem has no body, nor does He function with physical powers. Hashem also doesn’t join or participate with anything else that exists. So therefore, this concept of distancing any materiality or physicality to Hashem, is one of those true principals that have been agreed upon by all of our Chachamim, Z”L. We’re compelled logically and from Tanach. However, not everybody understands what material qualities means, nor do they understand the meaning of spiritual simplicity. [When we say that Hashem does not have a body, people agree, but say that He is a spiritual being. People don’t understand the meaning of no material qualities, and question the meaning of spiritual simplicity. People may have some sort of a blended thought of what that might be, but don’t really understand what that means.] Therefore, I’d like to elaborate on this topic, in order to save you from making the same mistake that many people of our generation have made. Many people attempt to metaphorically compare Hashem to a great pure and shining light, or the like, because they see light as something that is not physical. [They use light as a way to draw comparisons to Hashem]. That is an essential blunder and a mistake, because although it’s true that light is one of the most intangible of all the things that we can sense, light is nevertheless still part of the physical world. And there’s no image that one can imagine, that does not have the appearance of physical qualities. [Therefore you cannot use it as a metaphor even though it doesn’t have a physical body attached to it.] As the Ari Z”LHH writes at the end of the Sefer Mavo Hashe’arim, Gate 6, Section 2, Chapter 10: “The human mind only has the capacity to imagine that which has some sort of a physical form and some materiality, but it cannot grasp that which is a spiritual format called Tzurah V’nefesh – form and Neshamah. {I.e.: The imagination can ONLY paint a picture of something that has physical and/or material attributes, regardless if it is physical or spiritual.} But through mans’ ability of abstract thinking, one CAN grasp the concept of Tzurah, but will associate materiality and a quantitative nature to it. However, this is specifically due to the power of imagination, which is a tool of abstract thinking, because abstract thinking alone would not associate any materiality or quantitative nature to it whatsoever.” [But whatever we’re using is still nevertheless an imagination that’s a tool of our intellect. Because our mind can only conceptualize that which has sequence and qualities that have some sort of physical association.] This concludes the summary of what The Ari says about this subject.                                                                                                                                                                                                                                                                   So from this we can learn and understand the meaning of spiritual simplicity, and what it means when we say that something has material qualities to it. For the intellect CAN perceive something that’s simple because it’s abstract, and abstract comprehension is [not limited by materiality since it is] NOT physical. But the moment it moves into the imagination, it becomes physical. And therefore, there is no way to avoid making associations to the physical, because our imagination is a result of our physical being. So therefore, the mind will attribute physicality even to things that have no physical or material qualities within them, whatsoever. [Note: In the era of R’ Yosef Irgis, Sechel was defined as the power of the Neshamah (not the mind) to perceive, which gives us the capability of abstract thinking. They did not define Sechel as a process of the gray matter called our brain. They saw Sechel as a spiritual capacity to conceptualize. One of the Ramchals’ debates was between Sechel and the Neshamah. The Neshamah is what it is, and the Sechel is the capacity to conceptualize. Today, we comprehend thinking as the product of neurons in our brain moving around and making connections or associations, which are all physical occurrences.] {So what R’ Yosef Irgis is saying above, is that the intellect can perceive that which has no image, through abstract thinking. But once it hits our imagination, the mind automatically attributes physical qualities to it. Abstract thinking is fine unless one thinks too deeply into the subject. Once the mind starts to delve into the unknown, a picture begins to form. Once a picture is formed the imagination attributes physicality to it.}

As an example; abstract thinking can reason through deductive reasoning, that there are other forms of existence other than matter. However, if you try to imagine any of those other forms of existence in your mind, {such as anti-matter,} even if you purify your mind and refine your imagination to its loftiest purity, nevertheless, the imagination is still physical. And it’s not the same type of existence as Malachim, and not the same type of existence as Neshamos. Therefore, you cannot use your imagination for spiritual concepts because you WILL ultimately end up imagining things with physical attributes.

So be very careful when you start thinking about the Sefiros. Do not use your imagination to compare them because your imagination will lead you to attributing physicality or materiality to the Sefiros. That is an absolute mistake and a terrible transgression. However, if you use your intellect [the process of the Neshamah] to think about abstract concepts, you CAN imagine them as having the form of letters of the G-dly names, which you’re allowed to do. But if you use your imagination to imagine anything other than the letters themselves, you’ll end up attributing physical qualities to them. Imagining them as letters is something that abstract thought can use because the name of Hashem of Y-K-V-K is a guide to the inner secrets of any particular Sefirah as is understood from the Sefer Hakavonos [by the Ari Z”L]. And the same is written in the Sefer Alimah [by R’ Moshe Cordevero], in the section called Ayin Kol (The All-Seeing Eye), Section 1, Chapter 5.

However, when talking about The Infinite, you’re not even allowed to imagine any type of image whatsoever. Neither the image of letters nor any comparison, whatsoever. You can only use abstract thought [the process of the Neshamah] to conceptualize that there IS an abstract simplicity above and beyond all other abstract simplicity. And then above and beyond that is The Infinite, Y.S., of whom we know nothing about other than that He exists, and that His existence is imperative. Therefore be very careful when contemplating the existence of Hashem, that it be merely a momentary fleeting thought that you run towards and immediately withdraw. Run to embrace in your mind the obviousness of His existence, and immediately withdraw from additional contemplation to avoid building any sort of image or form whatsoever in your mind, for the imagination pursues abstract thinking. That’s why it says in the Sefer Yetzirah, Chapter 1, Mishna 8: “If your heart runs, return to the place.” [Once your heart is moving into a thought, you have to withdraw from it.] And be very careful with this concept because it’s one of the great essential principals of Emunah.

Additionally, part of this essential principal is that you’re not allowed to allow yourself to think that The Infinite has any sort of life force, Chas Veshalom. As the Ra’avad, Z”L wrote in the beginning of his introduction to his explanation on Sefer Yetzirah: “Let your soul be very careful because what I’m about to talk about is thoughts regarding the wisdom of understanding Hashem. Don’t allow the thought to enter your mind that there is any life force in the cause of all causes, Chas Veshalom. And anyone that thinks about saying such things has no part of the spiritual portion of Yisrael and His Torah.” It says the same thing in the section of the Zohar called Ra’aya Mehemnah, on Parshas Pinchas, Page 258a: “Just like you find that the Neshamah has power over all the limbs of the body, you can use a metaphor for this even though it’s not a comparison which is at its essence, because Hashem created it (the Neshamah), but there is no power that created Him. [So even if you would want to use the Neshamah as a metaphor, it’s still not right because the Neshamah was created, whereas nothing created Hashem.] And besides that, the Neshamah can be affected by changes, occurrences and causes, which is not so by the Master of everything. Because of this, you can imagine that the Neshamah has power over all the limbs of the body. But that’s the only thing that you can use to imagine, and do not extend the metaphor any more than that.” So we can understand from this that there is no comparison between the Neshamah and The Infinite, Baruch Hu, other than the comparison that the Neshamah has power over all the limbs of the body [the movements of the body]. Chazal list six specific essential types of affects over the body that the Neshamah has over us, which we are preoccupied trying to describe [that are really humanistic descriptions of attributes for the Sefiros]. But from a different perspective, you cannot use this to make any comparisons to Hashem, because the changes, occurrences and powers that CAN affect the Neshamah, are shortcomings that cannot be compared to The Infinite. You can’t even use them as a metaphor because there are no shortcomings by Hashem whatsoever. As the Mekubalim wrote; that The Infinite is complete perfection without any shortcoming.

However, the term that you’ll find being used in Sifrei Mekubalim when they talk about the functions of the Infinite and the Sefiros, is light. Not because they ARE light, but because as long as our intellect is still attached to our physical body, our power of abstract thinking is limited in the comprehension of the essence of spiritual existence. So therefore, we can’t imagine what spiritual functions are really like so that we can describe them with a true description. Therefore they classified them {spiritual functions} with the term “Light” to help us understand it, because light is the most intangible of all our senses.

Additionally, light has within it characteristics and concepts that we can use to draw comparisons to those levels of emanation. The first of them that we can use to draw a comparison, is that light is emanated from its source without ever being disconnected from it. [They’re referring to spiritual or philosophical light, not physical light, as we describe it.*] Because if the source were to be hidden, you would not see any light at all, which is not true when we talk about things that were created. Once something was created, even though it was disconnected from its source, it retains its own independent existence. For example; if you cut down a tree, and it’s disconnected from its roots, you’ll still end up with a dry piece of wood that came from that tree. And if the source of a wellspring should dry up, the water that previously came from that source is still around and doesn’t disappear. The same goes for wind/air. If you inflate a leather flask [or a balloon] with air, and tie the end really well, the air that’s inside will still remain there even though it’s been disconnected from the source that inflated it. But light is not the same, for if you close the window shutters {curtains/shades} from whence the sun’s rays entered the house, the light will instantly stop flowing into the house for it was separated from its source. So we understand from this that light as we use it, is always connected to its source and its cause, and is never disconnected from it. That’s why we can use light as a metaphor for the Sefiros, because they {the Sefiros} are coming out and being emanated from a G-dly source of light and are never separated from Him, Chas Veshalom. The emanated is forever connected to its source and the power of the Emanator is always within the emanated.

*[Here we need to take a step back from scientific description. WE understand light as energy that once it leaves its source, is disconnected. What they used was referred to as philosophical light, of which the light that’s emanated is always attached to its source. The radiance of the light was never disconnected from its source. The use of the metaphor of light is good because if we understand philosophical light, it emanates light, and the light never gets disconnected from its source. If you stop the source, the light will stop. They were not restricted by scientific descriptions as we are.]

There are additional comparisons that we can attribute to light in order to help us describe spiritual concepts. And they are:

B.  Light expands instantaneously and not in increments. [Again, they were not limited by the scientific principal of the speed of light. They perceived light as something that immediately extends itself and radiates.]

C.  Light [which represents the power of Hashem] immediately permeates all matter, regardless of its density or thickness. As long as it is translucent, light will pass through it, and nothing can hold it back.

D.  It never blends or becomes connected with what it’s passing through.

E.  It never changes nor is it affected by what it’s passing through. Even if light passes through a lens, which may be green, red, white or black; no color is actually captured, and the light itself never changes. The change of color that we observe when the light passes through the lens is not in the light. The light itself never changes its color. [If you pass a light through a colored lens, the light wave itself doesn’t change.]

F.  Light is also what makes the physical possible to exist, because through it, life can flourish. {I.e.: Life could not exist without light.*} The light makes it possible for vegetation to grow, as well as anything that lives. Generally speaking, light is what sustains everything that was ever created.

{ * Can the universe exist without light? *

( https://answers.yahoo.com/question/index?qid=20100406035734AA5Q7Rj )

Answer: No light means no electromagnetic waves of any frequency since if they exist at a single frequency, you can always blue-shift or red-shift them by changing frame until they enter the visible spectrum. Electromagnetic waves are an unavoidable consequence of the electromagnetic interactions. Remember that Maxwell predicted them on the basis of his equations, and afterwards proposed that light was part of the spectrum. So no light means no electromagnetic interactions. In particular, no Coulomb forces. But that means no atoms, no molecules, no chemistry, no matter as we know it. No electromagnetic interactions mean no weak interactions as we know them for the SU2-X-U1 gauge theory would have to be replaced by something else (or nothing) since electromagnetism is an unavoidable consequence of it. So the slow process of hydrogen fusion which is the basis of stellar energy would not exist. Actually, much faster processes would replace it. Indeed, if things like (chargeless) protons and neutrons existed, they could rapidly fuse to make a monstrous nucleus without the limits in size that are imposed by the electromagnetic repulsion in our world. All baryons in the universe could collapse in a gigantic nucleus. Leptons would all be neutrino like. Maybe they could make a gigantic, unique, gravitational atom with the monster nucleus. We could figure that out easily. Apart from that, you could still have dark matter and dark energy and you could call that the universe. Clearly not one of the most hospitable kind. Note that in the landscape of the possible vacuum of string theory, you can certainly find many places corresponding to electroweakless theories. So if you believe in megaverse…but the adequate word here is really ‘believe’, I don’t consider it as a scientifically decidable possibility.

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Um, contrary to what many people say here, the answer is NO. The Universe CANNOT exist, AS WE KNOW IT without light. It doesn’t matter if you mean “visible light only” or “all electromagnetic radiation”. The reason our Universe could not exist, is that light is an integral part of it. Our universe is not made up of separate, discrete things. It’s made of various types of intimately related matter and energy. In fact, matter and energy are constantly turning into one another. Atoms of matter give off light, and atoms and matter absorb light. But when an atom gives off light, it loses energy and ACTUALLY LOSES MASS. Because light and matter are two different aspects of the same thing. They readily turn into one another. So you cannot have one without the other, unless you had a Universe where there was matter that only remained at exactly the same energy level and never did anything at all. Also, light is made up of electromagnetic energy, which is itself, a part of the “weak force”, which is itself, postulated to be part of the “strong force”. Everything in our Universe is related to everything else, so you can’t really remove any part of it… because the rest cannot exist without it (at least in any recognizable form).

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Light is just a tiny part of the electromagnetic spectrum. You could not eliminate light without eliminating all the other forms of radiation. Since radiation in whatever form is a fundamental property of matter, for it not to exist, neither would matter. So the universe as we know it would be impossible.}

Similarly, the Sefiros pass through all the different levels that come thereafter with much more exaltation and strength. The radiance of the Sefiros are never distorted, and their functions move through all the different levels of all the different worlds, and they sustain and fill all that which exists, spiritual and physical. And even though they are a fundamental part of that which they now exist, they’re really nothing like the physical embodiment that they’re in. Additionally, they are really what cause everything to exist and they direct all of the different levels in their parts, and their details. Nevertheless, they are continuously connected and never separated from that spiritual light source, which is the Infinite, Y.S.

G.  Another metaphor is that the nature of light is to illuminate everything according to its capacity to receive. As is well known, a dark item doesn’t receive as much light as one that is translucent. And there are other bodies that not only do not become illuminated, but actually become darker. There are also bodies that receive light due to their mass, and there are bodies that receive light that are tough or coagulated / jelled.

[So just like light appears to change based upon what it reaches, metaphorically speaking] the same thing occurs by the functions of the Sefiros. The changes that occur, are not in the function of the Sefirah per se’, but rather are based upon what the recipient [or what is being illuminated] can tolerate. As is written in the Zohar, Parshas Terumah, Page 176a: “We learned that all that which is Sefiros can only be described based upon OUR perspectives. But from our perspective we get to understand all of them. Because at the highest level they’re all part of one process, one measure. They do not change nor CAN they be changed. As it says: “I am G-d, I never change.” (Malachi 3:6). And in Medrash Tanchuma, Parshas Yisro, Siman 11, regarding the Possuk: “Hashem answered with a loud voice” (Shmos, 19:19), Chazal say that Moshe perceived that voice according to his potential, and Yisrael perceived it according to what they were capable of perceiving. So we see from this that if some things are influenced more than others, and some things change more than others, it’s based upon the recipient’s capability to tolerate it, and not because there was a change in the Sefirah at its source above.

So we find that we can really learn from everything that we just discussed. For since light can be metaphorically compared to the spiritual powers of creation in a few different ways, therefore it’s possible to use those descriptions to relate to the Sefiros and how they function as lights, as the Mekubalim did and wrote. And NOT that they meant to say that the Sefiros are light, because the Sefiros have no materiality Chas Veshalom; whereas we know that light IS matter {See * Can the universe exist without light? *, above}. See also in Sefer Alimah, in the section called Ayin Kol (“The All-Seeing Eye”), Tamar 6, Chapter 3; other comparisons and reasons that he brings there, with which to compare light as a metaphor for the Sefiros. Study there for more research.

6. The 6^th essential principal is that Hashem sees but cannot be seen, which really means that we cannot grasp Hashem at all. Even though we can know that He exists, and that His existence is imperative, we nevertheless do not know what He is. As the Ari, Z”LHH, wrote in the Sefer “Adam Yashar” (“The Straight Man”), Column 1: “We know that the source of spiritual light is loftier than all loftiness, ad-infinitum, which is called the Infinite. The name “Infinite” or “No-End” itself is self-descriptive, for there is no way to grasp it neither by thought nor by contemplation at all. And He is truly divested and separate from all thought, etc.” So we see here specifically stated that there is no thought process that can comprehend or grasp the Infinite. Even the Sefiros themselves don’t have a clue as to the substance of His essence. And just like people do not perceive the essence of the Neshamah that is within them, but know that the Neshamah does influence them; so too the Sefiros do not perceive the essence of the Infinite, but are to the Infinite like the relationship of the body is to the Neshamah. They know that their power and their influence comes from Him, but they still can only recognize Him through His actions. This is an essential principal of our belief, that there is no one that can ever know His true essence, except for He Himself. The reason for that is because if we were to say that His true essence is known, that would assert limits and boundaries within Him. {If a finite being would be capable of comprehending the Infinite, that would mean that the Infinite is really NOT infinite. A finite being cannot fathom nor comprehend an infinite being.} We also cannot break down this concept into different fragments and say that PART of His essence can be understood by something other than Himself, because that would compel a multiplicity of His essence that has different levels, part of which we can grasp and part of which we cannot. But Hashem Y.S., has neither parts nor different aspects, but is rather a simple Oneness that is the purest of simplicities. Therefore if we were to say that we could know a part of Hashem, then we would be able to understand everything. And if one can grasp part of Him, then one can grasp ALL of Him. And both of those are unacceptable. This is also what it says in the Tikunei Zohar, Page 17a: “Master of the world, You are One, but not a numerical One. You are the loftiest of all that is lofty, the most hidden of all that is hidden, and no thought can grasp You at all. Etc.” And in the Zohar Chadash, Parshas Yisro, Page 55; it says: “No thought process can contemplate Him, and there is not a single mind that can understand and grasp Him, etc. He is capable of encompassing all thought, but no thought can know Him, etc.” Study there for more research.

And if you’ll say that in [the section of the Zohar known as] the Ra’aya Mehemnah, on Parshas Bo, Page 42; it says that the reason why Hashem needed to emanate the emanated worlds, was so that we would be able to know His attributes. And from that expression it would be understood that we COULD know and grasp His essence through the means of the Sefiros. You definitely cannot say that, because when they said that the reason why Hashem made this happen is so that we can know Him, they didn’t mean to know His essence. For His essence is hidden and cannot be grasped neither after the world was already created, the same as it couldn’t be grasped before creation. But [what the Zohar meant to say was that] we can grasp a little bit of His greatness through observing His actions. Because through the process of Atzilus – Emanation, the power of His greatness, and the intervention of His power throughout all the worlds, and how He directs all of creation, is revealed and understood. For through the Sefiros, the Infinite can make change appear, and Hashem intervenes and makes many things happen, which does not affect Him at all, Chas Veshalom. [No change takes place in Him.] That could not happen without the emanation of the Sefiros. The same goes for many different aspects of the Torah that can only be ascertained using the tools of Torah itself. As we have seen by the philosophers, that because they distanced multiplicity, change and actions from the Infinite; Hashem’s true G-dliness was hidden from them, they denied His involvement and direction, and other things that are not even worth committing to print. Unlike Klal Yisrael who believe in the existence of the Sefiros, because through the Sefiros, the principals of Torah and its many facets will be justified and understood. And this is why Chazal said, that Atzilus [the process of emanation of the Sefiros] was necessary so that we can know Him. For even His actions and His Divine Intervention are incomprehensible and could not be revealed without the means of the Sefiros, as we mentioned earlier.

However, the comprehension of His essence is concealed from both higher and lower forms of existence. Anything created can only comprehend His actions at best. The whole process of Keser [which we spoke about in the first dialogue] is able to contemplate and comprehend itself, and that which is caused by it, through the means of the power of the Infinite that acts through it. Everything else that exists as well, can only comprehend the Infinite through His actions. And there’s nothing else that can truly grasp the actual actions and their true source, as well as the originator of those actions Himself. And beyond that, the level of comprehension decreases according to the descent of the different levels of existence, and therefore the ability to understand the imperativeness of His existence becomes either greater or smaller. The reason for that is because WE can understand the imperativeness of His existence through one or two proofs, whereas the Malachim are able to affirm the imperativeness of His existence through 100 proofs. The level above the Malachim is able to affirm it through 1,000 proofs, and the level above that is able to affirm it through 100,000 proofs. And besides that, WE affirm the proof of His existence through the power that sustains matter, which is the lowest of the wondrous, higher levels. And the higher levels are able to affirm the proof of His existence through the amazing levels that are higher and more exalted than they are. Therefore, the strength of the bond of their belief in Hashem becomes more permanent. A powerful bond with an impressive yearning. And they’re able to treasure this concept to its ultimate sensitivity.

So we therefore find that even though we [Mankind, Malachim and the Sefiros] are somewhat equal in that we have a common level of overall Emunah, that we know that there is a G-d, we’re nevertheless not all equal in the imperativeness of this knowledge. One [Mankind] that merely recognizes the finite universe and other physical creations only, and proves the existence of a power that sustains them by observing them, cannot be compared to one [Malachim or Sefiros] that recognize the specifics of the creations of the world or level of Asiyah – Action, the world or level of Yetzirah – Formation, the world or level of Briyah – Creation, and the world or level of Atzilus – Emanation. And through them, the imperativeness of His existence, Y.S., becomes compelling, because it in itself will compel us with an amazing compelling force.

Nevertheless, to comprehend His essence and what He is, cannot be grasped at all. The Ramak, Z”LHH, already gave a lengthy discourse on this subject in the Sefer Alimah, in the section called Ayin Kol (“The All-Seeing Eye”), Tamar 1, Chapter 3; and the same thing was written by all the remaining Mekubalim, Z”LHH.

So I have hereby proven all of the six essential principals written in the Zohar, that we started off with. So now, my dear friend She’altiel, inscribe them on the tablets of your heart, for they are great essential principals that anyone that desires to accept the special yoke of Shamayim must believe in. And anyone that rejects any one of them has no part of the G-d of Klal Yisrael and His Torah. Therefore you need to master those principals and all the conclusions that can be drawn from them.

Copyright © 2015 Shaul Taub

 

 

 

Shomer Emunim #B8-B9

 11-16-2015

She’altiel: You 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.

Yehoyada: The 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

Shomer Emunim #B6-B7

Shomer Emunim #B6-B7

 11-16-2015

She’altiel: The confusion that I have in essential principals of Emunah cannot be because of the Seforim that I learned, because they were all authored by the true Mekubalim, the early writers of Kabballah, Z”LHH; as well as Seforim written by the holy Ari, Z”LHH. Those are all Seforim that have been accepted among Klal Yisroel, and I didn’t even touch any Seforim that were written after the Ari, Z”LHH, except for Seforim written by R’ Moshe Azariyah from Pano, Z”L.

Yehoyada: If that’s the case, then the reason you got confused has got to be because you missed out on having a knowledgeable Rebbi point out certain important things that students who begin to study Kabballah are normally made aware of. For it’s a well known fact that the early teachers of Kabballah, Z”L, have said that this Chochmah cannot be learned from books or “mute teachers”* alone, but rather from the mouths of wise living and breathing teachers. Be that as it may, explain to me those things that you question, for I will not hold back from properly enlightening you with any and all of the wisdom that I have received from authors and Seforim of Kabballah, because [Hashem says:] “Those who love me, I love; and those who seek me, shall find me”.

* [A euphemism for written documents.]

Copyright © 2015 Shaul Taub

Shomer Emunim #B4-B5

 11-12-2015

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: My mentor knows that once I yearned to understand the wisdom of Kabballah I broke the rules because I started learning it without a mentor. And when I came to {learning} it with all of my intensity and energy, Hashem made it possible for me to find many Seforim, which are more valuable than gold and silver. I did not remain silent and did not rest until I found among those Seforim these wonderful very important thoughts, which are really very helpful, and I crowned myself with its knowledge. I absolutely believe and understand that without Kabballah, one really cannot know what the essential principals of Emunah are, because only from Kabballah would one come to know that Hashem is loftier than all loftiness. Hashem is distant from any materiality and is not missing anything. And within that Oneness, we distant any attempt to describe Him, and we learn how to understand the various descriptions of limbs and organs [which are physical traits] that are written in the Torah. And among the benefits {of knowing Kabballah}, is being able to serve with a complete heart and a yearning soul, for he who knows his Creator can serve Him truthfully. That’s why Dovid Hamelech, A”H, said (Divrei Hayamim 1, 28:9): “Know the G-d of your father and serve Him.” And with this knowledge of Kabballah, one will find all sorts of ethical and moral guidelines, and he will not be lacking in any good mannerisms. One that learns this Chochmah for its rightful purpose will be filled with Yir’as Shamayim – The Fear of Heaven and the fear of sin. It will also help him to intensify his own serving of Hashem. And among the benefits {of knowing Kabballah}, is the knowledge of His precious names, which are mentioned in those holy books. Also among the benefits {of knowing Kabballah}, is understanding the reasons for Mitzvos and the secrets of the Torah. Also to understand why some of the letters are large and some are small, and to understand why words are sometimes written and not read as they are written, and sometimes words are read but not written the way they are read. Also to understand the secret of why sometimes letters are missing and sometimes there are extra letters. For example: “Because (in) six days Hashem made the heaven.” (Shmos, 31:17). Also: “I did not allow them to know me (by) my name; Hashem.” (Shmos, 6:3). Both of those Psukim are missing the letter Beis {meaning in or by} according to the simple meaning of the Possuk. And there are innumerable examples such as these, where those that are trying to reconcile simple interpretations have to take away or add letters or words in order to understand the simple meaning of the Possuk. But [if you understand the true knowledge of why they’re written that way, then] the truth is that they’re complete the way they are, with nothing extra and nothing missing. Among the other benefits {of knowing Kabballah}, is being able to understand Hashem’s supervision and direction. To understand how it is that The Infinite, who has no complexity whatsoever, still knows, intervenes and supervises all the details with straightforward guidance. Another benefit {of knowing Kabballah} is to understand the secrets of how the Neshamah functions. To understand what it’s all about, why the Neshamah had to come into this world and be cloaked in a human body and to understand how it’s reward and punishment works. Included in this also as a general approach of Kabballah, is understanding the secrets of Gilgul – Reincarnation, the rebirth of Neshamos and how all the different bodies will come back to life when Techiyas Hamesim – Resurrection of the dead, occurs.

And ultimately, this Chochmah is really the path of life. It’s the Neshamah of the Torah – the soul of the Torah. To understand the true intent of the Torah and to understand the true meanings of Chazal’s Agadatas, which always confused the understanding of people that tried to learn them literally. Therefore, one that never saw the light of this wisdom, never really saw true light in his life. And all those who have turned away from this Chochmah are as though they have turned away from eternal life. However, I do have many doubts that seem to center around the essentials of Emunah. I have not been able to resolve them, due to my limited knowledge and the depth of their intangibility. Therefore, I’m coming to you to be enlightened by your face and to request from you to enlighten the darkness of my thoughts. My yearning has become a yearning of darkness. [A play on the words said by Yermiyahu, 2:31 – “The earth was darkened”.] May you bring me out and quench my thirst, for there’s very few lofty people that really understand the essence of the truthfulness of this wisdom. You, I know. You have dealt with it honestly and have fulfilled what it says in Sefer Yetzirah (Chapter 1, Mishna 3): “Understand the wisdom and become wise with the understanding. Test them and delve with them. Establish with clarity, and resolve everything in its proper place.”

Yehoyada: What you have said makes me very happy, She’altiel my brother, for your yearning to seek out the wisdom of the secrets is indeed great, and your eyes have opened with the introductions to spirituality. You have merited to understanding the purpose of this wisdom and why we are compelled to learn it. But it pains me to hear that you’re confused about the essential principals of Emunah and it’s causing me to sigh deeply. I’m worried that this might be because you got hold of the wrong kind of books and pamphlets that were composed by very sinful people who describe themselves as true believers, but are really detached from true Emunah and Emunah is really very distant from them. For they have corrupted and destroyed, thereby turning Torah into descriptions, which undermine it and have therefore caused this lofty wall to collapse. They have turned its sweetness into bitterness. Instead of wheat they came up with thorns, instead of barley they came up with putrefied food. So at least let me know which Seforim you’ve dealt with and learned from because if I know the cause for your illness, it will make it easier to find the cure.

[You either didn’t understand what you learned, or you learned from corrupted sources. In the time of R’ Yosef Irgis, that’s what they were fighting. They were fighting the corruption of Shabtai Tzvi and his followers who claimed to be teaching Kabballah.]

Copyright © 2015 Shaul Taub

Shomer Emunim #B2-B3

 11-12-2015

She’altiel: Behold, I am coming to you Yehoyada my brother, so that you can guide me with your truthfulness. Allow me to drink from the wellsprings of your knowledge, the source of living waters, in pondering the G-dly concepts which you know and comprehend, for your eyes have seen its real value. Add your righteousness to my life. Show me and teach me.

Yehoyada: What happened to you my brother She’altiel? What is it that you’re asking of me? I’ve never held anything back from you. I see that you have intensified your study at the doors of wisdom and you’re continuously immersing in its shade; and the Torah always returns to its original habitat. [The Torah itself should have provided you with the knowledge that you needed.]

Copyright © 2015 Shaul Taub

Shomer Emunim #B1

SECOND DIALOGUE

Shomer Emunim #B1

 11-12-2015

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.

Introduction: After the previous dialogue, She’altiel resolved to know the entire wisdom of Chochmas Kabballah. And because of his desire to understand every last detail about it and to come to know its ultimate purpose, he came to the decision to stop learning Gemara, Rashi and Tosfos; and to let go of the other ways of learning the simple approaches to Torah. So he secluded himself in his home and became his own student. He enjoyed progressing day by day learning the prominent Seforim that were written on the subject of Kabballah. And he got his value from Hashem, because in a very short period of time, he started amassing sack-fulls of its knowledge and he became familiar with all of its tools. He bonded lovingly with them and did not stop enjoying it until he found his real purpose in it.

However, since he learned it from Seforim, but did not receive it as a Mesorah from those who taught it, he couldn’t escape some doubts and questions that would arise from ancient words and deep concepts. That’s because he was missing some of the prerequisites and underlying premises and introductions which are really necessary in order to go into the orchard of this lofty Chochmah, to avoid misunderstanding the intent of the Mekubalim and to correctly understand their paths and the righteousness of their approaches. After getting entangled in his doubts day after day, and going back and forth between both sides of the discussion, Hashem revived his spirit by saying: “Why are you sitting and trying to do this on your own with loads of doubts hovering over you? If you really desire to understand the approaches and measures of this Chochmah, and to enjoy the fragrance of its fields and the flow of its sweetness, find yourself a Rebbi. Your conversations with him will make it sweet, he will satisfy your thirst and enlighten your eyes. His wisdom will come into your heart and the understanding will give sweetness to your soul.” And so She’altiel arose and traveled, and he went to seek Hashem in Yehoyada’s Beis Medrash. When he approached Yehoyada, he started the conversation and said…

Copyright © 2015 Shaul Taub

Shomer Emunim #72

10-26-2015

She’altiel: I have nothing more to say, nor do I have the audacity to even lift up my head to oppose the teachings of the wisdom of Kabballah, for I’ve seen my struggle, and I’ve seen pure light. A refined light, through your successful arguments. They illuminate my eyes and they give joy to the heart. May blessings be upon your head for you have satisfied me from the delights of your intellect and reasoning. You’ve given correct answers with a clear mind to lead me to the truth of Kabballah. Its ways are ways of pleasantness and all of its paths are peace.

He bowed and kissed him, and all of the people that were standing at the gate lifted up their voices with a good heart and joy and said: “Praised is Hashem for creating us to honor Him, and gave us the true Torah. May He lead us with His compassion, upon straight paths, so that we can understand the true understanding of the Torah. May He place in our hearts, that we should all be unified in our understanding and in the various different directions of our Torah, and may He remove from us all of the destructive thoughts, stubbornness and foolishness of people whose approaches are evil and have evil agendas. They are only wise in their own eyes, for they love to win arguments and pursue their own desires. They disgrace anyone that argues against them. We will then merit the fulfillment of what is written in the Possuk: “May they all call upon the name of Hashem to serve Him with one joint effort.” (Tzefaniah 3:9). And Hashem will rule over the entire world. On that day, Hashem will be truly One and His name will be truly One. May that happen speedily in our days, Amen.”

This completes the first dialogue.

Praise be to the Creator of the world.

Copyright © 2015 Shaul Taub

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

Shomer Emunim #68-69

10-26-2015

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.

Yehoyada: Although 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

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. 

Yehoyada: Even 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