Derech HaShem - The Knowledge of God

 
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From: Rabbi Shimon Merkel

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An overview of our relationship with G-d.

1:1 Vivifying force

It is clear that there is a force which enlivens the body. The external body itself is nothing more than an inanimate vessel which contains and is animated by this force.

Most importantly, it is this very breath of life, the soul, which is the actual vitality and consciousness of the person and which is his actual identity. The body itself is like a garment for the soul, and just as it is with a garment, it becomes animated only when the soul is invested in it.

1:2 Soul

From the above, it is understood that there must be a soul which animates and enlivens the physical body. Now, just as this is so in man, who is a microcosm, likewise, in the macrocosm, it appears that there is a force which enlivens and animates the entire universe. For the physical universe is no more alive than the body of man, and yet we see from observable phenomena, we see that there is nothing in the universe which is stationary, but rather, everything is teeming with activity. But where does all this activity come from, for just as man’s body cannot move itself, so too, no body in the universe can move itself?

From this it appears that there must be a force which propels and enlivens the universe. Were this life force to be removed, the universe would be like a body without a soul. Just as we can clearly see that everything that takes place in the physical body of man comes from the soul, so too, in the macrocosm, it must be this life force; the soul of the world, if you will, which animates everything in the universe. Everything that takes place must be a direct result of this enlivening force which causes it.

An example is the influence of the sun on our planet. Everything on our planet gets its sustenance and life force from the sun… The influence of the sun powers our entire economies. The weather, in turn is dependant on the rays of the sun, the tides of the moon and other planetary influences. The entire planet is dependant on these forces. But, in actuality, the sun, moon and planets, in and of themselves, are no more alive than anything else in the universe, and certainly no more than the human body.

Therefore, it appears that there must be a controlling force which is their life force and the life force of everything else in the universe. This force makes the world tick. It makes its heart beat.

1:3 Time

We concluded above that the universe and everything in it, including the human body, appears to have an animating force within it to enliven it, and that without this force it would be nothing more than dead matter… Every physical thing, whether it is the human body, the planet Earth, the entire galaxy or the whole universe, is limited. A physical thing, by its very definition, has a beginning and an end. It has a beginning and end both in time and space. A physical thing, by definition, is three dimensional. In order for it to exist in space, it must have length, width and depth. Anything with length, width and depth is measurable and therefore limited. This means that the universe has a beginning and an end.

There also is a beginning and an end to the time of the universe. Time itself is a created thing. There was infinite timelessness before the universe existed, there will be infinite timelessness after it ceases to exist, and the duration of its existence is limited. No matter how much time the universe will exist, relative to the infinity that precedes it and the infinity that follows it, its existence is literally insignificant. It is not even a bleep on the radar screen of existence. We therefore see that the existence of the universe is not intrinsic to it. It does not have to exist. On the contrary, its existence is an anomaly which must be imposed upon it, by a being whose existence is intrinsic and above time. This being is G-d. There must be a constant creative force from G-d, “pushing” the universe and everything therein, including the human body, into existence at all times.

1:4 Quintessential self

If we would strip away all the properties of man, we would be left with the quintessential self of the person. He is not his body, nor any part thereof. He is not his understanding nor is he his emotions, nor his actions…. All these faculties; pleasure, will, insight, analyses, focus of attention, kindness, sternness, mercy etc., are effects rather than causes. When we strip away these faculties, we find that there is the simple singular quintessential self of the person who is above and beyond the sum total of all his faculties, and that this quintessential self is not made up of any of these qualities.

For instance, if we examine the power of desire, we see that … desire is external to his inner self. His inner self might be enclothed in the desire, but the desire is not him. The same principle may be applied to the power of movement … though he is the one moving, the movement is not him. When he does a kindness, such as giving charity, it is not the movement of his hand that did the kindness. Rather, he himself did the kindness, through the movement of his hand.

From all the above, we may conclude that the self of the person, his identity, is an absolute quintessential singularity which is above the sum total of its parts and is not made up of qualities altogether. … However these qualities don’t have an existence of their own. … Since all these qualities come out of the quintessential self of the person, they must somehow be there, otherwise how could they come about?

For example, if a person does many acts of kindness, we know that he is kind in the essence of his soul. … We see, that indeed, the whole chaining down (Seder Hishtalshelut), from the original will of the kindness, to the intellect of the kindness, the feelings of the kindness, and the thought, speech and action of the kindness, originate in the quintessential singularity of the self, and are included and exist there as well.

We now have a contradiction. On the one hand, we stated that the quintessential singularity of the self is an absolute simple essence not made up of parts at all. On the other hand, we stated that in order for all the qualities to exist, they must be there too. In order to understand how they can be there and not be there, all at once, we must first thoroughly comprehend the difference between an ability (heyulie) and a potential (ko’ach). 

1:5 Heyulie & Ko’ach

Note
Ko’ach - The potential is the ability to do something
Hyulie - The ability to do the thing is expressed in the actual doing of the thing.

  • Potential energy & (actualised) energy;
  • Linear momentum / angular momentum;
  • Wave / particle dilemma;
  • Giving / receiving
  • Masculine / feminine
  • Expansion / contraction
  • Entropy & enthalpy
  • Centrifugal & centripical force

There are two types of potentialities. The first is called a “Heyulie” – “ability”, and the second is called a “Ko’ach” – “potential”. The example usually given to explain the difference between these two potentialities is the difference between how fire exists in a coal as opposed to how it exists in a flint There is potential fire in a coal. This potential energy is measurable. The energy in the coal is limited. As soon as it is burned up, it no longer contains any energy. In contrast, the fire in the flint cannot be measured. It is unlimited. The coal is an example of a Ko’ach – a potential. The flint is an example of a Heyulie – an ability.

Another example of these two types of potentiality is a rubber-band. When a rubber-band is stretched taut, there is potential energy in it. The potential energy is limited. This is the ko’ach – the potential, in the rubber-band. Now, included in the rubber-band is also a heyulie power. This heyulie is the ability of the rubber-band to spring back. This ability is immeasurable. Furthermore, the rubber band possesses this heyulie to spring back, at all times, even when it is not stretched taut. This is similar to the power of speech, which is also a Heyulie ability.

Now that we understand the difference between a heyulie (ability) and a ko’ach (potential), we may now understand how the above mentioned faculties simultaneously do and don’t exist in the singular essence of the soul. A case in point is the power of movement.

It did not exist as the distinct quality of “movement” for in the soul there is no movement whatsoever. There, all that exists is the essential self of the soul. Nonetheless, because we can clearly see, that when this power is revealed in actual movement, there are an (almost) infinite number of possible movements that could have been made, had conditions warranted it, we are forced to say, that every detail of every possible movement, is included as a heyulie (ability), in the essential self of the soul.

Another example of this may be drawn from the influx of life force from the soul to enliven the body. Though, once it becomes invested in the body, it is revealed as several differentiated faculties, certainly, while this life force was still in the essence of the soul, all that existed was the essential singularity of the soul. Nonetheless, we cannot say that these faculties were not included there… for if that were the case, where did they come from? … Before the influx of the soul into the body to enliven it, all of these functions were included in the self of the soul as heyulies (abilities). They did not have an actual existence there at all, but were rather the ability to bring them about.

This is similar to the above mentioned power of speech. All the words that a person will say during his life time have their source in the power of speech of the soul, but they exist there in a way of abilities. The power of speech is able to bring out all these words, but they don’t have an existence there in a way of a ko’ach (potential). … Rather, all that exists is the essential singularity of the soul.

All the qualities are so totally one with the self that they are undifferentiated from the soul itself. Before the influx of the soul into the body, there is only the singular simple essence of the soul itself. For this reason it cannot be defined as “inclusion” or “unification”.

Nonetheless, as the faculties exist in the very essence of the soul, as it is, unrelated to an influx into the body, only the essence of the soul exists. This is because the essence of the soul is completely beyond and unrelated to the influx into the body. In comparison to the essential self of the soul, the influx, which enlivens the body, is just another ability of the soul, similar to all its other abilities. In the soul itself, nothing at all has come out into
revelation, as of yet. All that exists is the self of the soul, which includes the powers in it, in a way of heyulies (abilities). This is the most essential state of the soul.

1:7 Intention

Now, in order for distinguishable qualities to be revealed from this quintessential singularity, there must be intention. Whereas prior to intention, the quintessential soul is not within the definition of relating to a body, nonetheless, upon intent, these qualities are “highlighted”, so to speak, as a preparation for the influx of life into the body. All that exists is the self of the soul, which includes the powers in it, in a way of heyulies (abilities). This is the most essential state of the soul. The qualities now relate to being revealed.

A case in point is the intent to reveal kindness, from the essential heyulie desire for kindness, through a specific act of kindness. It has not actually been revealed yet. Rather, it is in preparation to be revealed, for he now desires to do a kind deed. The opportunity may not have yet arisen, but the desire for it has arisen in his simple will, but it is still totally within himself.

Nonetheless, one particular quality has become “highlighted” and is distinguishable from the others. Here it is applicable to use the terminology of “inclusion” and “unification” in regard to the many details of this quality. For instance, if the general quality is the desire to do a kindness, this includes the intellect of the kindness, the emotions of the kindness, and the thought, speech and action of the kindness etc. We would say that they are all one within the quality of kindness.

N Here is the point, and where Hebrew as an inclusive language. Here we see it in English, though it is not intrinsic to our understanding of the word itself. For here, the word “kindness” includes all those qualities mentioned above. Just as, for instance, the word אלף, Alef, if written backwards, produces the word פלא, Peleh, miracle or wonder, in Hebrew. The word contains a description of the thing it is describing within the word itself.

Another example of this is when a person daydreams. He thinks about himself in his dream house. It has a huge kitchen, a banquet hall to serve his guests, a ballroom to entertain them, an extensive library, billiard rooms, an Olympic size swimming pool straddled by five different Jacuzzis of varying temperatures and sizes, plus many other fancies. All the details of the details are there as well. The kitchen has a sink, the sink has a faucet and the faucet has knobs, and so on. But what he is really thinking about is not so much the details, as much as his own self in his dream house. His daydream includes all the details though, but all of it has yet to be realised. The details of this general desire have yet to become concrete and finalised. There are many possibilities, and all the possibilities are included in his daydream.

1:8 Ready for action - 3rd Stage

Following the above mentioned stage, in which a specific quality and desire is “highlighted” as a preparation to being revealed, there comes a third stage. In this third stage, all the details of the desire which has emerged, have already been estimated and finalised and are ready for actualisation. He has resolved to act upon his desire, but as of yet, it is all still within him. He is about to do it, but since nothing has actually been done yet, the entire line of action may still be aborted. He may change his mind at the last moment or something might delay him from doing it just yet. In the analogy of the desire for a dream house, this is when the person has already worked out and finalised all the details for it, in himself. He has decided what colour it will be, what type of wallpaper each room will have, the style of flooring and decor, etc. Everything is decided to the finest detail, but he might not have the funds, and that is stopping him from putting it into action.

Returning to the analogy of the power of movement, this is when a person is about to move his hand to reach for a bottle of soda resting on the table. At this point, besides his desire for the soda, he has completely calculated the entire movement that he is about to make, all the way to the final action of drinking the soda, which fulfils the originating desire. Though this calculation is to the finest detail of the action, it is still completely within him and cannot be differentiated from the self. Now, just as he is about to reach for the bottle, someone else reaches for it and grabs it first. His own movement is aborted and never sees the light of day. It never comes out from the potential to the actual. We see, then, that in this stage, because the action is about to come out into actualization, all its components are there, to the finest details, as distinct abilities. Nonetheless, they are in no way outside of, nor distinct from the soul and thus have no real being on their own. Therefore they are said to be distinct qualities without being. Since this is only the preparation for actualization, but no action has yet come out, it may still be delayed or aborted altogether.

In regard to the analogy of the influx of the life force of the soul to enliven the body, this is the stage when the soul is about to become invested in the body to enliven it, but has not yet actualised it — it has not yet “come out”.

1:9 Essence of the Soul

Now, being that all awareness; the awareness of pleasure and desire, of insight, comprehension, interest and emotions, as well as the awareness of all the other faculties, such as seeing, hearing, smelling etc., have their source in the quintessential self of the soul, we must say that it, in itself, is aware. This is the awareness of the soul of itself, that is, the self-knowledge and consciousness of the soul. This is the essential light of the soul. It is similar to light, because the property of light is to reveal the reality of what is. For instance, a person may be standing in a dark room in front of a deep pit. Because it is dark, he does not recognise the danger he is in. He does not recognise the reality of what is. The moment the light is switched on, he immediately sees the pit, recognises the danger and steps back.

Now, though this self awareness is the essential light of the soul, it is not the actual essence of the soul, just as a ray of light is not the luminary itself. Rather, the property of light is that it reveals the luminary from which it emanates. In the same way, this essential light of the soul is a revelation of the essence from which it emanates. Nonetheless, it is not outside of the self, but is, rather, the revelation of the Self to the self.

1:10 Ohr Ein Sof

#exc

G-d knows Himself. His self-knowledge is infinite because He is infinite. This self-knowledge is called, Ohr Ein Sof (The Infinite Light). Though this self-knowledge reveals the essence of G-d, it itself, is not the essence of who He is, but is rather His infinite revelation. Nonetheless, it is not outside of Him, but is, rather, the revelation of Himself to Himself.

“Before the creation of the world, there was He and His name alone.” (Pirke D’Rabbi Elazar, Chapter 3). The word “He” refers to G-d Himself and “His name” refers to the Infinite Light, the revelation of Himself. The effect of a name is that it draws out and reveals the identity of the one being called. When a person is called by name, it draws out his essential self, his identity, so that his attention is turned toward the caller. Furthermore, a name identifies that which is called by it. However, a name is not the thing itself, it only brings to light the identity of the thing named.

Another similar aspect of a name is what the Tanach states in regard to King David, that he, “Made a name for himself”. This is to say that he became well known. Likewise, in reference to G-d, “His name” means His self-knowledge. G-d knows Himself and, so to speak, this is how He would identify Himself. This may be discerned from the tetragrammaton, the four letter proper name of G-d. This name, Y-H-V-H, is made up of the three letter root, HVH, which means, “To be”, plus the prefix Y, which modifies the verb and makes it a constant. The name Y-H-V-H therefore means, “The true Being, who was, is and will be, at once, and is the source of all being”. This is to say that it is the infinite revelation of G-d Himself. Since the Ohr Ein Sof is the revelation of G-d, as He truly is, therefore it bears all his properties. Just as He is a simple quintessential singularity with no parts, so is his light. Conversely, just as He is Kol Yachol, that is, He has infinite abilities (Heyulies), so does his light.

1:11 Yachid (1st level)

#exc

From the analogies above concerning the human soul, we may now understand the three matters mentioned above, as they apply to the Infinite Light. The first is called Yachid - singular. This level includes all ten sefirot, but here they are called, Esser Sefirot HaGnoozot (The ten hidden sefirot). This is because they are completely hidden in the essence of the Infinite Light and cannot be distinguished from it at all.

This is similar to the analogy of the power of kindness or the power of movement as they are in the quintessential singularity of the soul. Likewise, above, in the essential singularity of the Ohr Ein Sof, the ten sefirot are there as well, in a way of a heyulie, and are indistinguishable from the essence of the Infinite Light. At this level, it is impossible to speak of a “unification or inclusion of qualities”, that the ten sefirot are as one, since all that exists is G-d’s absolute and total singularity. Nonetheless, we cannot say that the ten sefirot do not exist there, because if they do not, where did they come from? Rather, we must say that they do exist there, but that their existence is in a way of a heyulie – an ability. They have no actual existence apart from G-d’s
quintessential singularity, and are totally indistinguishable from Him. About these sefirot it states in the Zohar, “He is wise, but not with a knowable wisdom, He is understanding, but not with a knowable understanding, etc. He is not of any of these qualities altogether.” (Patach Eliyahu).

Now, the difference between the essential singularity of the Ohr Ein Sof and the essential singularity of the human soul, is as follows; Since the human soul is limited, therefore its heyulies are limited, whereas, since G-d is infinite, the heyulies of the Ohr Ein Sof are unlimited. For example, the heyulie of a flint is limited to bringing out fire. No matter how many times one hits the flint, it will never bring out water. Likewise, the human soul possesses limited heyulies. It is limited to human abilities. A man does not have the heyulie to fly like a bird. Neither does a bird have the heyuli to speak like a man. In contrast, the heyulie of the Infinite Light, is not limited in any way whatsoever. G-d is Kol Yachol (He has infinite abilities).

1:12 Echad (2nd level)

The second level in the Infinite Light is called Echad (One).

Here, an intention arises, the desire to do a kindness. This desire is “highlighted”, so to speak, within the singularity. Now, this desire for kindness is comprised of ten qualities. There is the desire for the kindness (Keter of Chesed), the insight of the kindness (Chochmah of Chesed), the understanding of the kindness (Binah of Chesed), the emotions of the kindness (Chesed, Gevurah, Tiferet, Netzach, Hod and Yesod of Chesed) and the deed of the kindness (Malchut of Chesed). All the sefirot are, therefore, present and we may now speak of them as unified and included as one within the essence. This desire to do kindness is the source of the source of Creation. This is because Creation is a form of revelation and all revelation is a function of the quality of kindness (Chesed). In contrast, the quality of restraint (Gevurah) is the withholding of revelation. For example, when one is happy, he becomes outgoing and uninhibited in revealing his thoughts and feelings to others. If a person is depressed or angry, on the other hand, he becomes withdrawn and introverted. Likewise, above, the fact that there is a desire for creation and revelation is a function of the quality of kindness. This intention for kindness becomes “highlighted” and recognisable, so to speak. Because the desire to do kindness, along with all it’s implied sub-qualities, such as the insight of the kindness and the understanding of the kindness etc, is now “highlighted”, this level is called Echad, which is the Hebrew word for “one”.

The word Echad – אחד‬, hints at the inclusion and unification of the ten sefirot as one simple unity. The value of the letter א‬ – Aleph, is 1. This hints at the first sefirah which is Chochmah. The value of the letter ח‬ – Chet is 8. This hints at the eight sefirot under Chochmah (from Binah through Yesod). The letter ד‬ – Dalet signifies the sefirah of Malchut. This is derived from the word דל‬ – Dal, meaning poor. Malchut is called “poor” since it has nothing of its own and receives everything from the other nine sefirot. This will be explained later.

As mentioned before, on the level of Echad, it is applicable to use the terminology of ‘unification’ or ‘inclusion’, whereas, in the higher level of Yachid, only the absolute quintessential singularity exists.

Nonetheless, on the level of Echad, the sefirot only exist as “implied” abilities within the “simple unity” of Ohr Ein Sof. This is not a “composite unity”, such as a group of individuals who make up the unit of a nation. In the case of a nation, the members remain as separate individuals under the banner of the “concept” of a nation. There is no actual entity of a nation. Here the general entity is a “legal fiction” and the particulars are real. Neither is the simple unity of Echad similar to the “composite unit” of a continent, in which the general unit is real but its particulars are “legal fictions”. For instance the continent of North America is a real entity, but its particulars are “legal fictions”, such as the USA, Canada and Mexico, each of which break down into smaller fictions, such as the individual states of Mexico and the USA and the provinces of Canada.

Furthermore, the simple unity of Echad cannot be compared to an entity whose general unit, as well as its particulars are real, such as a horse. A horse is made up of many limbs and organs, but it is more than just a conglomeration of organs. There is an actual horse, over and above the sum total of his arts. Rather, we must say that Echad is a simple unity which has no parts. This is because nothing has come out yet. The sefirot are merely implied heyulie – abilities, which are one with the simple essential Self. This is because all the details are only implied, but no definite course of action has been concluded. There are still infinite possibilities, for all that has thus far been established is just the intention to create.

1:13 Kadmon (3rd level)

The third level of the Infinite Light is called Kadmon (Primordial or Preceding). Here, all the details, to the finest detail, of Creation have been determined and established. All that is left is to bring it into actuality. This level corresponds to the analogy of a person who is about to move his hand to reach for a bottle of soda. The resolve to get the soda has been established and the entire process necessary to acquire it has been estimated within himself, down to the last detail. He knows exactly how much strength he will use, what movements he will make and exactly how far he will have to reach, and he is ready to do so. Likewise, above, Kadmon is the estimation within G-d, of the entire process of creation. Exactly what will be necessary to bring about the final result of the original desire for Creation, is in place and about to proceed. Nonetheless, nothing at all has actually happened. It is all still totally within and inseparable from him.

Now, it must be pointed out that these three levels of Yachid, Echad and Kadmon are themselves only heyulie abilities of the Ohr Ein Sof and do not have any actual existence there. Only the quintessential Self of Ohr Ein Sof exists, as an absolute simple singularity. Nonetheless, as explained above, though we cannot say that they exist there, we cannot say that they do not.

1:14 Actualisation…

In order to understand the transition from Kadmon to the beginning of actualization, we must return to the microcosm, #exc the human being. In order for an intention to come out into actuality from the heyulie state to a specific line of movement, there must be an initial restraint and concentration (Tzimtzum). This is because the heyulie for movement, as it exists in the power of movement of the soul is unlimited. It therefore contains within itself the heyulie for every possible movement that one could make, as one simple undifferentiated unity. Since all the movements exist there as one, at this point he is incapable of making any movement. This is because a movement is specific and thus excludes all other movements.

An example of this is the case of a person who is suddenly attacked by a wild animal, such as a mountain lion. The attack is so unexpected and shocking that he freezes. Why does this happen? Why doesn’t he run to save himself? The reason is because at that moment, he is so frightened that he wants to run in every direction, all at once. Therefore he cannot run in any direction. This is to say that the entire heyulie for movement wants to come out at once. Because of this, he cannot limit himself to any one direction and is immobilized. Nonetheless, after a moment, when he gets hold of the desire to run in all directions and concentrates on one specific line of movement, he regains his ability to move, and runs for his life.

Another example is a person who stutters. The reason he stutters is because he is trying to bring out the whole thought in one shot. There are a wide variety of ways that one thought may be expressed, as we see, that two people may express the same idea with completely different words, but he cannot limit himself and concentrate on one specific line of speech to the exclusion of all others.

From theses examples we can clearly see the need to restrain oneself from all the possibilities, and concentrate on one specific line of thought or movement in order to be able to bring them out.

Another example of this is the teacher-student relationship. When a teacher wants to teach a student, he must set aside the deep and broad understanding of how he knows the subject and concentrate on its central point, as it applies to the student. Only then can he draw out a line of explanations from this point, suited to the mind and temperament of the student. Were he to attempt to teach the subject, according to his own deep and broad understanding of it, without focusing on the point, to the exclusion of all else, the student would fail to comprehend the subject at all. Again we see that in order to act, there needs to be restraint and concentration.

1:15 Restraint

Now that we have understood the need for restraint for a human being to bring out an action, we may likewise discern the matter of restraint above, in the Infinite Light. In order for there to be a transition from the infinite revelation of Ohr Ein Sof, to a limited line of revelation, there must be a Tzimtzum – a restraint. Ein Sof (The Infinite One) concealed the Infinite Light within Himself, so that the central point, as a finite revelation, could be revealed.

This may be understood from the teacher-student relationship. The teacher understands the subject in a broad and deep manner. Because the student is not on the same intellectual level as he, the teacher must remove from his own mind, the entire breadth and depth of it, so that all that remains is an impression of the subject, the central point. Of course, the teacher did not actually forget anything. He merely put it aside, for the time being, and concealed it. He has not forgotten it at all, though he has put it “in the back of his head”, so that it is not at the forefront of his consciousness. However, if someone were to ask him a deep question on the subject, he could answer it immediately and expound on it at great length, even though he is presently teaching the student with brevity.

So too, above, in order to create a limited world, G-d concealed the revelation of the Infinite Light into Himself. This concealment brought about the revelation of the finite as a “central point”, so to speak. But this concealment is not an actual concealment, in the way of forgetfulness. Even though He has “set it aside”, so to speak, He knows it totally. This means that even following creation, the entire Infinite Light and revelation of G-d “encompasses” the entire Creation in a hidden way.

We also see, that the Tzimtzum is not a true concealment because its entire intent is actually to reveal, just as a teacher’s true intent is to reveal knowledge to the student rather than to conceal it. Nonetheless, he conceals the way he knows it and reveals it according to the capacity of the student. In the same way G-d did not create the world according to His ability, but according to our capacity. Were a teacher to “reveal” the entire length, breadth, and depth of a subject to the student, the way he himself understands it, it would be beyond the capacity of the student’s vessel to receive. In actuality, this would not be revelation at all, but concealment.

But even more than this, the teacher’s true intention is not merely to teach the student a lesser knowledge, but rather, his ultimate goal is that the student should receive the full knowledge, as he himself knows it. This is analogous to a great mathematician who is teaching small children mathematics. He cannot teach it to them the way he understands it, because he knows geometry, algebra, trigonometry, numbers theory etc., all of which are completely above their heads. He must first remove the way he understands mathematics from his mind and focus on the central “theme” or “point” of mathematics. Then from this point he will “draw out” smaller points, which will be the building blocks for greater and greater understanding of mathematics. First he will teach them to add, then to subtract, multiply, divide etc. In this way, he will move from point to point, on his line of explanation. His ultimate goal, though, is not that they just know to add and subtract etc. Ultimately, he wants then to know mathematics as he does.

In the same way, it must be understood, that G-d’s goal in Creation is not just to reveal G-dliness in a limited fashion. Rather, through greater and greater revelation, the ultimate goal is that we truly know G-d, as He knows Himself, so to speak. This will come about in the World to Come. About this Isaiah 64:3 states, “No eye has seen it.”

N The ultimate goal of Creation is for us to participate in Creation — or bring about its destruction (so to speak – though it might be only our own demise). This is brought about by deepening our knowledge and understanding of the revelation that we call Creation, through which G-d reveals Himself. Thus, only by knowing G-d as revealed though His Creation, can we take up our true position as co-creators of our very existence.

Furthermore, the entire length, breadth and depth of the subject as the teacher understands it, is implied in the central point that remains. This may be understood by the fact that in the short rulings of the Mishnah, is included, in an implied, hidden fashion, the entire length and breadth of the Talmud. In the words of the brief explanation, the entire length, breadth and depth of the full understanding is implied. Likewise above, an impression of the entire Infinite Light is concealed in the central point that remains after the Tzimtzum. For this reason, this central point is called the Reshimu – “The Impression”, because it retains in itself, in a hidden way, an impression of the entire revelation of the Ohr Ein Sof, which was withdrawn.

We now may summarise several points in regard to the Tzimtzum:

  1. The Tzimtzum cannot be understood literally, for this would imply a limitation in G-d, Heaven forbid. Rather, we must say that it is only the Ohr Ein Sof – “The revelation of the Infinite”, which was withdrawn, and not the Ein Sof- “The Infinite One”, Himself. Furthermore, this concealment of his revelation is only in relation to us, the receivers, rather than Him, the giver. From His point of view, nothing has changed, as the verse states, “I, HaShem have not changed.” Just as He was one and alone before the creation, so is He one and alone, after the creation.
  2. The concealment brought about by the Tzimtzum is for the purpose of revelation rather than concealment. If G-d would reveal his light according to his ability, rather than our capacity, that revelation would actually be concealment, because it would be totally beyond us. Therefore, even this concealment is actually part and parcel of His desire to do kindness, which was the motivating factor of creation.
  3. G-d’s ultimate intention is not to reveal a limited revelation of G-d. Though He reveals according to our capacity to receive, nonetheless, the ultimate intention is a full awareness of G-dliness. This will happen in the future, in the World to Come.
  4. An impression of the entire Infinite Light is hidden in the central point of the Reshimu.
  5. It must be understood that this Tzimtzum (holding back) and Reshimu (impression of the point), are still totally within Himself. This is similar to the teacher who sets aside his own understanding of the subject and concentrates on its central point, before he draws out an actual line of teaching from this point, or in the analogy of the person who is attacked by a mountain lion, this is when he restrains his urge to run in all directions, and concentrates on the point of running in a specific direction, before he draws out an actual line of movement from this point.

1:16

1:46 Mazalot

Though the line of thought and the particular points which make it up, extend from their source in the central point, nevertheless, the central point is present throughout the entire continuum of the line from beginning to end.

The entire Creation, from beginning to end, is implied in this general post-tzimtzum desire. Each particular of the general desire is subdivided into smaller particular desires, and each of those subdivides into even smaller particulars etc. Each desire is only a particular, relative to the general desire that encompasses it, but is a general desire, relative to the particulars included in it.

N This is expressed by the flower of life 

Notzer

The eighth mazal, Notzer, is the ability to reveal new insights. It is the source and potential for intellectual insight as it exists in the desire (Arich). This “Potential for intellectual insight” (Koach HaMaskil) is the “Insight on the level of desire”. This is indicated by the fact that the letters of the word notzer (נצר) may be rearranged to make up the word tzinor (pipe, צנר), meaning that insight flows down from there.

–  preserve mercy… Through the chesed of the Holy One, Blessed is His Name, He preserves the space containing this ability. It is a potential that He makes available to those who are willing and able to cleanse themselves correctly, so that we may be able to access these insights.

Ve’nakeh

The thirteenth mazal, VeNakeh, is the ability to develop the insight so that it “develops and grows”. It is the source of the intellectual comprehension of the insight as it exists on the level of the desire (Arich). This is “Comprehension on the level of desire”. This is indicated by the fact that the Hebrew word nakeh has the same etymological root as the word yenikah which means “to suckle”. This is analogous to a child who suckles his mother’s milk, which causes him to develop and grow.

A great  pleasure is what gives rise to great desire. (p44)

> The power of innovation is specifically rooted in the desire (Arich) and even higher, in the pleasure (Atik)

N Do what you love…

Sefirot

The ten sefirot have names. These names are the vessels for the sefirot. The reason for this is because a name draws out the essence and spreads it forth into revelation. This is understood by the fact that when one’s name is called out, it draws that person’s essential identity and attention toward the caller. Furthermore, a name is what gives description to something…  the names of the sefirot etc. are the descriptions which contain and bring the G-dly light into revelation.

Footnote: In general, the ineffable name of G-d has four letters, Y-H-V-H (Hebrew). Each of these letters corresponds to and represents particular sefirot. The thorn of the first letter, yod, corresponds to Keter. This is because it is from this tiny point that everything originates. Nonetheless, it remains completely hidden. The body of the yod itself, corresponds to Chochmah. This is because, as mentioned above, Chochmah, like the yod, is a point, the seminal drop which flashes into Binah. Binah corresponds to the first heh of the Holy Name. This is because this is where the point of Chochmah becomes expanded and developed into a tangible comprehendible thought with a length and width, similar to the shape of the heh. The next letter is vav, whose numerical value is 6. The vav corresponds to the 6 emotional sefirot. The final letter is heh. This corresponds to Malchut, which represents tangible actualization.

1) The first aspect is that the vessels give form and definition to the lights. This is in order to give them defined existence. Furthermore, it is because of the vessels that a transformation from spiritual existence to physical existence takes place.

2) The second aspect is that the vessels limit the light, just as the physical brain limits the power of thought.

1:57

There are two kinds of limitation:

  1. The first is the essential “ability to limit”. For example, a person has the “ability to limit” the unlimited power of movement to a specific movement. This “ability to limit” exist even before it becomes limited to any “actual movement”.
  2. The second is the “actual limitation” to a specific movement when he moves his hand. Now, even though the limitation into an “actual movement” depends on the “power to limit” of the soul, nonetheless, the “power to limit” and the “actual limitation” are not comparable to each other. Firstly, the one is spiritual and essential, while the other is physical and separate from the self. Secondly, the ability to limit is not an “actual” limitation. It is only that he limits his power according to his desire and choice. It is not that he is actually limited and that he does not have the power to spread forth to a greater degree. Rather, it is simply that he does not have the desire to do so. Although it is the source of actual limitation in the movement, it itself is not actual limitation at all.

Likewise above in the sefirot, this “Power to limit” is the essential power to limit (Koach HaMagbil), which is the source of the vessels which define the lights of the sefirot. Furthermore, the “actual limitation” is dictated exactly according to the “power to limit”. Therefore, although the vessels define the light through names (definitions), nonetheless, it only goes according to the decision in G-d’s essential ability to limit (Koach HaGevool). Furthermore, the ability to limit becomes one with the limited action. For example, the ability to limit the power of movement of the hand becomes one with the actual limited movement of the hand. This, then, is the meaning of the statement, “He and His organs are one.”

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It is clear that there are two matters to every vessel: form and substance. For example, in an eye, the substance is the physical vessel of the eye, whereas the form is the spiritual power of sight. In a brain, the substance is the physical organ of the brain, whereas the form is the spiritual power to think, etc. It is clear that the substance of the eye limits the spiritual form of the eye which is the power of sight. Nonetheless, somehow, the substance of the eye is patterned after the spiritual form for sight. Because of this it can contain it. It is because of this that it becomes a vessel to it, like a glove to the hand. Likewise, the physical substance of the brain limits the spiritual form which is the power to intellectualise. However, though the two are essentially different, the one being a spiritual heyulie and the other being a physical organ, nonetheless, the physical substance of the brain is somehow patterned after the spiritual form of the heyulie to think. It thereby is a vessel designed to contain it.

Now, substance is made up of the “thickening” of the form. For example, ice is nothing more than “thickened” water. It is specifically when the water thickens that it loses its fluidity and becomes solid. Furthermore, it is the last level of form which becomes the first level of substance.

It was further explained that the lowest level of the upper world, becomes the highest level of the lower world. This is to say that the Malchut of the upper world becomes the Keter of the lower world.

Note That is the conventional view. I have also investigated (inspired by Yehuda Halevi) to medidate upon the possibility of Malchut of the upper world emerging at Tiferet  of the lower, thus Keter of the lower word sits on Tiferet of the upper.
This goes against the principle expressed above, of the lowest of the upper becomes the highest of the lower. I realise it introduces a greater complexity into the design of the ladder.

1:59

As mentioned above, the vessels come about from the “thickening” of the lights. This can be understood as follows. As explained earlier, the concept of a name is that it defines and describes something. It was further explained that the lowest level of the upper world, becomes the highest level of the lower world. This is to say that the Malchut of the upper world becomes the Keter of the lower world.

A more tangible example of this is that from the letters of this book, which constitute its most external level, the inner intellect and motivation of the reader come about. When this book is studied thoroughly until its ideas “settle” in the mind, they become “thickened” to the point that they congeal as “concrete” concepts. At this point, not only do they become assimilated into the mind of the student, but he then will be able to convey them and explain them to others. From the last level of the letters of his thoughts, the ideas will come into his speech to convey them to someone else. This is how names work in general. From the external name and description of Chochmah of Adam Kadmon, the tangible light and revelation of Chochmah of Atzilut is revealed. It is from the “thickening” of the internal light that the vessels of that light come about. These vessels, in turn, become the “light” of the next level.

N Rather, to express this more accurately, in my mind, would be to say:

From the external name and description of Chochmah of Adam Kadmon, the tangible light and revelation of Chochmah of Atzilut is revealed. It is from the “thickening” (or densification) of the internal light that the vessels of that light come about. These vessels, the substance of the light, in turn, become the “light” of the next level.

So, as in the above example of a customer placing an order with a craftsman, from the internal letters of the seminal idea in the mind of the customer, come the letters of thought in the customer’s mind, of the details of the object he wants. Then, from those letters, come the letters of speech of the customer. This is when he orally “names” the object, such as saying “chair” or describing it to the craftsman, and as was stated above, to describe something is to name it. When the craftsman understands what the customer wants, this becomes his inner desire and his thought, speech and action, until at the end of the process, he crafts the actual object.

Now, when the customer goes to the craftsman and tells him to make a “table”, this is its external name. On the other hand, when the concept and description of the “table” is in his mind, this is its internal name. We see that there are internal names and external names.

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Furthermore, the connection between the sefirot of the middle line is instantaneous, for it is as if they are one thing. For example, it says, “Adam knew Eve.” Of course, this does not mean that he simply knew her. Rather, there was a physical connection between them. This being the case, why did the Torah use the terminology of Da’at (Knowledge)? The reason is because there cannot be a physical connection between a man and a woman without a mental connection and interest. Another reason is because the connection of the mental with the physical is instantaneous. Physical arousal occurs simultaneous to the mental arousal, as if they are one thing. Another factor is that all the sefirot of the middle line are essentially one matter, that of attachment, connection and interest. Da’at is the mental attachment and connection. Tiferet is the heartfelt emotional attachment and connection, and Yesod is the actual or physical attachment and connection.

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Now, in order to understand the concept of the enclothements of thought, speech and action, we must first understand the source of the letters.

As mentioned earlier, in relation to names, the letters define and give description to everything. The letters give each thing tangibility and defined existence. It may therefore be stated that the source of the letters is literally in the very essence of the soul itself. If this were not so, there could not be any kind of revelation from the essence at all. For example, a desire cannot be revealed as a desire without its letters of description.

N Is there no other communication that can be non-verbal? It is only in the final expression that we might need letters. For is it not possible to imagine a form of communication that uses images - like pictograms, or holograms or even asian scripts - especially geometrical ones. For geometry has played a large role of geometry in describing the things around us in a diagrammatic fashion, just as art speaks of the world in illustration, and “sacred” geometry being that geometry which  can be used to describe the spiritual interface.

Likewise, in G-dliness, it is understood that the source of the letters is the essential ability to give description and tangible existence to everything. This includes giving definition to both the infinite and the finite. In other words, infinity too is a defined state, just as the finite is a defined state, in that it is defined to being infinite. Now, being that the letters are the source of the “Somethingness” of everything that exists, their source must be higher than everything else. The source of the letters is, therefore, in the very essence itself. For this reason G-d is called the “True Something” (Yesh HaAmeety).

N One must also note that due the fact that all images of G-d (and His minions) was forbidden in the Jewish culture, there would be an excessive focus on letters (especially because of the influence of our Holy Book, the Torah).

1:76

It is stated in the Zohar, “He made clothing for them (the sefirot) from which the souls of human beings come out.” Now, according to what was explained above, how is it possible that from a totally separate thing, like clothing, the essence of the human soul can come out?

It must therefore be understood that what is considered to be a “garment” on one level can become the essential light of another level. This may be understood by examining what takes place when one person communicates a desire or an idea to another. From the essential desire of the first person, his desire descends, in the fashion explained earlier, until it is enclothed within his thought. It then descends further to his emotions, and finally, is “enclothed” in his speech. However, in and of themselves, the words he speaks are merely a conglomeration of external sounds which have no intrinsic connection to his desires, thoughts and feelings.

Let’s say he communicates his desire or idea over the telephone. The external sounds of his speech become “enclothed” and converted into electronic impulses that travel through the telephone lines. They then are reconstituted in the receiver on the other end of the line. The person on the receiving end is not hearing the voice or speech of the speaker at all. He is only hearing an artificial approximation of his voice, reconstituted from electrical impulses. He certainly cannot hear the thoughts of the speaker, and certainly not his desire. Actually all he is hearing are consecutive sounds. However, enclothed within these sounds is the desire, intellect, emotions, and speech of the speaker. If the listener is influenced by these thoughts and ideas, this “enclothement” may become his inner desire, intellect and motivation. What is a most external level relative to the speaker becomes the deepest motivating factor for the listener.

An additional example may be understood from the letters of this book. The letters themselves are nothing more than physical squiggles of ink on paper. Nonetheless, when they are absorbed by the reader they become his essential inner motivation and intellect. It is also understood that the external speech of a political or spiritual leader becomes the inner motivation and intellect of his devoted followers. From this it is clear, that what is an enclothement relative to one level, may be an essential desire and motivation relative to the next level.

We may now understand the above statement of the Zohar that what may be regarded as the essential soul relative to one level, may be regarded as a separate “garment” relative to the level above it. 

[!warning] Math
There is a mathematical representation of this. And it goes something like this. The surface of any hyperspace is one dimension less than the space of the object (or form). For instance, a 3-dimensional sphere has a 2-dimensional surface, that we call a ball. But that is only in the ideal world of mathematics. In the real world, it is actually a 3-dimensional surface, just one of the dimensions is very small. One could say that it has a skin, that is (almost) one complete dimension less. However, for it to be perceived — as an apparently 2-dimensional object — in 3d, it will have to have 3d, otherwise it will “dissapear” into the 2d world, which cannot “exist” (or is it be perceived by a 3d mind) in 3d!
In the terminology being used here, one could say that the 3d space of the sphere is being “enclothed” in the 2d skin that makes the ball. This 2d ball then becomes the essence of the object, in that it’s purpose is to be used in a football game.

1:79

We see that there are two general levels in action of thought. The lowest, cannot yet be considered true thought. Rather, it is the power to conjure an image in his mind. (Actually, this level is lower than “Action of thought”).

[!note] Interesting.
Nor can I deny it fully but it refers to the shaman journeying, and it’s therapy through the emergence of and integration of images from the imaginal part of ones being.
Bicameral Consciousness speaks of this very thing, that he refers to as “reactive” consciousness.

1:81

As explained earlier, Binah is the analytical comprehension and explanation of a subject to its length and breadth. When one is thinking into the depth of a subject, since his mind is into the depth of comprehension, it is not yet divided into actual divisions and combinations of letters. Rather, it is completely in Machshevet Sechel, which, as mentioned before, is the matter of thinking the meaning in a holistic manner. For example, when I think “car” and when an automobile mechanic thinks “car”, we are both holistically thinking the same thing.

Now, the “Five severities of Understanding” (Hey Gevurot D’Binah), are the ability to bring down the light of this thought into divisions of various combinations in a detailed manner of specifics, rather than only holistically.

These “Five Gevurot of Binah” are also known as “the protrusions of the seal” (Petoochei Chotam). When making a seal, or a stamp, one carves away the rubber leaving a protrusion of the remaining rubber, thus forming letters. Likewise, the “Five Gevurot of Binah” represents the ability to remove part of the whole. The particulars that remain become the focal point and stand out, so to speak. For example, when an automobile designer or engineer needs to think about designing the next model of vehicle, he no longer thinks “car” holistically. Now he thinks “engine” or “seats” etc. In effect, he has removed part of the whole, and now focuses on specifics.

(Nonetheless, he must still remember that he is thinking about the seat of a car, rather than any type of seat. This ability, to remember the holistic overview even when he is focusing on the specifics, comes from Chochmah. As mentioned earlier, Chochmah is the overview of the entire thing in a holistic way. It is for this reason that the power of memory specifically comes from Chochmah.)

1:83

in Sefer Yetzirah, “The beginning is bound up with the end and the end with the beginning”. Therefore speech, which is the end, is bound up with the beginning (Chochmah).

1:84

From all of the above, which is the allegory, we may now have a greater understanding in the analogue, which is the first source, the essence of the Infinite Light of G-d. When the desire to do kindness arose in His simple essential desire before the Tzimtzum, these three levels of thought, speech and action of thought existed in the way of a heyulie.

[!question] Why desire to kindness?
Just that a desire arose in the perfect being, would be sufficient for creation to emerge. We need to understand it as kindness, for the Holy One, Blessed is His Name, can do no wrong.

1:91

The “Chashmal” is called “The Protector of the Emotions”. The explanation is as follows. Once a person has already done the analysis, or has already come to an understanding of something, he does not need to rethink the entire matter over and over again, each time the subject comes up.

(In mankind, Chashmal’s do not only exist on an individual level, as in the above example, but also on a national level and even a multigenerational level. So for example, a previous generation may have done the analysis into a subject and come to a conclusion, and the  following generations may just operate on the Chashmal which remained from previous generations.

An example of this is the theory of evolution. In a previous generation certain individuals did an “analysis” of the available data and came to the conclusion that humans “evolved” from apes. Most people today, however, who subscribe to this belief have not done the analysis to arrive at this conclusion. Rather, they accept it as fact, and may even swear by it. Furthermore, if one were to tell them otherwise, their emotions would be ignited with fiery indignation and they would consider him to be an unenlightened ignoramus and a boor etc. Nonetheless, they cannot logically explain the truth of their position. Their emotions are merely operating on the basis that “Science” says so, and therefore it must be true.

Another example of this is Christianity. Millions upon millions of people believe in Christianity blindly without ever having examined the truth or falseness of it, and yet they have fiery emotions about it. These emotions are not the result of their own intellectual investigation and understanding, but are the result of the “conclusions” of previous generations etc. They just “take their word for it” as absolute truth, without any thought or analysis into the actual truth or absurdity of it. This too is a Chashmal, but on a multigenerational or national level.)

In the same way, the original source and root of the garment called Chashmal is within the very essence Itself. It, therefore, can become disconnected from the intellect, yet remain vital.

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The world was created according to our capacity to comprehend G-dliness through it. Because of the “Shattering of the vessels” the world appears to be separate from G-d and the truth of reality is concealed. To us, the singularity of G-d is hidden, but this is only because, like in the analogy of the child who only sees the disjointed letters of the alphabet, we do not yet know how to “read”. We do not understand how the letters come together to make up words and how the words come together to make up sentences and paragraphs, and that there is meaning there. We have not contemplated the allegory to understand and see that which is being allegorised. In our minds, even the fragments (the letters) which we do understand are scattered and we cannot understand the “meaning” within them. This is because we have not analysed them and placed them in their proper order as “words” and “sentences”, so to speak.

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The shattering of the vessels takes place in the “emotions of Binah” (Midot D’Binah). As explained earlier, the emotions of Binah are the “therefore” and conclusion which results from the analysis.

It is clear that the shattering of the vessels takes place only in the “conclusion”, in the seven lower qualities, which are the emotions of Binah. In contrast, there is no shattering in the analysis of Binah of Binah itself, although it is the source of the “shattering of the vessels” which takes place in the conclusion.

Now, there are eight qualities which are associated with the “shattering of the vessels”. These are the eight lower sefirot of Binah. These are Binah of Binah, Da’at of Binah, Chesed of Binah, Gevurah of Binah, Tiferet of Binah, Netzach/Hod of Binah, Yesod of Binah and Malchut of Binah. These sefirot of Binah are known as the ‘Eight Kings of Tohu’.

They are called the eight kings of Tohu because the Torah states, “And he reigned and he died etc.” in reference to the kings of the Edom, the descendents of Esav, Yaakov’s twin brother. These twins represent the twin worlds of Tohu (chaos) and Tikun (rectification). Esav, was a wild and impulsive man, while Yaakov was “a wholesome man who dwelt in tents.” While Esav was off stealing, killing and raping, thus embodying the world of Tohu (Chaos), Yaakov was busy acquiring wisdom and perfecting his character, thus embodying the world of Tikun. The eight kings of Edom are therefore referred to as the kings of Tohu, representing the qualities of Tohu.

Because these are the “Kings of Tohu”, the one must die before the other can reign. As explained above, this is like the example of a very narrow minded person who is incapable of compromise. If such a person is kind, his kindness will know no restraint. Eventually, his kindness breaks down and he goes to the opposite extreme of becoming very unkind, etc.

Now, it is understood from the above that “death” only affects seven of the kings. These are the seven lower kings of Tohu which are the emotions of Binah. In the eighth king of Tohu, which is Binah of Binah, there is no actual death. This is because, as explained above, pure, undiluted analysis, does not lead to a “shattering”. On the contrary, it is the source of rectification.

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The Torah calls Yosef “The Interpreter of Dreams” because it is he who interprets the dream, putting everything into its correct order, thus making sense of confusion and bringing out the true and correct meaning. “Yosef the interpreter of dreams”, represents the eighth king of Tohu which is Binah of Binah. In other words, when one thoroughly analyses something which is in a state of confusion, examining its every facet repeatedly, turning it over and over in his mind and delving into its every particular, he will finally arrive at a flash of intuition which will bring everything together in its correct order, thus binding it as a complete unity. Because he went through the contemplation, the result is that he will receive an automatic flash of intuition into the “Truth of the reality of what is”.

This is because he is using his intellect, whereas when he was “asleep” his intellect was  withdrawn. When he was “asleep” he did not contemplate or investigate the reality of what is. It was just a “dream” that passed him by, without his stopping to examine it for a moment. Even if he did contemplate it somewhat, he jumped to conclusions and did not analyse his conclusions, to make sure they were correct, or how they fit into the general scheme of things, etc. The eighth king of Tohu, however, does not die, as do the emotional sefirot of Binah. This is because in Binah of Binah, even when there is error, nonetheless, because of continued analysis and contemplation, the errors eventually are weeded out and uprooted. The analysis continues until, finally, true reality is revealed and understood. However, this is only so if the “Primal desire” of the person is to understand. However, if there are any ulterior motives, (as explained earlier, in the explanation of the ‘arms of Arich Anpin’) then he will not succeed, for his analysis will be a rationalisation. It will not be objective, and will, therefore, not be true Binah (Understanding). Because of this, Binah of Binah, which is the eighth king of Tohu, is called Mashiach ben Yosef (Moshiach the Son of Yosef, The Interpreter of Dreams). This is because it is specifically contemplation and analysis which transforms the “Cloak of leather” into a “Cloak of light”. An examining mind and a comprehending intellect make the difference between a confused “dream” and the “waking state” of true reality revealed.

(From this we may also understand the verse in the Shema prayer, “Do not stray after your eyes or after your heart etc.” What your heart feels and what your eyes see may deceive you. However, the verse does not say do not stray after your intellect. This is because if something is honestly analysed to its ultimate conclusion, the truth will ultimately be revealed.)

(Through Deep contemplation and analysis into the “Truth of what is”, new emotions are born. The “Cloak of Leather” is when the emotions are cut off from their source because they are based on the delusions of a confused intellect. Through the contemplation of Truth everything reconnects to its true source in G-d and his intellect gives rise to new emotions. These are the emotions of true love and awe of G-d, which are born out of a deep and profound attachment to G-d.)

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[!note] Notes

  • Shattering - need to walk own specific path.
  • in realm of perfection we have free will. Driving on the perfect road, fall asleep, come off road into ditch or other on side. Do we blame the road?
  • relationship with G!d. One of faith. Only wants good.

Before we begin to explain the sefirah of Malchut (Speech and Action), let us recap what we have learned up to this point. From the above, we understand several matters pertaining to the shattering of the vessels;

  1. The Shattering of the vessels takes place only in the seven lower emotions of Binah. However, although it may be the source of confusion, there is no “Shattering” in Binah of Binah (or hitbonenut) itself. It is only in the conclusion of the “Therefore” that there can be an actual departure from truth.
  2. The “Cloak of Leather” refers to the condition of the Chashmal before the rectification (Tikkun), and brings about concealment, whereas the “Cloak of Light” refers to its condition after the rectification, and brings about revelation. These two “cloaks” are actually one and the same garment, except that after the rectification, it sheds light on the One who is enclothed in it (G-d), whereas before rectification it actually covers over and conceals Him. This is similar to an allegory. When we fail to realise the connection between the allegory and that which is being allegorised, the allegory conceals rather than reveals. In contrast, when we realise the connection, the very same allegory reveals the essence of the concept.

[!note]
Here we have another example of the sphere and the ball. When the leather skin of the ball is understood as being an effect of the space expressed by the air that is within the ball (without which it would no longer be an effective ball), one realises that the actual essence of this ball exists in the space inside (or enclothed by the leather clock), rather than in its actual “substance”.

  1. The “Shattering” is ultimately for a positive purpose. It creates the possibility of “Darkness” and “Confusion”. When the light of truth is seen within the darkness, its radiance and brilliance is more greatly recognised and appreciated. For example, if one were to instantly understand everything, without any toil or effort, there would be no pleasure and appreciation in it. It is specifically because he toiled and laboured to understand that he derives great pleasure and appreciation when he finally does understand.

  2. Another purpose of the “Shattering” is to give the possibility of existence to creatures that appear to be separate entities from G-d’s absolute unity and singularity. This is similar to the allegory which appears to be separate from that  which is being allegorised. However, when the concept being allegorised is understood through the allegory, the allegory itself becomes a “Garment of Light”, which illuminates and sheds light on that which is being allegorised.

  3. Another matter which arises from the “Shattering of the Vessels” is the concept of good and evil. Good means that G-dliness is revealed, evil means that G-dliness is concealed. In other words, when the allegory is connected to that which is being allegorised, it is good, for it is one with its source. However, when the allegory is separate from its source, it is evil, because it becomes a separate entity, with a sense of itself, separate and apart from G-d. This sense of self, as a being separate and apart from G-d, is the source of all evil, and in essence, is the belief in dualism and multiplicity, which is tantamount to idolatry.

    (These two “Cloaks” are also known as Aspakelaria HaMe’irah and Aspaklaria SheLo Me’irah. In other words, it is either like a magnifying glass which magnifies the light, or it is like a mirror, in which one can only see his own reflection.)

  4. The rectification (Tikkun) of the shattering comes about specifically through intellectual investigation and analysis. This is the eighth king of Tohu, also known as Yosef, the Interpreter of Dreams, or Mashiach Ben Yosef. This is because when one honestly contemplates and analyses something to its very source, he will ultimately arrive at G-d. In other words, the allegory will reconnect to that which is being allegorised, dispelling all confusion and disunity.

  5. Through the ultimate rectification, evil will be destroyed completely. As explained, evil is the absence Divine revelation. This being the case, when G-dliness is revealed evil ceases to be. When the allegory will be revealed as being one with that which is being allegorised, there no longer will be any sense of self, separate and apart from G-d’s absolute singularity.

1:105

At first, the stature of Malchut is like a point under Yesod. Afterwards it is “built up” into a heh (the final heh of G-d’s four letter name) as before (as the heh of Binah). The explanation is as follows:

  1. From the angle of the giver, before a person can speak, he must first focus on the point he wants to convey through his speaking. Only after this can the point expand into a “Heh”. This means that only once there is a point which he wants to give over, can he speak. This is similar to the relationship between Chochmah and Binah as explained before.
  2. From the aspect of the recipient, when for example, one is receiving a teaching, he cannot lengthen or broaden the concept in his mind as long as he is still receiving. The student should not contemplate and analyse what the teacher is saying while he is still involved in receiving the knowledge etc. Rather, he must focus his mind completely on the teacher and the subject he is teaching, making himself into a “point”, so to speak, so that he may fully absorb the knowledge being transmitted to him. Only afterwards, when he reviews the subject in his mind, can he analyse and contemplate what he has learned and “expand” on it in his mind by contemplating all its ramifications and applications.

[!note]
A three step process:

  1. Receiving (point)
  2. Analyse & contemplate (lines/vectors)
  3. Expand (structure)

1:106

As mentioned before, Malchut is called “Dal” which means “poor”. This is because “Malchut has nothing of her own” (Malchut, Leit la m’garma kloom). She only has what she receives from above. This is why Malchut is compared to the moon which receives all its light from the sun.

We will now explain the aspect of the intellect of Malchut. As mentioned earlier, the “Thought of speech” comes from the “Speech of thought”. As explained before, “Speech of thought” is when he is thinking exactly what he wants to say, immediately before he says it. The divisions and combinations in his actual speech will be exactly according to how he thought to speak. This is the intellect of speech.

The “Emotions of speech”, is the emotion which is heard in the voice, as explained above in regard to the “Voice of Yaakov”. These are the various combinations of water, fire and vapour (Chesed, Gevurah and Tiferet), which give emotion to the speech, as explained above.

Yesod is the “Giver” or “Influencer” and is called “Kol” (Everything), as in the verse “Ki Kol BaShamayim U’BaAretz”, which means “Everything in the heavens and the earth” and which translates into Aramaic as, “He unites the heavens and the earth”. The reason Yesod is called “Kol” (Everything) is because all the influence gathers there before it comes out into revelation. The Zohar calls this, “Knishu D’Kol Nehorin” (The gathering place of all the lights before they come out into revelation). In contrast, Malchut, the recipient, is called “Kalah” (Bride). However, the word Kalah also is the feminine form of the word Kol and likewise means “Everything”. This is because since she “has nothing of her own”, Malchut is the receptacle for everything above her.

1:107

The sefirah of Malchut is unique and different than all the other sefirot in that it requires an “other”… The recipient of the kindness is not the source of his desire to do kindness.

In contrast, by its very essence, the quality of Malchut (Kingship), which is the desire to rule over others, requires the existence of another to rule over. … This is the meaning of the statement, “There is no king without a nation”, because at its essential core the quality of kingship depends on the sublimation of a People to their king.

This is especially evident by the fact that what causes the quality of Malchut to be aroused and spread forth is the sublimation of the subjects to the king, that they uplift him and accept him as their king… it is specifically the desire of the people to sublimate themselves to him that arouses his desire to be their king.

… Nonetheless, the fundamental desire to do kindness is not at all dependant on the recipient. The giver is kind because he is kind, unrelated to whether or not there is a recipient or how worthy or unworthy he may be.

… even a child possesses an essential desire to rule over others. A child, by nature, desires to dominate over all things, even animals. (This desire to rule is unique to Mankind, as opposed to other qualities such as kindness, which may be found in animals as well.) Even so, unlike the other qualities, it is clear that the pleasure and desire to rule specifically relates to something or someone outside of the self. A person may be kind to himself or strict with himself, but he cannot be king over himself, and although he may exercise “control” over himself, this self-control is a function of the quality of Gevurah rather than Malchut.

Now, when it comes to G-d, there is no “other”, as stated, “There is nothing else besides Him”. If so, how can this principle be applied to G-d? There is no “other” over which to rule!

However, it is specifically because of this, that the “building up” of Malchut into a complete stature, which possesses pleasure, desire, intellect and emotions, etc., is only possible if G-d desires that there be something outside of Himself, over which to rule. This was the reason for the first Tzimtzum, which brought about an “Empty place” (Makom Panooy). Its purpose was to bring about something outside of His essence into existence, thus making it possible for Malchut of Ein Sof to rule over it. Furthermore, it is for this purpose that He created the matter of free choice, to make it possible for us to choose to sublimate ourselves to Him, thus arousing His desire for the existence of the world. This is the meaning of the verse, “Your kingdom is the kingdom of all worlds”. G-d’s desire to be King is the source of all worlds, and our desire to sublimate ourselves to His Kingship, is what arouses His desire to be King. Therefore, even before the first Tzimtzum, the motivating factor for the Creation was the possibility of our freely choosing G-d as our king. If we choose G-d, the world has purpose. However, if we, G-d forbid, choose otherwise, the world looses its purpose and G-d no longer desires to create it.

From above we see that Malchut, similar to the other qualities, has an essential existence even before the existence of an “other” but that it is specifically the “other” which enlivens and awakens it. This is why we recite the ten verses of G-d’s Kingship on Rosh HaShana (Jewish New Year). By doing so, we accept the Yoke of G-d’s Kingship upon ourselves anew. This reacceptance and renewed sublimation to G-d on our part, awakens the essential desire for kingship in the essence of Ohr Ein Sof before Tzimtzum, and thereby gives continued existence to the world. This is the awakening of Keter of Malchut of Ohr Ein Sof (The Pleasure and Desire for Kingship in the Infinite Light) and is called “Ana Emloch” (I shall be Rule) as explained before.

This pleasure and desire for kingship is the first of the ten sefirot of Malchut. It, therefore, is called Keter Malchut (The Crown of Kingship)…

1:108

From the above, we may now understand how Malchut of Atzilut which is “The end of all levels” (Sof Kol Dargin) is G-d’s desire and pleasure to be king over the created worlds of Briyah, Yetzirah and Asiyah (Creation, Formation and Action). Now, in order for this kingship to be realized, there must be a Tzimtzum, a separation between Atzilut and the created worlds. This is called a Masach (Screen), and will be discussed later.

From the above, we may also gain insight into the statement in Sefer Yetzirah that, “The beginning is bound up with the end, and the end is bound up with the beginning”. In other words, the “end”, in which G-d actually rules over the world, is dependant on the essential desire to rule, which is in the “beginning”. However, the “beginning” must also be bound up with the “end”. This is to say that the essential desire to rule must be awakened by the “end”, i.e. by the recipients.

1:112

Furthermore, everything follows the intent of Chochmah, which is the source of the combinations, and is actually higher than the light of the intellect which is revealed in speech, as explained above that “the father founded the daughter”. (The power to combine is higher than the combination itself or even the concept being revealed, as explained before.) This may be understood from the following incident related in the Talmud. Rabbi Chanina ben Dosa was a very poor man. One Friday his daughter told him she did not have any oil to light the Shabbat lights. All they had in their possession was some vinegar. Rabbi Chanina ben Dosa said “May he who told oil to burn, tell the vinegar to burn”. His daughter used vinegar in the lamp and it burned. However, the vinegar remained vinegar. The combination of its letters stayed the same. What changed was G-d’s intent. The thought behind the combination of letters changed. In other words, the meaning of the combination changed, while its actual letters remained the same. Had the actual combinations changed, the vinegar would have turned to oil, but it remained vinegar. For example, if I arrange with you that when I say “yes” I mean “no” and when I say “no” I mean “yes”, you know that my “yes” is a “no”. The letters, however, stay the same. Only the meaning of the combination changes (i.e. the intellect of Malchut). This means that the vinegar remained vinegar but now G-d intended that it should burn like oil. G-d listened to Rabbi Chanina ben Dosa because he was a righteous man (a Tzaddik), as it says, “The righteous rules with his fear of Elokim”, i.e. with the 120 combinations of the name Elokim. However, the primary change takes place in the intellect of Malchut, in other words, in the intention behind the combination. G-d listened to Rabbi Chanina be Dosa and changed his intention of what the nature of the vinegar should be. In speech the vinegar remained the same, but in thought, its nature was changed. This is the meaning of the verse, “Everything that G-d desired he did”. Being that He created nature and is infinitely above it, he is not bound by any of its rules and can change them at will, all the way from the essential desire before the Tzimtzum, to Malchut of Malchut of Atzilut, and even lower, all the way down until the final physical actualisation in this physical and lowest world.

[!note] Not sure this is correct.
In order to allow free will, there has to be a space in which Ha’Shem either cannot or will not affect the result. As in order to enable vinegar to burn like oil, the change must occur all the way from Chochmah down to Malchut, if we are consistent in our acceptance that all streams from the upper realms, for that is where it is all prepared before descending

1:113

Briyah, Yetzirah and Asiyah (Creation, Formation and Action). In general, these three worlds are known by the acronym BiY”A. Generally, the world of Atzilut corresponds to the general sefirah of Chochmah. The reason for this is because Atzilut itself is still totally bound up with the essence, and is therefore still considered to be part and parcel of the infinite world of total G-dliness. Furthermore, just as Chochmah is called “Ain” (Nothingness) and Binah is called “Yesh” (Somethingness), this applies likewise, to the world of Atzilut relative to the lower worlds which follow it. In contrast, the worlds of Briyah, Yetzirah and Asiyah generally correspond to thought, speech and action. Briyah corresponds to thought, Yetzirah corresponds to speech and Asiyah corresponds to action. As was explained before, it is only in these realms of thought, speech and action, where “somethingness” arises.

1:114

… the partition between Atzilut and Briyah is called the Masach (Screen). It is stated that Malchut of Atzilut breaks through the screen, thus becoming the Keter of Briyah.

[!note] What if
the Malchut of Atzilut corresponds to the Tiferet of Briyah, and the Keter of Briyah to the Tiferet of Atzilut. We would still have a Masach separating them, though it would be a more complex separation, more like a brane.

… The meaning of the verse “For with You is the source of life, in Your light we see light”, is that from G-d’s primary light, a secondary light becomes visible. What is seen is only a radiance of a radiance. This is similar to the impression of the letters of a signet into to the wax. The impression that remains in the wax is only an impression of the letters of the signet.

… it is only from the last level of Chochmah that a flash of intuition comes into Binah. Furthermore, it is only through the intermediary medium of letters of description, that the light of the concept can be understood in Binah (Comprehension and grasp). The actual light of the Chochmah itself is altogether beyond the grasp of Binah. When a person has an intuitive flash, he does not perceive the light of Chochmah directly. The “light” which he “sees” is actually only the letters, which contain the light of intuition. Nonetheless, through the secondary “light” of the letters of the Chochmah as they come into Binah, the primary “essential light” of Chochmah is recognised though only viewed through the screen and partition of the letters, which is called a Masach.

This may be understood by how a television works. Behind the television screen there is a “ray gun” which emits a ray onto the back of the screen. When the ray hits the phosphorus points on the screen, they light up. What the viewer sees on the television screen is not the original light of the “ray gun”, but the secondary light of the phosphorus. Furthermore, the ray gun itself is just receiving the letters of binary code, which receives from the letters of the television waves, which receive from the letters of the broadcast, which receives from the letters of the video feed, which receives from the letters of the actors on the set, which receives from the letters of the director etc. The entire process chains down many levels and there is a profound “switch over” between one level and the next, so that one level is completely different from the other. Nonetheless, the ultimate purpose of this chaining down of lights and vessels is so that the viewer could sit in his living room and watch the show. This final act was the original desire and intention in the mind of the producer. This too is the aspect of a Masach.

1:116

In general, everything in existence is an expansion of an expansion of an expansion etc, of the ineffable name of G-d, as stated, “I, Havayah, have not changed”. Just as He was one and alone before the creation of the world, so is He one and alone after its creation. These expansions are explanations, so to speak. For example, the expansion of the letter “YOD” to “YOD-VAV-DALET” is an explanation of the letter “YOD”. The letters “VAV” and “DALET” can also be explained. In other words, the expansion of “VAV” is “VAV-ALEF-VAV”. The entire expansion is nothing more then the revelation and explanation of the details and the details of the details, until the finest detail. This is similar to the statement that King Solomon said three thousand allegories. This means that he said an allegory, which is an explanation of the analogue. In order for the allegory to be understood, he said another allegory on the first allegory, i.e. an explanation on an explanation. Then he said a third allegory on the second allegory, i.e. an explanation on an explanation on an explanation, until be brought the subject down, level by level, three thousand times. The analogue was enclothed in the first allegory and the first allegory was enclothed in the next allegory, etc. Each subsequent allegory brought about greater and greater revelation. Likewise, as explained before, a name is a description and explanation which reveals the essence of the thing being described.

[!Note]
The essence can only be revealed if the receiver has the capacity receive this essence. Somehow, the receiver must be able to or have already have an experience of this essence…

Therefore, the expansions of the name of G-d are explanations of explanations, revealing revelations upon revelations of the understanding of G-d, who is the original analogue. The expansions of the name of G-d are the details which reveal the whole.

However an allegory may conceal rather than reveal. If the recipient is unaware that this is an allegory which contains deeper meaning, he will learn nothing from it. Even if he knows it is an allegory, but cannot decipher its meaning, he will come up with wrong or shallow interpretations that will have little or nothing to do with the analogue. In the same way, the expansions of the name of G-d, may conceal rather than reveal. Each subsequent expansion will conceal more, to the point where there is a concealment of a concealment of a concealment etc. In other words, when one hasn’t got a clue as to what is being explained, each detail that is given to him, will confuse his understanding all the more, and the analogue becomes more and more concealed and removed from him, until to he is totally lost and separate from it. This is similar to an allegory that is misunderstood, such as the allegories of King Solomon. When the allegories are misunderstood, the last allegory, which is the three thousandth one, becomes the most concealed and appears to be a completely separate entity from the analogue. In the same way, this world is an allegory of an allegory or an expansion of an expansion etc, of the name of G-d. If it is understood correctly it reveals G-d all the more. However, if it is misread or misunderstood it may conceal G-d’s light totally.

1:118

From Abba and Imma of Briyah, (The intellect for the desire to create), are drawn the emotions of creation, which is called Zeir Anpin of Briyah. From Zeir Anpin of Briyah – (The emotions for creation) is drawn the actualisation of the world of Briyah, (Malchut of Briyah). As mentioned before Malchut is the letters and vessels for the light. Therefore, Malchut of Briyah is the letters of actualisation and revelation of the light of the world of Briyah. Malchut of Briyah is therefore the source of the actualization of the souls and angels from nothing to something in the world of Briyah.

However, there is no comparison between Atzilut, which in general corresponds to Chochmah, and Briyah which in general corresponds to Binah. One who understands this will be able to contemplate and understand the relationship between these worlds.

1:122, 1:123,

1:124

Now, our world is the world of total Kelipah (External shells). Because of this we perceive ourselves as independent entities, totally separate from G-d and G-dliness. Moreover, this is the very reason we perceive ourselves at all. In other words, every human being has an awareness of self solely because we live in a world of Kelipah. This is in contrast to the worlds detailed above, which are higher than our world. There, there is a balance between “good” and “evil”. Our world, however, is basically completely “evil”. There is an absolute concealment of G-dliness (which is the very definition of “evil”). It is specifically because of this that there is no innate sublimation to G-dliness, whatsoever, on the part of human beings. However, for this very reason, it is specifically human beings who have the free choice and the ability to accept the yoke of G-d’s kingship upon themselves and sublimate themselves to G-d’s commandments and desire, solely because they freely choose to do so, as opposed to the angels who are compelled by their nature. Therefore G-d specifically loves and desires us over and above all the angels, even the highest angels in the highest worlds.

It is solely through the contemplation of G-dliness that a person can have any emotions or relationship with G-d.

2:6

The way to attain the depth of a subject matter, the Omek Hamoosag (The depth of that which is being comprehended), is solely through the contemplative method called Iyun (Deep Analysis).

2:7

Now, the contemplation of Iyun constitutes keeping one’s mind on the concept and greatly analysing both its external and internal aspects, with the specific intent of arriving at its inner, essential core.

2:8

From the above it is understood, that the aspect of Da’at, (Concentration), is only a vehicle and vessel for the aspect of Binah (Analytical Comprehension).

2:9

From the above it is clear that the order of deep contemplative meditation is as follow;

  1. There must be an initial Da’at which is the focus and concentration of the mind on the subject matter to the exclusion of all else.
  2. As soon as the mind is focused on the subject, analysis must begin. This is the intellectual investigation into the matter. One turns it over and over in his mind  in an attempt to truly understand all the particulars of the concept and the relationships between its various components. However, what he is actually trying to understand is the very essence of the concept.
  3. The automatic result of the concentration of Da’at coupled with the analysis of Binah is an insightful flash of understanding (Chochmah) into the subject. This is the depth of intellect, which is the spring of Chochmah from where flashes of insight trickle forth into the comprehension of Binah, like lightning bolts.