Hidden G-d

#exc

”Display the glory of the hidden G-d"

The only way the Infinite Being could Know Itself, is by creating a being that perceives itself as separate, or alienated (from the truth of its existence)—in some way from HaShem. Thus we say He is “hidden”—and that that being would “seek G-d”, just as a child, when lost, would seek his Father. If you deny G-d, you place yourself outside the “game-play”, i.e. bench yourself.

Through interacting with G-d in our lives, He can See Himself. Those of us who are G-d fearing, form a mirror in which G-d can Contemplate Himself—an aspaklaria, a mirror, that does not shine, except with G-d’s Radiance.

In fact, we are a finite “reflection” of G-d, described as an “an image of G-d”—not the real deal, just a representation thereof—like a holographic image, or fractal. We are a “limited” (מצוּמצם) version thereof, a mini-world, if you wish. Just as the image you see in the mirror which though it looks like you, it is not you—only a two dimensional representation of you, and that is only of the skin in which you are garbed.

Within ourselves we have “creations” or “created living things” that will show us, and the world, who we are. Yet our “truth” remains hidden. The “real” person can only be apprehended intuitively (the realm of Chochmah) or by one who truly loves (or hates) you.

Truly, the journey is to know thyself. For only by being an “authentic” version of yourself, could you actually be reflecting G!d, else your “image", as that in the mirror is limited and thus not the true representation of who (or what) you are. For G!d is Truth and only interested in your truth, in seeing your true self, who you truly are. For only by showing, or revealing who your true self, can G-d apprehend His own Self.

One could think of oneself as a lens through which you see the “wider” world. If the lens is made from high-quality material, that has been carefully crafted, with specific attention paid to its purity, so it will give a clear and accurate image of what is occurring – for the lens (or mirror) through which it is being apprehended is clear.

Lech Lecha

(2019) [1:02:45] … On Understanding and Faith in the Zohar has an interesting piece on “Lech Lecha” as “Go to oneself.” She, Shifra Asulin, places this in the following context. Abraham was a deep thinker (seigel), and after diving into the meaning of the panoply of gods that existed at that time, he came to the conclusion that there is, and can only be, one sovereign being. That caused him to act the way he did. However, he got stuck, and could not go beyond, because you cannot apprehend G-d with seigel alone. That is why they stopped at Haran. There G-d spoke to him, and said, “Lech Lecha - go unto thyself”. In other words, in order to know G-d, you first need to know thyself.

Imminent and Transcendent

We are hidden from G-d.

After Adam eats the fruit in Eden, G-d enters the Garden and asks, “Where are you?” From this, we deduce that “One should never enter another’s home suddenly and unannounced”¹ Just as one should never enter into a person’s psyche (or soul) without requesting permission to enter.

They heard the sound of G-d’s voice (וישׁמעוּ). (v8)

G-d allowed them to cover themselves up before “entering” the Garden. Perhaps he already knew of their shame at their nakedness. Would you not be afraid of the truth of who you really are, if you were in the presence of the Lord or one of His Minions?

Then G-d asks the strange question, “אַיֶכָּה - Where are you?” Of course, G-d knew where they were for G-d is All-knowing. But I hesitate to ask this question, for it might be deemed heretical, but what if He did not? For that meant they were ready for the final descent into Malchut—the place of the hidden G-d. In other words, they were actually able to hide from G-d. If G-d created a self-aware being, which would by definition be finite being, from whom G-d would remain hidden, unless this being rose up and became “more” than he actually was, by focusing on the task of purifying himself, so that he may become a true reflection for the Divine Light.

But, could the opposite also occur? If G-d placed what we call choice, or free-will, in him, he has to be able to have the choice to continue to “hide from”, even denying, G-d’s existence. Even though, at some stage, he might stumble across evidence of G-d’s existence, either he will not see (look at) it, or even if he saw it, he would deny that it proved anything. When Adam, the soul from whom all soul’s descended, ate the tree, he now knew evil - and his first response to G-d… is to lie! One of the main causes of the evil in the world is to deny (turn away from) G-d.

Endnote: Inspired by Kabbalah and the Hidden World (3:48) by Rabbi Yitzchak Swartz.

Footnotes